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Bhakti Yoga Bhagavad Gita Chapter 12

With this first email, sent to our Gita groups today, which is reproduced below, it is my humble attempt now to initiate a series of articles on the verses from chapter 12 of the Bhagavad Gita. This is formally known as the Bhakti yoga chapter and is the final chapter of the middle six chapters of the Gita, which taken together are referred to as Bhakti Yoga by all our acaryas. ******************************************************************

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Dear All: We just finished our Janmashtami celebrations on AUGUST 10, 2012, see http://www.scribd.com/doc/6983876/Lord-Krishna-Pictures . The ISKCON temple in Detroit celebrated it in grand manner, as did the Sri Balaji temple at Sterling Heights (with a wonderful Bhajan concert). At ISKCON, they take Krishna (utsava murthis, the small murthis you find at the feet of the main deities in the temple) for the annual boat ride, as a re-enactment of Baby Krishnas transfer from jail in Mathura (where His parents Devaki and Vasudeva were held captive by His uncle Kamsa) to Gokula (and crossing of the flooded Yamuna river), to the residence of Yashoda and Nanda Maharaja, where He grew up and then came to Mathura and slayed Kamsa. But, wait, Janmashtami is NOT over yet! Cheers! Because of the idiosyncrasies of the Hindu calendar that we follow, it will also be celebrated on September 8, 2012. This is the date in Tamilnadu and Kerala whereas in most parts of North India it has already been celebrated. The difference comes from the solar versus lunar calendars that we use. One could count the months using either the motion of the sun, or the motion of the moon, see the link below. http://www.hindu-blog.com/2009/08/janmashtami-2009-sri-krishna.html Dont get confused by all this confusion they create with these calendars. Lets just rejoice that we now have TWO opportunities this year to celebrate Krishnas birth and also do the 18 chapter Gita Parayanam. I was unable to do that on August 10. The Bhajans and Kirtans were much more enchanting and so I did not feel like reading Gita amidst all that celebration. But I did read sections from Srimad Bhagavatam which describe the birth of Krishna. As I have mentioned in an earlier email, the Srimad Bhagavatam describes how the whole Universe prepares itself to welcome baby Krishna. This is the subject of Canto 10, chapter 3.
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http://htmlimg3.scribdassets.com/o6uq3d0cg5dn0v/images/2-ec5e07e601.jpg http://htmlimg1.scribdassets.com/o6uq3d0cg5dn0v/images/3-6933cf0547.jpg Here we find the story of how Krishna appears from the womb of Devaki. Then in chapter 5 we find the description of the actual birthday celebrations. Krishnas father Vasudeva (short vowel sound here as opposed to long vowel in Vaasudeva, which is one of the names of Krishna) took him to Nanda Maharajas residence and put baby Krishna by Yashodas side. She had given birth to a baby daughter, who was none other than Yogamaya Herself (or Durga). But Yashoda gave birth and feel asleep and did not even know that she had given birth to a baby girl. Vasudeva came and switched the babies and Yashoda thought she gave birth to baby Krishna when she woke up. The baby girl was then brought to the prison where Vasudeva and Devaki were being held by Kamsa. Kamsa, Devakis brother, did this because of a heavenly proclamation, a divine voice, which he heard from the sky, which said that the 8th child born to Devaki would kill him. This heavenly voice was heard on the occasion of Devakis marriage. Kamsa himself had very happily performed the marriage of his beloved sister. But, now he turned into a mortal enemy and wanted to kill his own sister there and then, instead of letting her give birth to his killer.

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http://htmlimg2.scribdassets.com/o6uq3d0cg5dn0v/images/1-5ab6fc8b0d.jpg Devakis husband, Vasudeva, pleaded with Kamsa on that occasion and a deal was made whereby Kamsa would spare Devakis life. It was also agreed that each baby born to Devaki would be handed over to Kamsa so that he could kill it, if he so wished. Kamsa agreed to this plan. He mercilessly killed ALL of the first seven babies born to Devaki. Not knowing about the baby switch, he came to usurp the eighth baby that Devaki had given birth to. When Kamsa came to the prison, the morning after Krishna appeared, he found a baby girl there. This was supposed to be the 8th child that was to kill him. Kamsa was furious. He took the baby and tried to smash it into pieces by hurling it against a stone slab in the prison (like we break a coconut by hurling it forcefully on to the solid earth, or on to a stone). This stone slab, they say, still exists in Mathura where Krishna appeared. There is a temple there built on the exact spot where Krishna appeared. I was blessed to see this temple and spent many hours there and enjoyed kirtans being performed by devotees (also read all 18 chapters of the Gita). It is a very small room. Only a few
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people can be present there at any time and devotees just stream through the room and get darshan of the stone slab on which Krishna is supposed to have appeared as a baby with four arms, with all His divine paraphernalia and all His weapons. I was lucky to be allowed to join the few devotees who were there performing kirtans all day - different groups come to do this at different times, all 365 days. Anyway, when Kamsa tried to smash the baby girl into pieces, a miracle happened. The baby suddenly transformed into the eight-armed Durga and appeared high in the sky and mocked Kamsa. This is how Shukaacarya describes this in chapter 4 of Canto 10. Devaki held that beautiful baby girl in her arms and tried to hide her from Kamsa when he appeared in the prison. She was shedding tears profusely. She pleaded with Kamsa, being helpless and powerless against all his might. She told Kamsa, This is a baby girl. You have killed all my other sons. Why do you want to kill this baby girl now? Why cant you spare Her? This is a female child. You are supposed to protect all females. And this is just a baby. Why dont you let me have at least this baby girl? What harm can she do to you? And so on. But the cruel Kamsa, whose heart hard hardened, snatched the baby girl away from Devakis arms forcefully and smashed Her with rage onto the stone slab in the prison. As he hurled the baby into the stone slab she rose and appeared in the sky as the eight-armed Durga. Saa taddhas-taat samutpatya sadyO devyambaram gataa l Adrushyataanujaa VishNoh Saayudhaashta-Mahaabhujaa ll 10.4.9 ll SB The Devi, who was born as the sister of Vishnu, with eight arms appeared in the sky wielding weapons (saa + addyudha) in all the eight (ashta) mighty (Mahaa) arms (bhujaa). Terror filled the heart of Kamsa when he saw this form of Durga high up in the sky. The Devi mocked Kamsa and said, You shameless fellow, you want to kill a
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baby girl? What are you going to gain by killing me, you fool? Dont waste your time showing your might to those who are helpless and weak. Why dont you go and show all of your valor to the one who has been born to kill you? So, saying the Devi laughed and mocked Kamsa and disappeared in an instant. This Yogamaaya is still with us. She has taken up residence in temples all over this earth. This was the order of Bhagavan Himself when He summoned Yogamaaya and told Her to do what has been just described. This Yogamaaya is known by many names on this earth. This is described in chapter 2 of Canto 10 of the Srimad Bhagavatam. Naamadheyaani kurvanti sthaanaani ca naraa bhuvi l Durgeti Bhadrakaaleeti Vijayaa VaishNaveeti ca ll 10.2.11 ll SB Kumudaa Candikaa KrishNaa Maadhavee Kanyaketi ca l Maayaa NaraayaNeeshaani Shaardeyambiketi ca ll 10.2.12 ll SB Here, when Shukaacarya is telling the story of baby Krishnas birth to King Parikshit (grandson of Arjuna, son of Abhimanyu), the great sage lists all the divine names by which Yogamaaya will be called (Shukaacarya is reporting the direct conversation between Bhagavan and Yogamaaya BEFORE baby Krishnas appearance in Devakis womb). The names of the Devi given here are the following: Durga, Bhadrakaali, Vijayaa, VaishNavee, Maayaa, NaaraayaNee, Eeshaani, Sharadaa, and Ambikaa. Temples for Devi are established all across the earth where all her names are recited (as in the Lalitha Sahasranamam, see box). Bhagavan has given Devi all the powers to instantly fulfill all the wishes of Her devotees. (This is also confirmed in the Gita, chapter 10, verse 23 and also chapter 4, verse 11.) And so, it is that here in Metro Detroit we have a beautiful Durga temple (established by devotees from Bengal and Hindu immigrants from Bangladesh), a nice Sharadaambal temple coming up (now in Farmington Hills), and by these standards an ancient Radha Kunjbihari temple (ISKCON), the Parashakthi
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I was reading chapter 12 this morning where Arjuna, being overwhelmed after seeing the Vishwaroopam (the Cosmic form of the Lord, many faced-many eyed-many armed-many feetmany stomached form, Aneka vaktra nayanam... verse 10, chapter 11, and Aneka bahoodara vaktra nektram, verse 15, chapter 11) is totally moved with devotion and asks the Lord how he should indeed be worshipped. In chapter 10, the Vibhuti yoga chapter, all of the Opulences of the Lord were revealed to Arjuna. He is told how he can find the Lord everywhere, all around him. To think about Him all that Arjuna has to do is to think about the best of everything that he can see around him and everything that he is experiencing each day. The Lord is everywhere and He can be contemplated upon in many ways and all these Opulences, in which He ever resides, are ways to find Him. Then, in chapter 11, Krishna reveals the Cosmic form where ALL is present within Him. In and Out, He is everywhere. Anatar bahish ca tat sarvam vyaapya Narayanas sthitahaa. So, now the great devotee Arjuna asks Krishna how He should be worshipped. There are so many ways as taught to us and described by the sages and many great
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In January 2012, on my first full day of my recent trip to India, I happened to be at the famous Kapaleeswarar temple in Chennai, as they were performing the midday Abhishekam for Devi (Ambal). I still remember so many ladies present in the temple at that time, all chanting Lalitha Sahasranamam, the 1000 names of Devi, from memory. Later, that same day, when I was walking around the temple after the midday poojaas were done, I encountered a group of devotees chanting Soundarya Lahari in one of the mandapams inside the temple premsies. Such is the life for some , at least retirees who have time to and engage in such activities. I also visited the temple in February 2012, on the last day of my trip, which happened to be Mahashivarathri day. Divine vibrations filled the air!

