Bhagavad Gita - Chapter 12 - Shloka (Verse) 1

व्याख्या--'एवं सततयुक्ता ये भक्ताः'--ग्यारहवें अध्यायके पचपनवें श्लोकमें भगवान्ने 'यः' और 'सः' पद जिस साधकके लिये प्रयुक्त किये हैं, उसी साधकके लिये अर्थात् सगुण-साकार भगवान्की उपासना करनेवाले सब साधकोंके लिये यहाँ 'ये भक्ताः' पद आये हैं।

तथा विश्वरूप ( एकादश ) अध्यायमें आपने उपासनाके लिये ही मुझे सम्पूर्ण ऐश्वर्ययुक्त? सबका आदि और समस्त जगत्का आत्मारूप अपना विश्वरूप भी दिखलाया है और वह रूप दिखलाकर आपने मेरे ही लिये कर्म करनेवाला हो इत्यादि वचन भी कहे हैं। इसलिये इन दोनों पक्षोंमें कौनसा पक्ष श्रेष्ठतर है? यह जाननेकी इच्छासे मैं आपसे पूछता हूँ। इस प्रकार अर्जुन बोला --, एवम् शब्दसे जिसके आदिमें मत्कर्मकृत् यह पद है? उस पासमें ही कहे हुए श्लोकके अर्थका अर्थात् एकादश अध्यायके अन्तिम श्लोकमें कहे हुए अर्थका ( अर्जुन ) निर्देश करता है। इस प्रकार निरन्तरतासे उपर्युक्त साधनोंमें अर्थात् भगवदर्थ कर्म करने आदिमें दत्तचित्त हुए -- लगे हुए जो भक्त? अनन्य भावसे शरण होकर पूर्वदर्शित विश्वरूपधारी आप परमेश्वरकी उपासना करते हैं -- उसीका ध्यान किया करते हैं। तथा दूसरे जो समस्त वासनाओंका त्याग करनेवाले? सर्वकर्मसंन्यासी ( ज्ञानीजन ) उपर्युक्त विशेषणोंसे युक्त परम अक्षर? जो समस्त उपाधियोंसे रहित होनेके कारण अव्यक्त है? ऐसे इन्द्रियादि करणोंसे अतीत ब्रह्मकी उपासना किया करते हैं। संसारमें जो इन्द्रियादि करणोंसे जाननेमें आनेवाला पदार्थ है वह व्यक्त कहा जाता है क्योंकि अञ्ज धातुका अर्थ इन्द्रियगोचर होना ही है और यह अक्षर उससे विपरीत अकरणगोचर हैं एवं महापुरुषोंद्वारा कहे हुए विशेषणोंसे युक्त हैं? ऐसे ब्रह्मकी जो उपासना करते हैं। उन दोनोंमें श्रेष्ठतर योगवेत्ता कौन हैं अर्थात् अधिकतासे योग जाननेवाले कौन हैं।

In the chapters starting from "You grieve for those not to be grieved for" (2.11) up to the end of the Vibhuti Adhyaya (10), the contemplation of the Unconditioned Brahman as the Object of Knowledge has been stated—thus he recounts the past content with "Dvitiya" (Second) etc.

In those respective past chapters, the propounding of the Conditioned Brahman also as the Object of Meditation has been done—he says this with "Sarva" (All) etc.

"Yoga" of the entire universe—phenomenon named birth, sustenance, dissolution, entry, and control; "Aishvarya" there—capacity; possessed of that, and distinguished by power of knowledge free from obstacles regarding all knowables, the meditation on the Lord conditioned by Sattva etc.; creating occasion here and there, was stated for the grace of the dull and middling aspirants; this is the meaning.

He restates the content of the Eleventh—with "Vishvarupa" (Universal Form) etc. He restates the Lord's instruction at the end of the chapter—with "Tachcha" (And that). (He refers to the meaning stated by the immediately preceding past verse—with "Matkarmakrit".)

To regulate the means endowed with gradation according to qualification, introducing another chapter, he raises a question at the beginning—with "Atah" (Therefore). Because conditioned meditation and unconditioned knowledge have been stated; this is the meaning.

Having stated the meaning of the word "Evam" (Thus), restating it, he divides the part "Satatayuktah" (Constantly united)—with "Evam". Restating "Ye bhaktah" (Those devotees), he explains—with "Ananya" (Exclusive) etc.

