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Gita : Ch-7. Slo-17.

Out  of  four  types  of  devotees  who  is  the  best?

Very Important  slokam  study  carefully.

Srimad Bhagavad-Gita:

Chapter-7. ( Jnana- Vijnana-Yogam )

Slokam -17. (  Of these, the wise one who is in full knowledge in union with Me through pure devotional service is the best. For I am very dear to him, and he is dear to Me. )

tesham  jnani  nityayuktah   ekabhaktirvisishyate,

priyo  hi  jnaninotyartham  aham  sa  ca  mama  priyah.

tesham  =  out  of  them;

nityayuktah  =  always  engaged  in  balanced  mind;

ekabhaktih  =  and  that  he  who  has  the  bhavam  that  he  and  the  Lord  are  one;

jnani  visishyate  =  that  atmajnani  is  the  special  one;

aham   jnaninah  =  Me  to  jnani;

atyartham  priyah  hi  =  said  to  be  most  dear  one;

sah  mama  ca  priyah  =  he  is  dear  to  Me  also.

But of all the previous four types Lord Krishna confirms that the jnani or those of spiritual wisdom are the elite. The jnani excels the others and is superior by dint of their knowledge of the ultimate truth which makes them nitya-yukta or eternally connected and eka-bhaktir or continuously focused on the Supreme Lord. Like ordinary humans are exclusively attached to their family members, or as a poor man is exclusively attached to a rich man for his maintenance.

The jnani is not attached to others nor does he serve others because they are solely possessed of exclusive devotion to the Supreme Lord in the forms of hearing about, speaking about, singing to, meditating on, worshipping and informing others. In the Vishnu Purana the prince Prahlad who recognised the Supreme Lord as boundlessly dear, has said: The unrelenting desire for objects of the senses which the sensually attached possess; may that same never ending desire reside in my heart to always be devoted to the Supreme Lord.

The great sage Parasara praised Prahlad thus: With his mind totally absorbed in the Supreme Lord when Prahlad was bitten by poisonous serpents he did not feel a thing because he was immersed in remembering the Supreme Lord Krishna who swiftly appeared for his rescue as the incarnation Narasimha-deva.

It is declared in the Vedic scriptures that: Devotion is serving the Supreme Lord Krishna with speech, mind, body and activities because the root bhaja-bhajati means to serve. Therefore the spiritually intelligent have explained that bhakti or devotion is exclusive loving service to the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in the Vedic scriptures. If reference to the Supreme Lord is not found to be revealed in the Vedic scriptures with name, form and qualities and pastimes; then never can such an erroneous and illusory conception of the Supreme Lord be ever considered to be factual and authentic.

To the enlightened devotees who know the reality of Lord Krishna as the Supreme Lord, He is extremely dear to them and they are also extremely dear to Him. It is also cited in the Bhagavat Purana where Narayana states: Just as parents are happy with their children, just as Rudra is happy with his entourage and just as I am happy with Goddess Laxsmi; in the same way Lord Krishna's devotee is always extremely happy with Him. The Supreme Lord has nothing else dearer to Him then His loving devotees.

Of the previous four classes the jnani's or the knowers of the Supreme Lord are distinctly distinguished as they are nitya-yukta or eternally connected and eka-bhaktir or exclusively devoted to the Supreme Lord Krishna by reason of His being their only goal. Others merely establish relationships with Him for selfish purposes in hope of gaining desired material objects. But from the knowers of the Supreme Lord emerge the lovers of the Supreme Lord, who regard Him as the most cherished objective of their existence and thus they are His elect. Tyartham means the most, even beyond description. This love for the Supreme Lord Krishna is so deep and overflowing that even for Him as the Supreme Lord who is omniscient and omnipotent it is difficult to fathom. Such love for Him has no limitations assigned to it as evidenced in the case of Prahlad, the pre-eminent among the jnani's who although was persecuted many times to die on the order of his demon; never was even slightly harmed, so much was his mind blissfully absorbed in devotion to the Supreme Lord, transported by the rapture induced by constant remembrance of Him. Such a devotee is blissfully loved by the Supreme Lord as well in reciprocation.

Lord Krishna states that from the previous four classes the jnani or knower of the Supreme Lord is the best. This is because such a jnani is nitya yukta or eternally in communion and eka bhaktir or exclusively devoted to the Supreme Lord. Only a person endowed with spiritual intelligence and no other is it possible to be immersed in communion with the Supreme Lord with one-pointed devotion. This is because such an evolved being totally free from all ego conceptions and identifications of the physical body has no mental disturbances and physical disruptions to unbalance their equilibrium. Due to this the Supreme Lord is very dear to them and they are also very dear to the Supreme Lord. Thus for these reasons the jnani excels above the rest.

Devotion only to the Supreme Lord Krishna alone is considered to be exclusive devotion. This is confirmed in the Garuda Purana where it states: Devotion to the Supreme Lord only and nothing else is considered to be singular devotion.

Then  those  starting  with  arthan,  the  other  three  types  are  not  dear ?

To be continued  ....


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Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


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pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


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