temple in Pontiac, and various temples for Venkateswara and Lakshmi Narayana. In all these temples the Devi form is worshipped with fervor by Her devotees. This brings me full circle to what prompted this email.

souls. What should Arjuna do? How should he contemplate on the Lord? This is first verse of chapter 12, which is formally known as the Bhakti yoga chapter. It is actually the climax of the six chapters that start with chapter 7, the middle six chapters (the second shatkam as it is called where shatkam means a group of six), which together are referred to by our acaryas as Bhakti yoga.

http://htmlimg4.scribdassets.com/o6uq3d0cg5dn0v/images/66-e919db46fb.jpg After instructing Arjuna on Karma yoga (the first six chapters taken together), out of His divine mercy, compassion, and even great intimacy and fondness for Arjuna that Krishna feels as a dear friend, Krishna, without any prompting or questions by Arjuna, Krishna starts instructing Arjuna on the meaning of Bhakti - devotion. How does one become a devotee? Why should one become a devotee? Who is a devotee? What happens when one becomes a devotee? This is the topic of chapter 12 which begins with the profound query by Arjuna.

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Evam satatayuktaah ye bhaktaas-tvaam paryupaasate l Ye caapyaksharam avyaktam teshaam ke yogavittamaahaa ll 12.1 ll

l ll .1 ll
We have the three words in English, good, better, and best to indicate differerent degrees of comparison, with best being the superlative. In Sanskrit the superlative is called Uttama. Some Sanskrit words have the tara suffix, which is like better (as in paratara). In Mahalakshmi Ashttottaram, we find dhavalatara, which means whiter. This can be changed to dhavalatama, which means whitest. Who else can be whiter, purer, than Mahalakshmi Herself? Thus, we have words like Purushottama, which refers to the uttama among the purushas (all beings like us). Chapter 15 is known as the Purushottama Yoga chapter. Now, in the same vein here we find Arjuna mentioning the word yogavitaama. The plural is yogavitamaahaa. Add uttama to yogavid and we get yogavittama, which means those who know yoga (yoga vid) in its BEST way. Yoga here means being totally attached to the Lord, becoming the perfect devotee. The question Arjuna asks is Who are the Yogavittamaa?
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Arjuna just does NOT ask the question in an open-ended way. The question is actually much more specific. Arjuna lists some types of devotees and how they practice what we call bhakti. So, Arjuna is very clear now about the paths to bhakti, after listening to Krishna from chapters 7 to 9, then listening to all the vibhutis in chapter 10, and seeing the Vishwaroopam in chapter 11, now the climax starts in chapter 12. So, Arjunas question is very specific. It is a very pointed question. There is no confusion here. It is a direct question asking for a direct answer. What is the BEST way? Who is the Yogavitaama? Arjuna has always excelled in everything he did. He had no sense of jealousy towards anyone. He just focused on his own betterment and wanted to be the best. That is why Krishna calls him Anasooya in chapter 9 and shares all this divine knowledge with Arjuna. Now Arjuna wants to know how to become the BEST devotee. Who is the BEST of all. Who is the yogavittamaa? What are the forms of devotion that come under the good and the better before we find the best? This is stated by Arjuna. He wants a direct answer from Krishna about what is the BEST. It is NOT an open-ended What is the Best? that Arjuna wants to know about. He lists some ways and asks which among these is the best. That is a BIG difference, perhaps, also a limitation since Krishna is being asked to tell which of the ways is the best, instead of feeling free to tell Arjuna what is the best. This is what chapter 12 is all about. So, as we prepare for the SECOND Janmashatami this year on September 8, 2012, let us study chapter 12 now and enjoy each verse and the finale and the climax of Bhakti yoga. Very sincerely V. Laxmanan August 12, 2012.

