Srimad Bhagavad - Gita

Srimad Bhagavad-Gita :  Chapter-12. ( Bhakti-yogam)  Slokam-s -  6 & 7.   (6)   ye  tu  sarvani  karmani  mayi sanyasya matparah,   ananyenaiva yogena  mam dhyayanta upasate.   tu  ye  =  but  one  who;  sarvani  karmani  =  all  karma-s;  mayi  sanyasya  =  submit / surrender  unto  Me;  mat-parah  =  being  unto  Me  as  the  Supreme  Goal;  ananyena  eva  yogena  =  without  distraction,  fixing  his  mind,  on  that  goal  only;  mam dhyayanta upasate  =  meditate  that  Supreme  goal;  (7)  teṣham aham samuddharta  mṛtyusamsarasagarat,  bhavami na cirat partha  mayyavesitacetasam.  mayi  avesita   cetasam  =   who  have  their  manovrutti  completely  based  on  Me;    tesham  =  for  them;  partha!  aham  =  hey  arjuna!  I;  na  cirat  =  without  delay;  mṛtyu-samsara-sagarat  =  from  the  ocean  of  life  and  death;  samuddharta  bhavami  =  I  give  liberation  ( from  the  ocean  of  samsaram)  to  them.   Discussion-3. To such devotees as these who al

Srimad Bhagavad-Gita :  Chapter-12. ( Bhakti-yogam)  Slokam-s -  6 & 7.  (6)   ye  tu  sarvani  karmani  mayi sanyasya matparah,  ananyenaiva yogena  mam dhyayanta upasate.  tu  ye  =  but  one  who;  sarvani  karmani  =  all  karma-s;  mayi  sanyasya  =  submit / surrender  unto  Me;  mat-parah  =  being  unto  Me  as  the  Supreme  Goal;  ananyena  eva  yogena  =  without  distraction,  fixing  his  mind,  on  that  goal  only;  mam dhyayanta upasate  =  meditate  that  Supreme  goal; (7)  teṣham aham samuddharta  mṛtyusamsarasagarat, bhavami na cirat partha  mayyavesitacetasam. mayi  avesita   cetasam  =   who  have  their  manovrutti  completely  based  on  Me;    tesham  =  for  them;  partha!  aham  =  hey  arjuna!  I;  na  cirat  =  without  delay;  mṛtyu-samsara-sagarat  =  from  the  ocean  of  life  and  death;  samuddharta  bhavami  =  I  give  liberation  ( from  the  ocean  of  samsaram)  to  them.  Discussion-2. The conclusion is that by continuousl

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam-s -  6 & 7. (6)  ye  tu  sarvani  karmani  mayi sanyasya matparah,  ananyenaiva yogena  mam dhyayanta upasate. tu  ye  =  but  one  who; sarvani  karmani  =  all  karma-s; mayi  sanyasya  =  submit / surrender  unto  Me; mat-parah  =  being  unto  Me  as  the  Supreme  Goal; ananyena  eva  yogena  =  without  distraction,  fixing  his  mind,  on  that  goal  only; mam dhyayanta upasate  =  meditate  that  Supreme  goal; (7) teṣham aham samuddharta  mṛtyusamsarasagarat, bhavami na cirat partha  mayyavesitacetasam. mayi  avesita   cetasam  =   who  have  their  manovrutti  completely  based  on  Me;   tesham  =  for  them; partha!  aham  =  hey  arjuna!  I; na  cirat  =  without  delay; mṛtyu-samsara-sagarat  =  from  the  ocean  of  life  and  death; samuddharta  bhavami  =  I  give  liberation  ( from  the  ocean  of  samsaram)  to  them. Discussion-1. The devotees of the Supreme Lord Krishna d

Srimad Bhagavad-Gita :   Chapter-12. ( Bhakti-yogam)   Slokam - 5. (For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.)  Discussion - 6. It could be surmised that if the worshippers of the avyakta or the unmanifest impersonal brahman being the spiritual substratum pervading all creation are also able to reach the Supreme Lord then why are the worshippers of the Supreme Lord considered superior and in what way do they differ from the others? Lord Krishna explains that asakta or attachment to seeking brahman gives benefits only with great difficulty and trail and tribulation because it is exceedingly difficult to imagine what to focus upon when it can not be perceived by the mind and senses. Also for one who is in the bodily conception of life bewildered by the ego and deluded by thinking they are the physical body it is