Having mentioned the dull and middling aspirants as taking refuge in the Saguna (Qualified), he indicates the best aspirants established in the Nirguna (Unqualified)—with "Ye cha" (And those who).

"As qualified"—distinguished by the adjectives to be mentioned like Indefinable, All-pervading, Unthinkable, Immutable etc.; this is the meaning. "Does not perish (Ksharati) or pervade (Ashnute)?"—thus Akshara (Imperishable).

He explains "Avyakta" (Unmanifest)—with "Nirasta" (Refuted/Cast away) etc. He illuminates the state of being beyond senses through negative concomitance—with "Yaddhi" (For what) etc. He clarifies what was said as "As qualified"—with "Shishtaishcha" (And by the remaining) etc. He indicates the connection of the verb in the first half—with "Tat" (That).

All these indeed attain "Yoga"—Samadhi—thus "Yogavidah" (Knowers of Yoga). But who among these are "Yogavidah"—Yogis—by excellence? Thus he asks—with "Ke'tishayena" (Who by excess).

In the chapters beginning with "You grieve for those not to be grieved for" (2.11) up to the end of the Vibhuti Adhyaya (10)—by verses like "Vedas deal with three Gunas..." (2.45), "As much use in a well..." (2.46), "But he who delights in the Self..." (3.17), "He has no purpose in action..." (3.18), "As kindled fire reduces fuel..." (4.37), "There is no purifier like knowledge..." (4.38), "Intellect on That..." (5.17), "Happy within..." (5.24), "Who sees Me everywhere..." (6.30), "Who worships Me situated in all beings..." (6.31), "Among them the Wise..." (7.17), "The unintelligent think Me..." (7.24), "But higher than that..." (8.20), "Unmanifest Imperishable..." (8.21), "Kingly Knowledge..." (9.2), "Faithless men..." (9.3), "Gods do not know My origin..." (10.2), "Who knows Me as unborn..." (10.3)—the worship of the Supreme Self, Brahman, Imperishable—devoid of all specific attributes—has been stated.

And by verses like "Know these to be the womb of all beings..." (7.6), "Nothing higher than Me..." (7.7), "Poet, Ancient..." (8.9), "At the time of departure..." (8.10), "I am the source of all..." (10.8), "Mind on Me..." (10.9)—here and there the worship of the Ishvara conditioned by Sattva, possessing all Yoga-power etc., has been stated.

And in the Vishvarupa Adhyaya (11), the Lordship was displayed for the sake of worship of the Supreme Lord. And having shown that, it was said "Doing My work, intent on Me..." (11.55). Therefore, among these two sides—form of Attributeless and Qualified worship—which indeed is more excellent? Desiring to know this, Arjuna said—"Evam" (Thus). "Evam"—by the manner stated in "Matkarmakrit" (11.55) etc.; "Satatayuktah"—constantly engaged with concentration in the Lord's work etc.; which "Bhaktah" (devotees), being of sole refuge, "Paryupasate"—worship well, meditate on—"Tvam" (You)—the Ishvara displayed here and there possessing all Yoga-power-knowledge-strength, conditioned by Sattva, the Universal Form; "Ye cha" (And who)—having abandoned desire for son, wealth, world, having renounced all actions; the "Aksharam" (Imperishable) stated in chapters starting from the second—"Does not perish" or "Pervades" thus Akshara—Brahman, Non-dual, Supreme Self, devoid of all specific attributes; "Avyaktam"—"Not manifested by senses" thus Unmanifest, not object of instruments; worship well—contemplate as non-different from the Inner Self; among those two, who are "Yogajnah"—knowers of Yoga (Yogis)—"Atishayena" (by excess/superiority)? This is the meaning.