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Dear All: We will continue now the discussion of chapter 12 of the Bhagavad Gita which was initiated in the first email yesterday. As noted in the last email, the Bhakti Yoga chapter 12 begins with a question posed by Arjuna. It was also noted that the question asked is of a very specific nature where Arjuna wants to know who is the best of the Yogavittamas? The question is of a specific nature, instead of being an open-ended one, since Arjuna prefaces this with a clear statement about the kind of devotees that exist, at least as he has understood. Of these who is the best, O Krishna? This is the question and so it is not open-ended where Krishna can choose to answer as He pleases. Rather, it appears that Arjuna has understood everything that one needs to understand about devotion and the types of devotees, he lists them, and then asks Krishna, tell me who is the best among these? What does Arjuna tell Krishna before asking who is the best? That is indeed a deep question and one that is addressed in detail, specifically by Madhavacarya, one of the four leading acarayas of the Vaishnava sampradayas, see link given here for the commentaries by all the four acarayas (and also for the full Gita). http://www.bhagavad-gita.org/Gita/verse-12-01.html Evam satatayuktaah ye bhaktaas tvaam paryupaasate l Ye caapyaksharam avyaktam teshaam ke yogavitamaahaa ll 12.1 ll Let us take each word in the sloka 1 of chapter 12 and study it. Evam, in this way, satata, always yuktaah engaged (in devotional activities directed to worship You) ye, those bhaktaas devotees tvaam You (here meaning KrishNa) paryupaasate, worship. ye+ca+api, a compound word, those+and+also, aksharam, imperishable, avyaktam, unmanifest, tesham, of these, ke who, yogavittamaahaa, the best (tama) of the knowers (vid) of yoga.

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In prose order, this becomes, Ye bhaktaah evam tvaam paryupaasate, and further Ye satatayuktaah bhaktaah evam tvaam parypaasate. The bhaktaah is qualified further by the adjective satatayuktaah. Of those bhaktaas who are always engaged, in this way, in devotional activities directed toward worshipping You What does Arjuna mean by evam or in this way? He is actually referring to the entirety of the discourse he has been blessed to hear since chapter 7 began. Bhakti yoga section of the Gita, which is supposed to begin with chapter 7, blends smoothly with the Karma yoga section which is supposed to end with chapter 6. Krishna just continues talking after the famous kalyana krut sloka of chapter 6, verse 40. (Hereon we will simply use chapter number followed by verse number, such as 6.40 to refer to specific slokas.) Arjuna is called Paartha in 6.40 and Kaunteya in 9.31 and the thoughts in both these slokas are seen to be connected by all that Krishna has said in between. There is no vinaasha for the kalyana krut, says Krishna, in chapter 6. And, My bhakta never perishes, na may bhaktah pranashyati, says Krishna in chapter 9. Nothing at all was said by Arjuna in chapter 7. Krishna just continues talking as chapter 6 ends and chapter 7 begins. In chapter 8 Arjuna asks a question (8.1 and 8.2, Kim tad Brahma kim adhyaatmam kim karma Purushottama), mainly to gain a clarification about certain terms used by Krishna at the conclusion of chapter 7 (in verses 29 and 30). In chapter 9, it is all Krishna talking again all the way through verse 12 of chapter 10 where we find Arjuna is totally overcome with emotion and calls Krishna Purushottama once again (chapter 10, verse 15). Arjuna refers to Krishna as Bhavaan in verse 12 which, according to the rules of Sanskrit grammar is used only to address exalted personalities. He calls Him Keshava (which also means the Trinity, ka+eesha+va, verse 14), and in verse 15 He also calls Him Bhootabhavana (the very source of the being, existence, feelings, emotions, etc. of all manifested beings) Bhootesha (the Lord of the manifest beings), Devadeva (the God of the gods), and Jagatpate (The Lord of the
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Universe). Then follows the description of all of the Lords Opulences and the darshanam of the Vishwaroopam in chapter 11. All of this is evam. Krishnas eloquent teaching Patram pushpam phalam toyam (9.26) and Yat karoshi yadashnaasi yadjuhOshi dadaasi yat (9.27) is also part of this same evam. In these two verses of chapter 9 Krishna has told Arjuna how He can be worshipped by Arjuna (and how all of us can worship). Then in the second line of verse 1, chapter 12, Arjuna adds, ye+ca+api, a compound word which means those+and+also, to list something important to be added to what has been said in the first line of the verse with evam. Arjuna adds and also those -- who are engaged in (worship of) aksharam and avyaktam. So, Arjuna has listed the bhaktaas who are engaged in this way (i.e., as taught by Krishna), and those who are engaged in aksharam and avyaktam. Of these who is the best, tesham ke yogavittamaahaa? This is the question. Now, let us review what Madhavacarya (Dwaita tradition) and Ramanujacarya (Vishishta-advaita tradition) have said in their commentaries. Also, avyakta and akshara, have been described earlier in chapter 8 (verses 20 and 21) along with Paramaam gatim, as noted by Kesava Kasmiri Swamiji of the Kumara Vaishnava sampradaya. Sridhar Swamiji of the Rudra Vaishnava sampradaya chapter 9, verse 31 and chapter 7, verse 17, as referring to the two paths mentioned by Arjuna. These commentaries are copied and pasted and compiled for convenience as Appendix I from http://www.bhagavad-gita.org/Gita/verse-12-01.html. The following represents my humble understanding (based on the synthesis of the commentaries cited and also the writings of many other commentators even if not specifically cited here) of this very profound question posed by Arjuna. Notice that nothing at all was said by Arjuna in chapter 7. Krishna Himself provides the transition from Karma yoga to Bhakti yoga, from chapter 6 to 7. In chapter 7 verse 1, He says, O Partha, now listen (shruNu) to Me and how you will come to know (jnaasyasi) everything there is to know (samagram) about Me, without a trace of any doubt (asamshayam).
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This is the essence of Bhakti yoga. How can we get to know Krishna, without a trace of doubt in our mind, and in entirety, without any left to know? Krishna also mentions in the same verse what is necessary to achieve this kind of an understanding. He says madaashrayah, which means One who has taken refuge in Him, and also mayi aasakta manaah which means One whose mind is firmly attached in Me. Aasakti also means deep fondness. Such a person will come to know Him fully and without a trace of doubt. Krishna is addressing Arjuna directly here and so the verbs used are in the appropriate second person singular (jnaasyasi and shrunu). As the discourse continues from this point, Krishna gives us some important Cosmology Lessons to put things in perspective (see several articles on chapter 8 on the link here, http://www.scribd.com/doc/89443432/Cosmology-Lessons-fromThe-Bhagavad-Gita ). As a part of these cosmology lessons we find Krishna using the two key words avyakta and akshara, now also being used by Arjuna in chapter 12 verse 1. Krishna mentions these two words verses 20 and 21of chapter 8 (see, in particular, the commentary by Kesava Kasmiri Swamiji of Kumara Vaishnava sampradaya in Appendix I which highlights this) after describing how creation and dissolution follow with each day and night of Brahma for 1000 yugas. When Krishna uses the word yuga in 8.17, He really means the cycle of four yugas taken together: Kaliyuga, the age in which we live in, Dwaapara yuga, Tretaayuga, and Satya yuga or Kruta yuga; together lasting for 4.32 million years; 1000 cycles of such yugas is a day (called ahar) of Brahma which is followed by an equal duration of night (called rathri), so a total of 2 times 4.32 billion years, or 8.64 billion years for what is known one kalpa of Brahma. Brahma has a total lifetime of 100 years with 360 kalpas in each year. Everything is created and everything is destroyed and everything appears again (bhootvaa bhootvaa praleeyate, 8.19) at the beginning of the day of Brahma (ahar aagame, in 8.19).
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But, there is something (paras tasmaat tu bhaavOnyO), which is also avyakta, that is NEVER destroyed even as all is destroyed (nashyatsu na vinashyati, 8.20). It is PERMANENT (sanaatana, 8.20). It is more permanent than avyaktO avyaktaat sanaatanah (8.20). Krishna says, while giving us this Cosmology lesson, that there is another bhaava (state of being) that transcends all (Paras tasmaat tu bhaavOnyO) which is avyakta, the unmanifest (i.e., not like all the creations going all the way to the loka where Brahma is). And, there is something that is even more permanent than avyakta. Recall also that we encounter the avyakta very early in chapter 2, in 2.25 and 2.28, where Krishna is describing the dehi, the indweller within the deham, the body. Arjuna, Krishna points out, is lamenting about the deham while forgetting the dehi (2.13). It is the body that perishes but the indweller does not. This indweller is referred to as avyaktOyam, this is unmanifest (2.25). And later, in the same section of chapter 2, all beings (bhootani) are mentioned as being unmanifest in the beginning (avykataadeeni). In chapter 8, KrishNa couples the words avyakta and akshara together in 8.21, to describe something more permanent (sanaatanah), after describing the repeated cycles of creation and dissolution after the 1000 yugas that constitute one daytime and nighttime of Brahma, and says, Tad dhaama paramam Ma-ma that is My Supreme Abode. Those who attain this Supreme Abode do NOT come back (and participate in the cycle of activities, repeated creation and dissolution, that take place all the way to the loka of Brahma, also stated in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). That state (paras tasmaat tu bhaavOnyO avyaktO avyaktaat sanaatanahaa) which is unmanifest, which goes beyond the state when all beings are in the unmanifested condition (during Brahmas night) is something incomprehensible to us. Krishna gives us a hint of this in chapter 15, verse 6 when He mentions that His Supreme Abode is such that even the sun cannot illuminate nor the moon nor the light from the fire (na tad bhaasayate Sooryah na ShashaankO na Paavakah). It is this avykata that Arjunas question in chapter 12 is referring to.
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We also get a hint about the nature of the akshara mentioned in 8.21(also in 8.3 and 8.11) and by Arjuna in 12.1 in chapter 15, verses 16 and 17, where kshara and akshara are mentioned. Here Krishna says, kootasthOkshara ucyate, the kootastha is akshara. (also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). (also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). (also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). And, in verses 15.18 and 15.19 He renders the final statement. I transcend the kshar and am superior also to the akshara and so it is that this in this world and in the Vedas I am called the Purushottama. Yasmaat ksharam ateetOham aksharadapi cOttamahaa l AtOsmi loke Vede ca prathitah PurushOttamahaa ll 15.19 ll Although some verses from the later chapter 15 are cited here, it is taken that Arjuna has understood the essential message about akshara and avyakta from the chapter 8 and chapter 2 verses. Now, after hearing about all the vibhutis of the Lord (chapter 10) and witnessing the Vishwaroopam (chapter 11), he wants to know the BEST way to worship Him, how to become the Yogavittama. Finally, as pointed out by Madhavacarya, Sri Lakshmi is also known as aksharam and avyaktam. The immutable and the unmanifest Brahman (aksharam Brahma Paramam, 8.3) is the referred to as feminine potency of the Supreme Lord. Being attached aksharam avyaktam, as mentioned by Arjuna in 12.1, is also synonymous to the propitiation of the Supreme Lord through Sri Lakshmi. This interesting aspect of the interpretation of avyakta takes on special significance within the context of 12.5 (KleshOdhikaras tesham avyaktaasakta cetasaam) and the following verses 12.6 to 12.8 culminating with Maiyeva mana aadhatsva mayi buddhim niveshaya, where Krishna gives Arjuna the definititve and categorical answer to the question that he has posed. Very sincerely V. Laxmanan August 13, 2012