Srimad Bhagavad-Gita :   Chapter-12. ( Bhakti-yogam)   Slokam - 5. (For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.) Discussion - 5. Whosoever devotes themselves to contemplation of the atma will certainly prapnuvanti or attain the Supreme Lord which means that by realisation of the atma is essentially realising an essence of the Supreme Lord which is like unto His essence as paramatma the Supreme Soul within the etheric heart of all living entities. This is what is affirmed later in chapter 14, slokam 2 with the words mama sadharmyam agatah meaning endowed with a form similar to the Supreme Lords. The Mundaka Upanisad III.I,II,III beginning niranjanah paramam samyam states :- Absolved from all sins one achieves sublime similarity with the Supreme Lord. Also in Mundaka Upanisad I.I-V beginning atha para yaya tad

Srimad Bhagavad-Gita :  Chapter-12. ( Bhakti-yogam)  Slokam - 5. (For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.) Discussion-4. Superior to prakiti the material substratum underlying physical existence is the brahman the spiritual substratum pervading all existence and superior to the brahman is atma tattva and superior to atma tattva is communion with the Supreme Lord Krishna Himself. The Agnivesya section has clarified the same stating: Without beginning and without end is the brahman etrnally existing and the Supreme Lord is superior to even the brahman. Vedavyasa the author of Brahma Sutra has explained there that knowledge of the Supreme Lord alone is the only way to achieve moksham.  One may interject that if the followers of the abstract, impersonal and imperishable brahman also attain the Supreme Lord anyway

Srimad Bhagavad-Gita :  Chapter-12. ( Bhakti-yogam)   Slokam - 5. (For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.) Discussion-3. Similarly the Sama Veda states in the Ayasya section : - That it is beneficial to propitiate the Supreme Lord by propitiating the grace of Sri Lakshmi which bestows the grace of the Supreme Lord as well. It is not sufficient to propitiate Sri Lakshmi separate from the Supreme Lord as then neither of them are pleased and it is by the satisfaction of the Supreme Lord only that she and every other living being becomes eternally pleased so the proper etiquette must be observed. Following the proper etiquette even if there was some defect or laxity in such propitiation one would not fail to achieve success because Lord Krishna is the sole giver of moksa or liberation from material ex

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam - 5. (For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.) Discussion-2. In the case of propitiating Sri Lakshmi, if there is any deficiency in the worship of her or defect in the aspirant such as rigid control of the senses, then she may not be pleased and will not bestow her grace. But regarding the Supreme Lord if anyone approaches Him directly through the spiritual master from one of the four authorised sampradaya's or lines of disciplic succession then He being pleased provides His devotees with all conveniences and assistance required by His own initiative for facilitating their advancement to Him. In all other cases and situations the difficulties are unrelenting and increase. This is evidenced here by the words kleso'dhikaratas tesam meaning for

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam - 5. (For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.) klesodhikatarastesham  avyaktasaktacetasam, avyakta  hi  gatirduhkham  dehavadbhiravapyate. avyakta  sakta  cetasam  tesham  =  unmanifested,  being  attached,  of  those  whose  minds,  of  them; klesam  adhikatarah  =  the  suffering  of  troublesome; hi,  avyakta   gatih  =  why  because,  in  the  practice  of  Nirgunopasana; dehavadbhih  =  for  those  body-minded  persons; duhkham  avapyate  =  for  them,  hardship  only  available  in  the  life. Discussion-1. The original question at the commencement of this chapter was whether it was better to directly worship the Supreme Lord by bhakti or excluisve loving devotion or to worship the impersonal, unmanifest brahman or spiritual su

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam - 3 & 4. (3) ye  tvaksharamanirdesyam  avyaktam   paryupasate, sarvatragamacintyam  ca  kutasthamacalam  dhruvam. (4) sanniyamyendriyagramam  sarvatra  samabuddhayah, te  prapnuvanti  mameva   sarvabhutahite  ratah. indriyagramam  samniyamya  =  contolling  all  sense-organs  as  necessary; sarvatra  samabuddhayah  =  exclusively  and  with  maximum  balanced  mind; sarvabhutahite  ratah  =  taking  care  and  interest  towards  the  welfare of  complete  living  things; ye  tu  =  one  who; arvatragam  acintyam  =  all-pervading  and  unimaginable ( inconceivable ); kutastham  acalam  =  in the center  and  immovable; dhruvam  anirdesyam  =  permanent  ( fixed )  and  indefinite; avyaktam  aksharam  =  unmanifested  and  which is beyond the perception of the senses  ( Brahmam )  paryupasate  =  practice  Upasana; te  mam  eva  prapnuvanti  =  they  attain  Me  only. Discussion-5.

. Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam - 3 & 4. (3) ye  tvaksharamanirdesyam  avyaktam   paryupasate, sarvatragamacintyam  ca  kutasthamacalam  dhruvam. (4) sanniyamyendriyagramam  sarvatra  samabuddhayah, te  prapnuvanti  mameva   sarvabhutahite  ratah. indriyagramam  samniyamya  =  contolling  all  sense-organs  as  necessary; sarvatra  samabuddhayah  =  exclusively  and  with  maximum  balanced  mind; sarvabhutahite  ratah  =  taking  care  and  interest  towards  the  welfare of  complete  living  things; ye  tu  =  one  who; arvatragam  acintyam  =  all-pervading  and  unimaginable ( inconceivable ); kutastham  acalam  =  in the center  and  immovable; dhruvam  anirdesyam  =  permanent  ( fixed )  and  indefinite; avyaktam  aksharam  =  unmanifested  and  which is beyond the perception of the senses  ( Brahmam )  paryupasate  =  practice  Upasana; te  mam  eva  prapnuvanti  =  they  attain  Me  only. Discus

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam - 3 & 4. (3) ye  tvaksharamanirdesyam  avyaktam   paryupasate, sarvatragamacintyam  ca  kutasthamacalam  dhruvam. (4) sanniyamyendriyagramam  sarvatra  samabuddhayah, te  prapnuvanti  mameva   sarvabhutahite  ratah. indriyagramam  samniyamya  =  contolling  all  sense-organs  as  necessary; sarvatra  samabuddhayah  =  exclusively  and  with  maximum  balanced  mind; sarvabhutahite  ratah  =  taking  care  and  interest  towards  the  welfare of  complete  living  things; ye  tu  =  one  who; arvatragam  acintyam  =  all-pervading  and  unimaginable ( inconceivable ); kutastham  acalam  =  in the center  and  immovable; dhruvam  anirdesyam  =  permanent  ( fixed )  and  indefinite; avyaktam  aksharam  =  unmanifested  and  which is beyond the perception of the senses  ( Brahmam )  paryupasate  =  practice  Upasana; te  mam  eva  prapnuvanti  =  they  attain  Me  only. Discussion-3

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam - 3 & 4. (3) ye  tvaksharamanirdesyam  avyaktam   paryupasate, sarvatragamacintyam  ca  kutasthamacalam  dhruvam. (4) sanniyamyendriyagramam  sarvatra  samabuddhayah, te  prapnuvanti  mameva   sarvabhutahite  ratah. indriyagramam  samniyamya  =  contolling  all  sense-organs  as  necessary; sarvatra  samabuddhayah  =  exclusively  and  with  maximum  balanced  mind; sarvabhutahite  ratah  =  taking  care  and  interest  towards  the  welfare of  complete  living  things; ye  tu  =  one  who; arvatragam  acintyam  =  all-pervading  and  unimaginable ( inconceivable ); kutastham  acalam  =  in the center  and  immovable; dhruvam  anirdesyam  =  permanent  ( fixed )  and  indefinite; avyaktam  aksharam  =  unmanifested  and  which is beyond the perception of the senses  ( Brahmam )  paryupasate  =  practice  Upasana; te  mam  eva  prapnuvanti  =  they  attain  Me  only. Discussion-2