Here some (commentators) describe: "At the end of the previous chapter 'Matkarmakrit' was said; there is doubt regarding the meaning of the word 'Mat' (My)—Did the Lord speak of the Formless All-nature Reality by the word 'Mat'? Or the Formed one? Because usage is seen in both ways before. And both instructions of the Lord must be arranged by the difference of aspirant. There, such being the case, 'Should I, the seeker of liberation, think of the Formless Reality only or the Formed one?'—to determine this, with the desire to know the distinction between Saguna and Nirguna knowledge, Arjuna said—'Evam'. 'Evam' means by the manner stated immediately before in 'Matkarmakrit' etc."—this is to be considered. Because in "Thus constantly united devotees," referring by "Thus" to the immediate manner stated by "Matkarmakrit" etc., it is impossible to say that Arjuna has doubt regarding the meaning of the word "Mat". And it should not be said that "Thus constantly united devotees who worship You the Saguna? And who also thus constantly united worship the Imperishable Unmanifest—among these two who are the best knowers of Yoga? By this meaning, the question 'What is intended by the word Mat by the Lord in Matkarmakrit' is faultless." Because for those who are detached from everything and have renounced all actions (worshippers of Akshara), due to contradiction with his own (Sridhara's?) and other texts, the word "Evam" (Thus - referring to Matkarmakrit/action) cannot be connected with the subsequent meaning (Akshara worshippers). Moreover, due to the presence of the proximate context propounding Saguna, and by the sign "Matkarmakrit" (Doing My work), the decision exists, so doubt itself does not occur; and the answer also is not in accordance with this (supposed) doubt—this is the direction.

Salutations to the One fond of worship. Having shown the superiority of the worship of the Lord over the worship of the Unmanifest, He shows the means to that in this chapter. The worship of That (Unmanifest) also appears as a means to liberation—"Wearing Sri (glory/Lakshmi) they attained immortality..." (Rig Veda 7.4.4.4?)—thus. And "Having known the beginningless, endless, higher than the Great, the Firm, one is released from the mouth of death" (Katha 1.3.15).

And the Unmanifest is higher than the Great. Because the reference to the stated "Beyond the Great is the Unmanifest" (Katha 1.3.11) is reasonable. "Worshipping that Sri named Unmanifest with devotion, the mortal is released from all bonds"—in the Agni-veshya Shakha of Sama Veda.

And Her great glory is spoken of in the Vedas—"The young woman with four braids, well-adorned, ghee-faced, wears knowledge/forms. Two birds, strong, sat on her, where the gods placed their portion" (Rig Veda 8.6.16.3 / 10.114.3?). And "Four-crested young woman... wears knowledge." Starting from "I move with Rudras and Vasus..." (Rig Veda 10.125.1), "I am the Queen, the gatherer of Vasus, the Knower, the first of those worthy of sacrifice. Me, such, the gods distributed in many places, having many stations, making enter into many. By Me he eats food who sees, who breathes, who hears what is said. Not thinking of Me they perish. Hear, O famous one, I tell you the trustworthy. Whom I love, I make him formidable, him a Brahma, him a Rishi, him a Sumedha. I stretch the bow for Rudra to kill the arrow-enemy, the hater of Brahman... I give birth to the father of this on the head, My womb is within the waters in the ocean. Beyond the heaven, beyond this earth, such have I become by greatness" (Rig Veda 10.125)—etc. And "By You enjoyed (favored) one becomes a Rishi, O Devi, by You Brahma became possessed of Sri..." (Mahanarayana 13.2?)—etc.

Such a doubt occurs to someone? Therefore, even knowing, to know the subtle logic, he asks—"Evam" (Thus). By the word "Evam", the seen and heard form, and the manner "Matkarmakrit" (11.55) etc. is referred to.

"Avyaktam" is Prakriti. Because of the usage "Beyond the Great is the Unmanifest" (Katha 1.3.12). And in Bhagavatam (3.26.10): "That which is Triguna, Unmanifest, Eternal, of the nature of Sat and Asat; they call Pradhana, Prakriti, the Non-specific, having specific (effects)." And That is "Akshara" (Imperishable). From the Shruti "Higher than the high Imperishable" (Mundaka 2.1.2). But the Supreme Brahman is not indeed different from the Lord. "Bliss, in the sheath of Bliss at the end, in the Universal Brahman Vasudeva"—in Bhagavatam. And such a Form has been established before.

And worship should be done in that very way. Starting from "Thousand-headed Purusha..." (Rig Veda 10.90.1 / Svetasvatara 3.14), due to the similarity with "Knowing Him thus one becomes immortal here" (Nrisimha Purva Tapaniya 1.6), "There is no other path for going" (Svetasvatara 3.8).