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Appendix I Commentaries by Acaryas of leading Vaishnava sampradyas


Brahma Vaisnava Sampradaya: Madhvacarya's Commentary Hari OM! This chapter confirms that propitiation to the Supreme Lord Krishna is superior to the unmanifest, impersonal and imperishable brahman or the spiritual substratum pervading all existence. Here Lord Krishna outlines the procedure of Madhvacarya 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 aksaram avyaktam refer to the indestructible, unmanifest supreme absolute or brahman 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 goddess Sri Laksmi with four arms and hands, ever young, ever content, resplendent as the eternal consort of the Supreme Lord in the spiritual worlds being His sakti or spiritual feminine potency in the material worlds, endowed with the wealth of wisdom; such a being is blessed by the two-fold form of the Supreme Lord which manifest themselves both externally as an experience and internally within one's heart. 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 Laksmi 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 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 hears the sound of the word outspoken, although they know it not and are unaware. Hear now one and all the truth as she declared it: The one who she benedicts excels above others and is most powerful becoming a sage, yogi or brahmana. It is by her energy that the bow of Rudra is bent and his arrows are propelled to strike and slay those who disrespect, despise and offend the devotees of the Supreme Lord. On the worlds summits she designates the powerful. Her home is in the waters of the casual ocean far, far beyond the material worlds and far beyond even the heavenly planets. Sri Laksmi the universal mother is majestic in her grandeur. One who pleases her is blest to become a Brahmin, opulent and wise. Because the Vedic scriptures state like this there may be some doubt as to whether Sri Laksmi has the capacity to grant moksa or liberation by the power of the Supreme Lord. To discern this subtle truth and for the sake of knowledge Arjuna uses the word evam meaning in which way.

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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 brahman 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 Laksmi 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 brahman is a direct reflection of the Supreme Lord and none other then He. Always being blissful He appears as Vasudeva and is all pervading. He is also paramatma the Supreme Soul within the etheric heart of all sentient beings. This has been given in chapter two. His form and qualities have been given in chapter three and meditation has subsequently been advised as the consequent activity. 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 goal as well as the object of meditation by the aspirants and the granter of moksa. Of unlimited avatars or incarnations, expansions and manifestations, appearing in many colours surrounded by a golden hue. He verily is shining like the sun and should be meditated upon within the heart as a personality resembling a human the colour of a radiant dark blue sapphire with gentle smile and hands giving blessing surrounded by a golden hue. He is camouflaged by the brahman the spiritual substratum pervading all existence and which emanates an impenetrable dazzling light throughout all creation which effectively covers His all pervading form. It is for this reason that He is also propitiates as avyaktam or immutable and aksaram or unmanifest because He cannot be perceived by material vision. 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 Laksmi. 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 Laksmi, the consort of the Supreme Lord is His sakti which controls the material existence and is also known as Ambika, Agrya, Aupala, Hri and Sivdya are granted moksa, If Sri
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Laksm is pleased then the Supreme Lord becomes pleased also and if she is not pleased then the Supreme Lord remains unpleased as well. The Brahmanda Prurana states: Sri Laksmi is known as avyaktam or unmanifest because prakriti or the material substratum underlying physical existence arises from her. She is also known as aksaram or immutable, the Supreme consciousness, the primal source, the refuge for all and the abiding one; but the Supreme Lord who empowers her is verily superior to her. So such propitiation to the avaktam is synonymous with propitiation to Sri Laksmi and the Supreme Lord. This has been asked by Arjuna for clarification of which path is more meritorious for attaining moksa. That which is abiding within is known as the immutable and never changing. This is clearly determined by such statements in the Vedic scriptures such as: That which who abides within, eternally, unlimited, all pervading, etc. These things clearly refer to the unmanifest consciousness. Otherwise such distinct queries such as who is to be propitiated and the method of propitiating Him and between the two which is superior would not have been asked. Those who consider propitiation to the abstract, indistinct, impersonal and imperishable brahman to be superior to direct loving devotion unto the Supreme Lord are verily deluded and far away from the actual tattva or conclusive truth.