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam - 3 & 4. (3) ye  tvaksharamanirdesyam  avyaktam   paryupasate, sarvatragamacintyam  ca  kutasthamacalam  dhruvam. (4) sanniyamyendriyagramam  sarvatra  samabuddhayah, te  prapnuvanti  mameva   sarvabhutahite  ratah. indriyagramam  samniyamya  =  contolling  all  sense-organs  as  necessary; sarvatra  samabuddhayah  =  exclusively  and  with  maximum  balanced  mind; sarvabhutahite  ratah  =  taking  care  and  interest  towards  the  welfare of  complete  living  things; ye  tu  =  one  who; arvatragam  acintyam  =  all-pervading  and  unimaginable ( inconceivable ); kutastham  acalam  =  in the center  and  immovable; dhruvam  anirdesyam  =  permanent  ( fixed )  and  indefinite; avyaktam  aksharam  =  unmanifested  and  which is beyond the perception of the senses  ( Brahmam )  paryupasate  =  practice  Upasana; te  mam  eva  prapnuvanti  =  they  attain  Me  only. Discussion-1

( Very important Slokam ) Study well, and follow Lord's teachings sincerely .. ) Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam ) Slokam-2. Discussion-2. The words avesya manah means focusing the mind and includes fixing the heart exclusively upon Lord Krishna otherwise if it is not exclusive something else may enter in and then it will not be possible for the Supreme Lord to be their only object of meditation. The word sraddha means firm faith and those so endowed eagerly and enthusiastically strive for divine communion with the Supreme Lord. Those who propitiate Lord Krishna in this way with mind and hearts absorbed totally in Him are His best devotees and yuktamamah the most superior of all as they joyfully and skilfully with great eclat and determination navigate themselves swiftly through the currents of life to attain eternal communion with the Supreme Lord. Lord Krishna confirms that those who with firm faith focus their consciousness exclusively upo

( Very important Slokam ) Study well, and follow Lord's teachings sincerely . . Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam ) Slokam-2. : The devotee who does Upasana ( Prayer/ meditate..so on ) to Paramatma in the "Saakaara bhaavam" ( VIGRAHA-ARADHANA/ IMAGE OR SOME SORT OF OBJECT WORSHIP), What are the gunas ( qualities ) required to such person? - this is told in this slokam. Introduction :- 1 . The first slokam of this chapter starts with Arjuna's doubts about Bhakti-yogam. The seekers are two types. 1. one who worship through vigrah-aradhana ( saakaara-bhaavam)( image or statue or object worship ). and 2. worship without the supports of objects ( niraakaara-bhavam). Both groups are yogies,-if so , who among the two is more "Sreshtan" ( Superior). Arjuna's question is - Is it possible to attain Paramatma through image worship, an image with its limitations how becomes the symbol of Paramatma? How can a wave represent the Ocean

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Slokam-1. ( Arjuna inquired: Which is considered to be most perfect: those who are properly engaged in Your devotional service, or those who worship the impersonal Brahman, the unmanifested? ) arjuna uvaca evam  satata-yukta  ye  bhaktastvam  paryupasate, ye  capyaksharamavyaktam  tesham  ke  yogavittamah. arjuna uvaca  =  arjuna  asked; evam  satata-yuktah  =  thus,  always  keeping  devotion  permanantly  unto  you  Lord; ye  bhaktah  =  with  that  mind  few  devotees; tvam   paryupasate  =  unto  you  hey  Krishna  regularly  do  Upasana; ye  ca  avyaktam  =  another  few the  unmanifested  ( not  so  clear ); aksharam  api  =  do  Upasana  unto  "Akashara  Brahmam" ( beyond  the  senses); paryupasate  =   practice "Nirgunoupasana"; tesham  =  among  them; ke  yogavittamah  =  who  is  the  most  "Superior  yagayajnan" ( most  perfect ). Krishna has now explained ab

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam ) Introduction - Now begins the summation. Hari OM!  Here is explained the means of achieving spiritual practice. The immutable, unmanifest known as the brahman although without form by the will of the Supreme Lord arises from His sakti or spiritual, feminine potency known as Sri or Lakshmi. For her propitiation an aspirant must leave home and for being initiated in tattva or knowledge about her one must approach and accept a spiritual master in her line. Whomsoever learns to propitiate her attains moksa. Thus the objective of both the aspirant and the guru are fulfilled. Those who propitiate Sri Lakshmi, the consort of the Supreme Lord is His sakti which controls the material existence and is also known as Ambika, Agrya, Aupala, Hari and Siva are granted moksham, If Sri Lakshmi is pleased then the Supreme Lord becomes pleased also and if she is not pleased then the Supreme Lord remains unpleased as well. The Brahma