And the 'Sun-colored-ness' etc. should not be accepted as useless figurative usage. And thus in Sama Veda, the Saukarayana Shruti: "Sthanu Prajapatya approached Prajapati the Father and said—What indeed is the Taraka (Saving one) and Tara-vachya (denoted by Om) for the desireless seekers of liberation, sadhus, pure from sins? And how is the meditation of that Apta-ruchi (one whose desire is fulfilled)? And who is the Meditatable Purusha 'Alomapada' (hairless-footed/pure)? He said to him—This Vishnu indeed is Taraka, Alomapada; and I tell the meditation of that Apta-ruchi. He is Infinite-headed, multi-colored, golden; He is to be meditated upon; He is indeed red-sun-colored. Or dark-blue in the heart; He is eight-armed, infinite-virility, infinite-strength, Ancient"—thus. The explanation for formlessness etc. has been stated.

And the difference of Purusha (from Akshara) is perceived in the question etc. In "Worship You... And those who (worship) the Imperishable Unmanifest" etc.

From the seventh [chapter] up to this much text, the denoted meaning of the word "Tat" (That) has been described. Now, intending to conclude the purification of the meaning of 'Tat' and the section on Worship (Upasana-kanda); here, by implication (arthatah), the implied meaning (lakshya-artha) of the word 'Tat' and the characteristics of its knowers are principally demonstrated. But verbally (shabdatah), according to worldly understanding, the worship etc. of the denoted meaning (Vachya - Saguna) of 'Tat' alone is expanded.

There, at the end of the previous chapter, by "Matkarmakrit..." etc., His own worship was stated. There, is the meaning of the word "Mat" (My) the Saguna or the Nirguna Brahman? Since the usage of the word 'Asmad' (I/My) is seen in both contexts before; doubting, he asks—"Evam" (Thus).

By "Evam", he refers to the immediate manner stated by "Matkarmakrit" etc. In this manner, those "Satatayuktah"—constantly collected-minded—devotees, knowers of Saguna, worship "Tvam" (You)? And those who (worship) the "Aksharam"—characterized by 'not gross' etc., Unmanifest, beyond intellect etc.? Among them, who are "Yogavittamah"—the best knowers of Yoga, which ones?—this is the meaning.

Arjuna said—"Evam" (Thus)—by the manner stated in "Matkarmakrit" (Gita 11.55) etc.; "Satatayuktah"—those devotees who, considering You the Lord alone as the Supreme Goal, worship You—endowed with all glories, the ocean of infinite qualities like unlimited unsurpassed beauty, amiability, omniscience, true resolve etc., the Perfect One?

And those who also (worship) the "Aksharam"—the nature of the Inner Self (Pratyagatman), and that indeed as "Avyaktam"—whose nature is unmanifest by instruments like the eye etc.? Of these two, "Ke yogavittamah"—who are the best knowers of Yoga? Who are the quick-goers towards their goal?—this is the meaning.

For in "I become without delay, O Partha, (the savior) of those whose minds are entered into Me" (Gita 12.7) later, it will be implied that 'being the best knower of Yoga' is regarding 'quickness'.

Of the worship of the Attributeless (Nirguna) and the worship of the Qualified (Saguna); which is better?—to determine thus is the effort of the Twelfth (Chapter). ||1||

At the end of the previous chapter, by "Doing My work, intent on Me," the superiority of the one devoted to Bhakti was stated. By "O Kaunteya, declare" (9.31) etc., there his very superiority is described? Similarly, by "Of them the Wise, constantly united, of single devotion, excels" (7.17) etc., and by "By the raft of knowledge alone you shall cross all sin" (4.36) etc., the superiority of the one devoted to Knowledge was stated.

Thus, even with the superiority of both (being heard), due to the desire to know the specific distinction, Arjuna said to the Lord—"Evam" (Thus).

"Evam"—by offering all actions etc., being constantly united, devoted to You; those devotees who "Paryupasate"—meditate on—You, the Universal Form, Omniscient, Omnipotent? And those who (worship) the "Aksharam"—Brahman, Unmanifest, Attributeless; among those two, who are "Yogavid" (Knowers of Yoga) by excess? Meaning, who are superior?