Sri Vaisnava Sampradaya: Ramanuja's Commentary In the previous chapter the Supreme Lord Krishna, the possessor of all divine attributes as well as countless exalted qualities such as an ocean of mercy, compassion, affability, omniscience etc. and the source of all avatars or incarnations Ramanuja and expansions, being the ultimate object of worship to all who aspire for the path of bhakti or exclusive loving devotion unto the Supreme Lord Krishna; revealed His unlimited sovereign power of universal dominion in the form of His visvarupa or divine universal form after being requested by His devotee Arjuna. It has also been established that uninterrupted profound, sublime bhakti alone without cessation is the only possible way to realise the Supreme Lord in His ultimate nature and experience communion with Him. Now in this chapter the following three realities will be examined. 1) The inherent superiority of an aspirant performing bhakti involving meditation directly upon the Supreme Lord Himself as compared to meditation upon the atma or the eternal soul which only leads to atma tattva or realisation of the soul in order to attain the ultimate goal of all existence. This superiority of bhakti is measured in terms of absolute fulfilment of the ultimate goal and in the sublime felicity and bliss of performance. Bhakti or love of God is considered the fifth purusharthas above the other four ambitions of humans beings which are: i) Dharma or righteousness which consists of two parts first being the regular performance of Vedic activities and the second being performing actions which benefit all living entities such as freely providing fresh water and salt to all and protecting against all demoniac influences whenever they appear.

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ii) Artha or the righteous acquirement of wealth according to the Vedic scriptures without usury or deception. iii) Kama or enjoyment and pleasure in the material existence following the Vedic scriptures without perversion or degradation. iv) Moksa or liberation from material existence by atma tattva or liberation from material existence by bhakti realising the Supreme Lord direct. It should be noted that atma tattva is automatically an inherent part of bhakti and thus those blessed living entities who perform bhakti to the Supreme Lord Krishna or any of His authorised avatars do not have to make any separate or special effort to achieve this. 2) The method of realising the Supreme Lord will be given in verse two. 3) The aksaram or abstract, impersonal unmanifest path examined in verses 3,4,5 is applicable for those who are inept and unqualified. This ineptitude and lack of qualification is due to the absence of humbly approaching a spiritual master from one of the four authorised Vaishnava sampradaya's or empowerd lines of disciplic succession and after being accepted by him and initiated being taught the fundamentals of bhakti. The superiority of bhakti or exclusive loving devotion to the Supreme Lord Krishna is made manifest by the superiority of He, Himself being the object of such loving devotion. This maxim of superiority was briefly stated by Lord Krishna in chapter six verse 47 where He states : Those with firm faith in the Vedic scriptures describing super-excellent devotion to Him and with hearts full of love dedicate all their actions to Him are yuktatamah the most superior of all. The words satata-yuktah meaning always engaged denotes ever devout towards the Supreme Lord being ever intent on communion with Him which is continuing the sentiments of the last verse in chapter 11. The words tvaam paryupasate means direct worship of Lord Krishna and refers to deeming the Supreme Lord as the complete fulfilment of one's every ambition and desire. The Supreme Lord, the perfect, infallible one, the Sovereign Lord of all creation and the refuge of all cosmic glories, possessing unlimited attributes of exalted qualities such as divinity, omniscience, compassion, omnipotence, etc. Such ones are thy eternal adorers and always your beloved. Those other votaries are the worshippers of the abstract, impersonal, avyaktam or unmanifest and imperceptible, which is aksaram or imperishable. Such also reflect and contemplate upon the nature of the pratyagatma or the individual soul which is imperishable also as well as being unmanifest in as much as it is indiscernible by the mind and imperceptible to any of the senses such as the eye or ear, etc. Of these two classes of aspirants which one is superior and most suitable for performing yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Inferring which one would achieve their respective goals most expediently. In verse seven Lord Krishna gives the definitive reply in answer to this query by succinctly revealing the most expeditious way to attain the ultimate goal.
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Kumara Vaisnava Sampradaya: Kesava Kasmiri's Commentary In the last verse of chapter 11 the prerequisite method of attaining the Supreme Lord Krishna is revealed as bhakti or exclusive loving devotion. In verse 20 of the eighth chapter Lord Krishna refers to the innermost self the atma or eternal soul which is Nimbaditya 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 practitioners of which path are the best? With a desire to understand these things Arjuna requests Lord Krishna for clarification. The Supreme Lord's devotees have their minds constantly fixed on Him. They adore His form, pastimes, attributes and qualities such as omniscience, omnipotence, infinite prowess, etc. Then there are those who adore as the supreme destination the abstract, impersonal, unmanifest brahman which cannot be perceived by anything material such as the mind and senses. Which of the two practitioners following different paths are the most elevated in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness? They are called the most elevated because they are yoga-vittamah meaning the best knowers of yoga and because they know the best means for attaining the Supreme Lord they have achieved moksa or liberation from samsara or the perpetual cycle of birth and death. Rudra Vaisnava Sampradaya: Sridhara Swami's Commentary The twelfth chapter conclusively determines which of the following two paths is superior. The worship of the abstract impersonal and imperishable brahman which is Visnuswami the spritual substratum pervading all existence or personal devotion to the Supreme Lord Krishna in His original, two armed form with personality, qualities and attributes. At the conclusion of chapter eleven Lord Krishna declared that one who performs all actions dedicated to Him and has only Him as the ultimate goal being exclusively devoted to Him attains Him. In various verses such as chapter 9, verse 31 Lord Krishna has ordered Arjuna with kaunteya pratijanihi na me bhaktah pranasyati which means declare it boldly that My devotee is never vanquished. This shows the inherent superiority of the devotees of Lord Krishna. Similarly the superiority of one who is devoted to knowledge has been given in chapter 7, verse 17 with tesam jnani nitya-yukty eka-bhaktir meaning one in knowledge of exclusive loving devotion is always in communion with Him. Such men of knowledge excel all others. Thus although both paths are exemplary Arjuna is requesting to know which of the two paths is superior being better suited for yoga or the science of the individual consciousness attaining communion with the ultimate consciousness.
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Dear All: Thus far, we have only discussed the significance of the question posed by Arjuna in verse 1 of chapter 12. It is a very profound question and that we must all strive to understand fully. Arjuna wants to know who are the yogavittamahaa, i.e., who represent the best among all the devotees? But, as also emphasized, this is not an open-ended question, it is a very specific one in that the question is tesham ke yogavittamaahaa which means, Among these who is the best? In other words, Arjuna has a conception of different types of devotees who are engaged in Him in different ways. He lists them: those who are attached to the aksharam and avyaktam, those who are engaged in the contemplation of the immutable, imperishable, and the unmanifest (the Advaita tradition of Aham Brahmaasi, for example, or the impersonal Brahman as noted by Srila Prabhupada in his purport, click here http://www.asitis.com/12/1.html) and those who worship Him as described in the earlier chapters by Krishna Himself (evam satatayuktaah). As noted by Prabhupada, Arjuna also seems to be stating his own preference the personal form of worshipping Krishna as opposed to the impersonal tradition. Which is the best way? What is the point of wasting time with other methods of worship, if one is superior? (see last paragraph of Prabhupadas purport for 12.1) Imagine for a moment Einsteins famous equation E = mc2 which we are familiar with, whether or not we know how Einstein derived it. We have three important concepts here. First is energy E, the second is mass m and the third is the speed of light c. The equation E = mc2 is called the mass-energy equivalence equation. Einsteins equation says that energy E and mass m are equivalent and simply different manifestations of the same (??? What is that???). When Einstein first conceived this equation in 1905, when he developed the theory of relativity, it was merely an idea. More than a hundred years later now, we know that mass can indeed be converted into energy. We see this in a nuclear reactor (where the energy is then converted into a useful form like electricity), or when a nuclear bomb is exploded (when the energy is used in a destructive mode, like the bombs exploded over Hiroshima and Nagasaki in August 1945, these events were commemorated
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just about a week ago). Or, sometimes energy can be converted into mass. This too has been observed in controlled experiments and it is also central to the search for the Higgs boson that is now engaging the attention of even the non-physicists. In such experiments highly energetic protons (the nucleus of the hydrogen atom) are smashed against a target. The energy released in this process reappears as mass. The scientists were looking for the appearance of the particle called the Higgs boson, at least in some of these smashing energy experiments. What is energy E? What is mass m? What is the one reality that transcends both E and m and why the speed of light c in this relation? These are all questions we can contemplate on and seek answers if one wants to become a great physicist. Now, the question here is how to become the best of devotees. Like the E = mc2 equivalence, Arjuna is seeking a clarification about the equivalence of different modes of worship and attachment to different types of realities. Krishna provides a very clear answer to this very important question posed by Arjuna. The remainder of this chapter can actually be divided into two parts. The first 12 slokas which include Arjunas question and Krishnas answer (remember 12 verses of chapter 12), followed by eight (8) slokas which list the qualities and characteristics of the best of the devotees. These eight slokas are sometimes called amrita ashtakam (the octet of nectar), which appear as if nectar is pouring out, see the commentary by Swami Krishnannda. Translations of these slokas in Hindi are available and can be sung melodiously, click on the links given below. http://www.swami-krishnananda.org/bgita/bgita_36.html and http://www.swami-krishnananda.org/bgita/bgita_37.html We will continue this discussion in the next email. This is preparation to receive Krishnas categorical answer, given in verses 12.2 to 12.8. Notice also that I have purposely set up a question here that goes beyond physics. I had mentioned earlier, Einsteins equation says that energy E and mass m are equivalent and simply different manifestations of the same (??? What is that???). Are E and m equivalent and manifestations of the same? Same what? Is there something that transcends both E and m? Whether or not physicists seek to
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answer this question, in our study of the Gita we certainly have seek a similar answer. Evam, askharam, avyaktam and what is beyond all this that makes one the best, the most perfect, devotee. While the first 12 verses of chapter 12 provide an answer to the question posed by Arjuna, the last eight (8) verses, the amritaashtakam, take us beyond this answer to what makes on the perfect devotee, the best devotee. Who is the best devotee? What makes one the perfect devotee? Krishna describes this devotee in verses 12.13 to 12.20 and says over and over again in verses 12.14, 12.15, 12.16, 12.17, 12.19, and 12.20 (in six out of eight verses), sa may priyahaa, which means such a person is very dear to me. Who is that person who is very dear to Him? That is what makes one the best devotee, the most perfect devote. Are you dear to Krishna? I am dear to Krishna? Does Krishna love me? What can I do so that Krishna says, He is dear to me, She is very dear to me? This goes even beyond the evam, and aksharam and avyaktam that Arjuna was concerned about when he poses his question. Very sincerely V. Laxmanan August 14, 2012