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam ) Introduction-7. In the last slokam of chapter 11 the prerequisite method of attaining the Supreme Lord Krishna is revealed as bhakti or exclusive loving devotion. In slokam-20 of the eighth chapter Lord Krishna refers to the innermost self the atma or eternal soul which is avyaktah or unmanifest and imperceptible to eyes and other senses and any external means of proof except by the Vedic scriptures. This avyaktah is of a superior nature far beyond the aksaram or indestructible brahman or spiritual substratum pervading all existence. Continuing in verse 21 of chapter eight Lord Krishna states that the Vedic scriptures proclaim the brahman to be paramam gatim meaning the supreme destination. Thus what can gained by achieving either of the two goals and which is more appropriate is what is being asked. Of the two ways described in chapter 8 and chapter 11 which is better? Which is the most easily achieved? What practit

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam ) Introduction-6. Knowledge of the prodigious manifold forms of the Supreme Lord, His manifold expansions, His manifold incarnations, His visvarupa or divine universal form and the unlimited lilas or pastimes of them all begins the revelation that Lord Krishna is the immortal, eternal Lord of all lords, from whom everything emanates in existence and to whom all paths return back to Him. In the Sama Veda, Saukarayana section we find that Rudra the mind born son of Brahma approaches him and asks to know who is verily the ultimate goal of all existence, the eternally established, creator of all beings who bestows moksa or liberation upon the aspirants, the righteous and the noble. How does one meditate upon such a Supreme Being and how can one meditate upon a Supreme Being who is completely spiritual without any material qualities or attributes? Brahma replied it is verily the Supreme Lord Krishna who is the ultimate goa

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam ) Introduction-5. Arjuna is requesting reassurance since experiencing the reality of Lord Krishna's Visvarupa or Divine Universal form, he was puzzled and unsure if avaktya or the unmanifest being the brahmam or spiritual substratum pervading all existence should be meditated on or should he meditate on prakriti the material substratum underlying physical existence which is the source of the three gunas or modes of material nature being tama or ignorance, raja guna or mode of passion and sattva guna or mode of goodness. The word aksaram means eternal, absolute and Sri Lakshmi is also eternal and absolute and prakriti arises completely out of her but the Supreme Lord is superior to all that. Then he is wondering should he not worship the atma or eternal soul within or should he just directly worship the Supreme Lord Krishna with loving devotion? The indestructible brahmam is a direct reflection of the Supreme Lord a

Young Swami Chinmayananda Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam Introduction-4. This has been documented in other Vedic scriptures as well in the Puranas. Having started with the declaration in Rig Veda X.CXXV that : Sri Lakshmi wanders wherever the different vibhuti or divine, transcendental opulence of the Supreme Lord appear such as the Rudras, the Vasus, the Adityas, the Visva-devas etc. She is the gatherer of treasures and the empress of Lord Krishna's direct expansion Narayana the Lord of all Vaikuntha, the eternal spiritual worlds and being the personal sakti of the Supreme Lord she also expands herself as the consort of each and every incarnation and expansion of Lord Krishna and thus also merits worship. Thus the demigods ( Deva-s )  and elevated beings have established her worship in many places and homes to abide in, on the left side of the Supreme Lord. Through her alone all eat the food that feeds them as well as sees, breathes and h

Srimad Bhagavad-Gita : Chapter-12. ( Bhakti-yogam) Introduction-3. This chapter confirms that propitiation to the Supreme Lord Krishna is superior to the unmanifest, impersonal and imperishable brahmam or the spiritual substratum pervading all existence. Here Lord Krishna outlines the procedure of performing it. The procedure itself becomes the means for moksa or liberation from material existence. All who propitiate the brahman will also achieve moksa after having all their desires fulfilled. In the Agni section of the Sama Veda it states: Propitiating that which is superior to the eternal and beginningless brahman one achieves moksa from samsara or the endless cycle of birth and death. The words aksharam avyaktam refer to the indestructible, unmanifest supreme absolute or brahmam whose steadfast worship eventually releases one from all constraints. So great is the result of propitiation in reference to this as revealed in the Vedas. Those who worship the g