'The superiority etc. of the Bhakti which has been introduced is stated'—to state this connection of the meaning of the twelfth chapter, restating what was said before, he distinguishes by implication the connection of the display of the Universal Form in the context of Bhakti Yoga also—with "Bhaktiyoganishthanam" (Of those devoted to Bhakti Yoga). For only when directly realized is full worship possible? And His revelation in a form suitable for being the object of worship and the fruit is proper; this is the purport.

He states the main point of connection regarding the cause of the presented realization etc.—with "Uktam cha" (And it is said). The cause for revealing Himself is compassion etc. Only then is there the statement of 'True Resolve' for the accomplishment of the task. After the designation of the Means and the Fruit, there is the statement of non-delay etc. of the fruit; stating this connection, he says "Anantaram" (Immediately after).

By this—"The quickness of Bhakti, the statement of means, the self-abidance for the incapable; its modes, and the extreme love of the devotee are spoken of in the Twelfth" (Gitarthasangraha 16)—this summary verse is also explained. The meaning of the last verse of the twelfth chapter, summarized by "Atipriti" etc., is collected in the Bhashya by the particle "Cha" (And). Since it is merely a conclusion of what was commenced, there is no separate mention of it.

In this chapter, only the gradation is stated by words like "Yogavittama" (Best knower of Yoga), "Yuktatama" (Most united) etc. found in the question and answer. And why should that (gradation) not be based on the gradation of the fruit caused by the excellence of the object of worship?—to this he says "Bhagavad-upasanasya" (Of the worship of the Lord). A question again regarding a point already agreed upon is not proper; this is the purport.

To manifest the connection with the immediately preceding sentence, due to attachment and propriety, he states what is restated by the word "Evam" (Thus)—with "In the manner stated by 'Matkarmakrit' etc."

The word "Satatayukta" (Constantly united) here refers to the aspiration for constant union; with this intention he says "Considering You the Lord alone as the Supreme Goal." "Matparamah" (Intent on Me - 11.55)—this was indeed stated in the previous verse. To indicate the form suitable for easy grasping, by "Sakala" (All) etc., it is shown that the indication "Tvam" (You) refers to the distinctness of glory etc. perceived by the previous instruction and the divine eye.

Or else, this is the statement intended by the prefix (Pari) in "Paryupasate" (Worship perfectly/fully). He says that—"Paripurnam" (Perfect/Full).

Since the word "Akshara" is used for Prakriti and Ishvara, to exclude that here, he says "Pratyagatmasvarupam" (The nature of the Inner Self). To reject the word "Avyakta" referring to a specific insentient entity mentioned along with the word "Akshara", he says "Tadeva cha avyaktam" (And that very thing is Unmanifest).

Due to the absence of the three relative pronouns (Yat/Ye), and due to the clarity of adjective and noun in the subsequent text, referring to three objects of worship here is inappropriate; this is the purport. "The twenty-fifth is the Unmanifest, the twenty-sixth is the Supreme Person; knowing this, the ascetics of peaceful intellect are liberated"—even in this statement of Yama Smriti, the word "Avyakta" is indeed posterior (inferior/distinct) to Purushottama.

Here he shows the superiority intended by the word "Yogavittama"—with "Ke svasadhyam" (Who... towards their goal). Let the question not be about the superiority etc. of the object of worship; what is the proof that it is about the stated meaning (speed of attainment)?—to this he says "Bhavami" (I become - 12.7). This meaning is established by elimination solely due to the inexplicability of the question otherwise; but in the answer sentence, it is clear. And by "The trouble is greater for them" (12.5), the excellence (of the devotee) over the one established in the Imperishable is stated; this is the purport.