Original 1972

Bhagavad-gita ....
www.AsItIs.com

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Chapter 12. Devotional Service TEXT 1 arjuna uvaca evam satata-yukta ye bhaktas tvam paryupasate ye capy aksaram avyaktam tesam ke yoga-vittamah SYNONYMS arjunah uvaca--Arjuna said; evam--thus; satata--always; yuktah-engaged; ye--those; bhaktah--devotees; tvam--unto You; paryupasate-properly worship; ye--those; ca--also; api--again; aksaram--beyond the senses; avyaktam--unmanifested; tesam--of them; ke--who; yoga-vittamah--the most perfect. TRANSLATION Arjuna inquired: Which is considered to be more perfect, those who are properly engaged in Your devotional service, or those who worship the impersonal Brahman, the unmanifested? PURPORT Krsna has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogis. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist engages himself not directly in the service of Krsna but in meditation on the impersonal Brahman, the unmanifested. We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service. Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Krsna indicates in this chapter that bhakti-yoga, or devotional service to Him, is highest of all. It is the most direct, and it is the easiest means for association with the Godhead.
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In the Second Chapter the Lord explains that a living entity is not the material body but is a spiritual spark, a part of the Absolute Truth. In the Seventh Chapter He speaks of the living entity as part and parcel of the supreme whole and recommends that he transfer his attention fully to the whole. In the Eighth Chapter it is stated that whoever thinks of Krsna at the moment of death is at once transferred to the spiritual sky, Krsna's abode. And at the end of the Sixth Chapter the Lord says that out of all the yogis, he who thinks of Krsna within himself is considered to be the most perfect. So throughout the Gita personal devotion to Krsna is recommended as the highest form of spiritual realization. Yet there are those who are still attracted to Krsna's impersonal brahmajyoti effulgence, which is the all-pervasive aspect of the Absolute Truth and which is unmanifest and beyond the reach of the senses. Arjuna would like to know which of these two types of transcendentalists is more perfect in knowledge. In other words, he is clarifying his own position because he is attached to the personal form of Krsna. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, "What is the use of such a waste of time?" Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Krsna is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Krsna. This important question asked of Krsna by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.

Commentary on the Bhagavadgita


by Swami Krishnananda
http://www.swami-krishnananda.org/bgita/bgita_36.html

Discourse 36: The Twelfth Chapter Begins The Best of Yogins


Are You the Supreme Person? Sometimes You refer to Yourself as Parama-purusha Supreme Person. Sometimes You say that You are indestructible, transcendent, and impossible even to conceive. In what way are we to worship You, O Lord? There are people who adore You as the Supreme Mahapurusha, Purushottama. With immense devotion they sing of You, they dance in ecstasy by taking Your name, they adore You day-in and day-out, and glorify You in all ways; but there are others who are unified in their being with Your indestructible Super Being. Between these two great souls, whom do You regard as the best of yogins? Sri bhagavan uvacha: The Lord gives a reply. Mayy avesya mano ye mam nitya-yukta upasate, sraddhaya parayopetas te me yuktatama matah (12.2). Ye tv aksharam anirdesyam avyaktam paryupasate, sarvatra-gam achintyam cha kutastham achalam dhruvam (12.3).
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Samniyamyendriya-gramam sarvatra sama-buddhayah, te prapnuvanti mam eva sarva-bhutahite ratah (12.4). Kleshodhikaras tesham avyaktasakta-chetasam, avyakta hi gatir duhkham dehavadbhir avapyate (12.5). Ye tu sarvani karmani mayi sannyasya matparah, ananyenaiva yogena mam dhyayanta upasate (12.6). Tesham aham samuddharta mrtyu-samsara-sagarat, bhavami na chirat partha may avesita-chetasam (12.7). The reply is here in six verses. I consider those people very near to Me and really united with Me whose mind is fixed on Me, who worship Me, ever considering Me as their highest beloved, who have faith in Me only, and centre their faith in nothing else. I certainly consider them as united with Me because their mind is wholly centred in Me in their utter devotion. But there are others who also are united with Me in a different way. The distinction drawn here is between those devotees who worship the Supreme Being as the Parama Purushottama and those who are devoted to the Universal Inclusiveness, outside which even they do not exist. We may call these two ways of approach as bhakti and jnana, if we like; but the jnana referred to here is actually a kind of bhakti in the highest sense. It is called para bhakti, which is the same as jnana.

Summary of chapter 12 in Gitaartha Sangraha (by Yamunaacarya, also known as Alavandar, the predecessor and guru for Ramanujaacarya)
The Gitaartha sangraha is a short composition with a brief summary of each chapter of the Bhagavad Gita, composed by Yamumacaarya who preceeded Ramanujaacaarya. The relevant sloka for chapter 12 is given below, see http://www.prapatti.com/slokas/sanskrit/giitaarthasangraha.pdf These slokas along with Swami Desikans Tamil composition with the same title are highlighted by Sriman Anbil Ramaswamy, a leading Vaishnavite scholar of the SriVaishnavite tradition, in Thus Spake the Divine Chaffeur, Pearls of Wisdom from Srimad Bhagavad Gita Published by Sri Ranga Sri, 1646, Omara Lane, Symnra, GA 30082, USA. Copies can be had by contacting the author ramanbil@hotmail.com; Tel: (770) 434-9596 or (770) 876-9188 (mobile) and FAX: (770) 234-5818 Bhakteh shraishTyam upaayoktih ashaktasya aatma-nishTataa l Tatprakaaraastviti preetih bhakteh dwaadasha ucyate ll 16 ll

l ll ll
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Complete works of Adi Sankara. The Gita Bhashyams are vols. 11 and 12.
http://hinduebooks.blogspot.com/2010/08/works-of-sri-sankaracharyasanskrit-20.html The original Sanskrit commentaries may be found here. http://egurukula.wordpress.com/philosophy-bhagavad-gita-course-code-aip2/adi-sankaras-gita-bhashya-online/ English transliteration of the original Sanskrit commentaries by Adi Sankara and Ramanuja, see for 12.1 below.

atha bhakti-yogo nma dvdaodhyya


(r-rmnujcrya-pda-kta-bhyam) bhakti-yoga-nihn prpya-bhtasya parasya brahmao bhagavato nryaasya nirakuaivarya skt-kartu-kmyrjunynavadhiktiaya-kruyaudrya-lydigua-sgarea satya-sakalpena bhagavat svaivarya yathvad avasthita daritam | ukta ca tattvato bhagavaj-jna-darana-prptnm aikntiktyantika-bhagavad-bhaktyeka-labhyatvam | anantaram tma-prpti-sdhana-bhtd tmopsand bhakti-rpasya bhagavad-upsanasya sva-sdhya-nipdane aighryt sukhopdnatvc ca raihya bhagavad-upsanopya ca tad-aaktasykara-nihat tad-apekit cocyante | bhagavad-upsanasya prpya-bhtopsya-raihyt | raihya tu yoginm api sarve mad-gatenntartman | raddhvn bhajate yo m sa me yuktatamo mata || [Gt 6.47] ity atroktam | eva satata-yukt ye bhakts tv paryupsate | ye cpy akaram avyakta te ke yoga-vittam ||1|| eva mat-karma-kt [11.55] ity-dinktena prakrea satata-yukt bhagavanta tvm eva para prpya manvn ye bhakts tv sakala-vibhti-yuktam anavadhiktiayasaundarya-saulya-srvajya-satya-sakalpatvdy-ananta-gua-sgara paripram upsate, ye cpy akara pratyag-tma-svarpa tad eva cvyakta cakur-dikaraennabhivyakta-svarpam upsate, tem ubhaye ke yoga-vittam ke svasdhya prati ghra-gmina ity artha | bhavmi na cirt prtha mayy veita-cetasm [12.7] ity uttaratra yogavittama-tva aighrya-viayam iti hi vyajayiyate ||12.1||

(12)

atha bhakti-yogo nma dvdaodhyya


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(r-akarcrya-bhagavat-pda-kta-bhyam) dvitydhyya-prabhtiu vibhty-anteu adhyyeu paramtmano brahmaokarasya vidhvastasarvopdhi-vieasyopsanam uktam | sarva-yogaivarya-sarva-jna-aktimat-sattvopdher varasya tatra copsana tatra tatroktam | viva-rpdhyye tv aivaram dya samasta-jagadtma-rpa viva-rpa tvadya daritam upsanrtham eva tvay | tac ca darayitv uktavn asi mat-karma-kd [Gt 11.55] ity di | atoham anayor ubhayo pakayor viiatara-bubhutsay tv pcchmty arjuna uvca eva satata-yukt ye bhakts tv paryupsate | ye cpy akaram avyakta te ke yoga-vittam ||1|| evam ity attnantara-lokena uktam artha parmati mat-karma-kd ity din | eva satatayukt, nairantaryea bhagavat-karmdau yathokterthe samhit santa pravtt ity artha | ye bhakt ananya-ara santas tv yath-darita viva-rpa paryupsate dhyyanti | ye cnyepi tyakta-sarvea sanyasta-sarva-karmo yath-vieita brahmkara nirasta-sarvopdhitvd avyaktam akaraa-gocaram | yad dhi karaa-gocara tad vyaktam ucyate, ajer dhtos tatkarmakatvt | ida tv akara tad-vipartam, iau ca ucyamnair vieaair viiam, tad ye cpi paryupsate, tem ubhaye madhye ke yogi-vittam ? ketiayena yoga-vida ity artha |12.1||