यद्यपि भगवद्गीता के दार्शनिक प्रवचन संवाद की शैली में लिखे गये हैं? तथापि उनमें विचारों के क्रमिक विकास की कभी भी उपेक्षा नहीं की गई है। उसमें न केवल एक अध्याय के अन्तर्गत विचारों में संगति है? वरन् एक अध्याय से अन्य अघ्यायों के मध्य भी यही संगति देखने को मिलती है। पूर्व अध्याय की समाप्ति भगवान् के इस आश्वासन के साथ हुई थी कि कोई भी साधक भक्त अनन्यभक्ति के द्वारा ईश्वर के विराट् वैभव का स्वयं में साक्षात् अनुभव कर सकता है। इस चुनौती भरे वाक्य ने क्षत्रिय राजपुत्र अर्जुन की महत्त्वाकांक्षा को जगा दिया। जगत् के एक व्यावहारिक पुरुष के रूप में वह जानना चाहता है कि वह परमात्मा के कौन से रूप की उपासना करे।यहाँ प्रश्न बड़ी बुद्धिमत्तापूर्वक रखा गया है। यह सुविदित तथ्य है कि जगत् में दो प्रकार के साधक होते हैं? जो वस्तुत एक ही साध्य को प्राप्त करने के लिए साधनारत होते हैं। कोई साधक परमात्मा के सगुण? साकार व्यक्त रूप की आराधनाउपासना करते हैं? जबकि अन्य साधक निर्गुण? निराकार अव्यक्त का ध्यान करते हैं। दोनों ही निष्ठावान् हैं और अपनेअपने मार्ग पर प्रगति की ओर अग्रसर होते हैं। परन्तु? प्रश्न यह है कि इन दोनों में कौन उत्तम योगवित् या योगनिष्ठ है।दर्शनशास्त्र में इन्द्रियगोचर वस्तु को व्यक्त कहते हैं तथा जो वस्तु प्रमाण गोचर नहीं होती? उसे अव्यक्त कहा जाता है। विद्यार्थी दशा में अर्जुन को यह बताया गया था कि परमात्मा अव्यक्त और सर्वव्यापी है। परन्तु? पूर्व अध्याय में ही उसने ईश्वरी विराट रूप का साक्षात् दर्शन किया था। वह उसका व्यक्तिगत अनुभव था। स्वाभाविक ही है कि आध्यात्मिक विकास के लिए मार्गदर्शन का इच्छुक अर्जुन एक उचित प्रश्न पूछता है कि सगुण और निर्गुण के इन दो उपासकों में कौन साधक श्रेष्ठ है सगुण और निर्गुण में श्रेष्ठता का प्रश्न आज भी विवाद का विषय बना हुआ है। क्या मूर्तिपूजा के द्वारा ईश्वर का ध्यान और साक्षात्कार किया जा सकता है क्या कोई भी प्रतीक परमात्मा का सूचक हो सकता है क्या एक तरंग समुद्र का प्रतीक या प्रतिनिधि बन सकती है प्रथम? भगवान् श्रीकृष्ण सगुणोपासना का वर्णन करते हुए कहते हैं

Thus/So.

By the method stated, those who are worshipers of Brahman with Ishvara (Saguna Brahman) and those who worship the Self alone, for the explanation of the distinction between them, the question is posed.

He states the meaning propounded in this chapter—with "Avyakta" (Unmanifest) etc. "Avyakta" is Sri (Lakshmi)? Her means—the means of worshipping the Lord. And the demonstration of Her means is for the support of the superiority of the worship of the Lord; therefore there is unity of purpose? And inclusion in the Hexad (chapters 7-12). By the demonstration of the connection of Arjuna's question, the connection characterized by sequence (anantarya) is also known.

(Objection) "Now, if the worship of the Unmanifest is also established as a means to liberation like the worship of the Lord? Then there might be a doubt regarding the superiority of its practitioner. Whence is that (proof)? And thus, how is this question of Arjuna rooted in doubt? For a question for determining (the better of) practitioners of means to different fruits is not logical? But (it is logical) only for determining the Goal; and it is not so in the context, because it is refuted by 'As much use...' (2.46) etc."—to this he says "Tad-upasanam api" (Her worship also).

"Towards Sri 'Vasana'" (Wearing/Covering)—staying covering Her; meaning worshipping. "Tesham samitha"—their desires become true. "Mitadrau"—in the ocean, the Ocean of Milk. Since the word 'Sri' applies elsewhere also, he recites the Shruti regarding the Unmanifest only—"Anadi" (Beginningless) etc. "Nichayya"—worshipping or seeing/knowing. "Even here 'Avyakta' is not heard"—to this he says "Avyaktam cha" (And Unmanifest). 'Cha' is for emphasis/restriction.