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Dear All: Adi Sankaracaryas Gita Bhashyam (commentary) precedes all the other recent bhashyams (meaning only going back about 1300 years, some authorities give an even earlier date for Sankara) on the Bhagavad Gita. The following sloka, a Pauranic verse, is the VERY FIRST sloka (invocatory sloka) found in Sankaras Gita Bhashyam. I came across this, for the very first time, only recently after I started writing this series of articles on chapter 12. NarayaNah parOvyaktaat AnDam avyakta sambhavam l AnDasyaantas tvimay lokaah saptadweepa ca Medini ll S

l ll

http://archive.org/stream/bhagavadgitawith00maharich#page/n27/mode/2up
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Such invocatory slokas are always chanted at the beginning of all major undertakings/literary works. The Srimad Bhagavatam begins, for example, with NarayaNam namaskrutya naram caiva NarOttamam l Deveem Saraswateem Vyaasam tatO jayam udeerayet ll 2.2.4 ll SB Although this sloka appears in Canto 2, chapter 2, it marks the beginning of the narration by Soota Maharshi at NaimshaaraNya. Sootha Maharshi was present in the audience when Shukacarya instructed Parikshit on the Srimad Bhagavatam. Soota begins his narration with obeisances to Sriman Narayana, Nara and Narayana (the divine rishi-incarnations of Bhagavan who appeared before the sage MarkaNdeya, who then expressed the desire to experience Bhagavans Maya), Saraswati Devi and the sage Vyasa (who composed the Srimad Bhagavatam to sing the glories of the Lord). It is interesting that Adi Sankara also addresses his invocatory sloka to Sriman Narayana. Not only that, this sloka tells us that Narayana transcends the avyakta that we have discussed in the recent emails regarding the question posed by Arjuna in chapter 12, verse 1. The following links provide the original Sanskrit texts for the bhashyams (commentaries) written by both Adi Sankara and Ramanuja. An English translation of Adi Sankaras bhashyam, by Alladi Mahadeva Sastri, is also available, click here http://archive.org/stream/bhagavadgitawith00maharich#page/n27/mode/2up Swami Gambhirananda has also provided the translations of Adi Sankaras Gita bhashyam (through chapter 10), http://www.sankaracharya.org/gita_bhashya.php . Only Alladi Mahadeva Sastris (hereafter AMS) translations are available, at this time, for our study of chapter 12. It is of interest to discuss here Adi Sankaras views on Narayana and avyaktam and also Lord Shiva which are mentioned (by AMS) in the introductory passages of the Gita bhashyam. http://hinduebooks.blogspot.com/2010/08/works-of-sri-sankaracharyasanskrit-20.html The original Sanskrit commentaries may be found here.

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The following paras are reproduced verbatim from Mahadeva Sastris translation.

Narayana is beyond the Avyakta; From the Avyakta the Mundane Egg is born; Within the Mundane (or Cosmic) Egg verily are these worlds; And the earth made up of the seven Dvipas. [This is a Pauranic verse speaking of the Anataryamin, the Inner Guide and Regulator of all souls. It is quoted here by the commentator (i.e., Adi Sankara) in order that he may begin his important work, after the orthodox fashion, with the contemplation of his favorite God (Ishata Devata), namely Narayana, and further with a view to shew that the Purana (archaic history), the Itihasa (ancient tradition) and the Gita teach one and the same doctrine. Naryana is, in the popular conception, the Creator who was brooding over the waters just before the beginning of Creation. cf. Manu 1.10. According to a subtler conception, Narayana is the Antaryamin, the Divine Being in whom all embodied souls have their being. He is not a creature of the Avyakta, but far transcends it. It is the Avyakta, the Avyakrita, Maya, the undifferentiated matter, out of which when in apparent union with Isvara, is evolved the principle of the Hiranyagarbha, here spoken of as AnDa, or the Mundane Egg, which is composed of five simple rudimentary elements of matter. An intermingling of the five rudimental elements of matter gives rise to the principles of Viraj, of which are formed the Earth and all the other lokas or inhabited regions (Anandagiri). The seven Dvipas, or insular continents, are Jambu, Plaksha, Kusa, Krauncha, Saka, Salmala, and Pushkara. For further particulars regarding these see Wilsons Vishnupurana Vol. 1, p 109, ff.] Adi Sankaras introduction mentions a lot more than the above the brief remarks by AMS. However, it should be noted that there is no specific mention by Sankara of the apparent union with Isvara in the evolution of the Mundane Egg within which are present all the lokas and the Earth with it seven dvipas. Very sincerely V. Laxmanan August 15, 2012.
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Dear All: To continue our discussion of chapter 12, heres a pictorial depiction of sloka 12 in chapter 12. This is actually the concluding summary of the teachings which begin with sloka 9, following the klesha sloka 5. Shaanti, Absolute Peace, is at the very top. Shaanti is what Krishna emphasizes repeatedly starting with chapter 2. Ashaantasya kutah sukham, He asks in chapter 2, verse 66. Lets look at the previous slokas of chapter 12, briefly.

Shaanti

(Karma phala) Tyaagam

Dhyaanam

Jnanam

Abhyaasam
Sloka 5: Getting attached to avyaktam is too much klesham, too much effort, too much trouble, too much torture. One feels klesham when repeated efforts and toils do not lead to the anticipated rewards. This implication of klesham should be remembered when Krishna says attachment to avyakatam is too much klesham. Slokas 6 and 7: Get attached to ME instead and I will personally rescue you, very very quickly. Sloka 8: Focus your mind on Me - maiyeva mana aadhatsva, let your intellect enter into Me - mayi buddhim niveshaya... etc. Slokas 9: If you cannot enter your Cittam (Manas, buddhi and all in all) into Me, then keep trying repeatedly (abhyaasam). Sloka 10: If you are not able to practice this Abhyaasa yoga (meditation upon Me), then be engaged in activities (only) for My sake (i.e., engage ONLY in devotional
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service, nothing for ones own benefit). Sloka 11: If that is impossible (complete engagement in devotional service ONLY), be engaged in all activities and surrender the fruits to ME. Then, as a summary statement, comes sloka 12 which is depicted pictorially here to convey the message of Krishna.

Shaanti

(Karma phala) Tyaagam

Dhyaanam

Jnanam

Abhyaasam
Yes, Abhyaasam is difficult. Better than Abhyaasam is Jnanam (acquiring knowledge of ???, spiritual knowledge is implied). Better than Jnanam is Dhyaanam (Meditation on Me). Better than that is Tyaagam (surrendering all the fruits of activities that are NOT devotional service). This is what leads to Shaanti --- lasting peace. Then Krishna continues with the eight gems of slokas - the amruthaashtakam where He describes the qualities of the devotee. The concluding verse says this is ALL that is required. He also says, Follows this EXACTLY as I have said here (yathaa uktam). No need to pick and choose a path, Swamins. The path has been laid very clearly by the real Jagatguru --- KrishNam vande Jagatgurum. Of course, Krishna does not insist. He always uses Ye which means those who. What does that mean?
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There will be those who will NOT follow what has been described. That is their choice but it is too much klesham. Those who want the path of klesham are free to choose that path. They too, Krishna says before the klesham sloka, will eventually reach Him. Again, we have the choice not to go through this klesham. Also, the commentaries of Ramanujacarya and Madhvacarya may be found at the link given here. http://www.bhagavad-gita.org/Gita/verse-12-10.html

Very sincerely V. Laxmanan August 23, 2012.

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