"How is this? Since that (adjective) is possible for the Supreme Self also?"—to this he says "Mahatah" (Than the Great). For here the reference "That higher than the Great" is seen? And that belongs to what has been stated? And the Unmanifest alone is stated as higher than the Great in "Beyond the Great is the Unmanifest" (Katha 1.3.11); therefore here too, in grasping 'Unmanifest', the reference "That" to the stated "Beyond the Great is the Unmanifest" becomes reasonable. Otherwise, there is the contingency of referring to what is not stated. But the Supreme Self is not stated as 'higher than the Great', but only as "Beyond the Unmanifest is the Purusha" (Katha 1.3.11); this is the meaning.

He cites a clear Shruti here collecting the meaning of both Shrutis—"Upasya" (Having worshipped).

(Objection) "Now, even though appearing so, the instrumentality of Unmanifest-worship for liberation is only figurative (upacharita), by the logic stated in 'But finite is their fruit' (7.23); therefore this is not a cause for doubt"—to this he says "Mahat cha" (And Great). It is proper to imagine figurative nature in the liberation-means-ness of the worship of Brahma etc.; because of impossibility due to their possessing birth and death etc. But for Sri, since She is stated in the Veda as possessing great glory, due to absence of impossibility; the instrumentality of Her worship for liberation is real indeed; this is the meaning.

"Supesha"—of beautiful form; "Ghritapratika"—of shining limbs; "Vayunani"—knowledges; "Vaste"—covers/wears; meaning adorned with knowledge. "Suparna"—well (possessing) supreme bliss? "Vrishana"—two servants? The Lord Himself in two forms. "Yatra"—in which subject. Here eternal youth, nature of knowledge, and being worshipable by all gods is perceived. Similarly later. Surrounded by Rudra etc.; "Rashtri"—Queen; "Yajniyanam"—of those worthy of sacrifice; "Vasunam"—of objects or gods; "Sangamani"—uniter. "Prathama" (First); "Chikitushi"—having residence everywhere from beginningless time. "Purutra"—in many places; "Vyadadhuh"—did (placed), established for worship. "Bhuristhatram"—existing in many places by Herself. "Bhurya-veshayantim"—making gods enter in many places. "He who eats food eats by Me alone" etc. Those who are "Amantavah"—ignorant/innocent (niraparadha)—they "Upakshiyanti"—dwell near Me. "Shrudhi"—hear. "Shruta"—famous one. "Shraddhivam"—trustworthy. Whom I desire to make "Ugra"—Rudra—him I make Ugra etc. "Sumedham"—wise. In "Rudraya" etc. the Dative is in the sense of Accusative. "Brahmadvishe"—hater of all beings like Brahmanas etc. at the time of dissolution. Or "Sharave"—arrow (destroyer) for the haters of Brahman; "Hantava u"—to kill indeed. "Asya"—of this world; "Pitaram"—Hiranyagarbha; "Murdhani"—in the highest place. "Yonih"—cause. In "Diva" etc. the Instrumental is in the sense of Ablative. "Ena"—of this (earth); "Mahina"—by greatness; "I have become this much"—is said by etc.

"Let it be so; what of that? For Arjuna who worships the Lord alone without doubt, how is this doubt due to which he asks thus?"—to this he says "Iti" (Thus). Since thus the instrumentality for liberation appears even for Unmanifest-worship without figurative usage, just like for Lord-worship. Therefore, among those attaining the same fruit by two paths, "Who are superior?"—due to the absence of proof establishing or contradicting, doubt and suspicion happen to someone who does not know the truth? Therefore, desiring to grace him (or being graced by Him?), Arjuna asks even while knowing that Lord-worshippers alone are superior; this is the meaning. Or, even knowing, to know the logic unknown to him there, he asks by feigning doubt—he says "Sukshma" (Subtle).

With the idea that the word "Evam" (Thus) connects in both places as "Worship You who are such in this manner"—he says "Evam". Brahman whose form is seen and heard is 'Tatha' (Such).

To refute the misinterpretation of the words 'Avyakta' and 'Akshara', he first states the meaning—"Avyakta" etc. "Prakriti"—Sentient (Chetana); "Trigunam"—because of presiding over the three Gunas. "Sadasadatmakam"—because of presiding over cause and effect. "Avishesham"—non-effect; therefore they call it "Pradhana"; "Visheshavat"—having effects. Therefore they call it "Prakriti"; that principle named Prakriti. "Paratah parah"—most excellent. Here "Avyakta" denotes the Substantive (Visheshya). "Akshara" denotes the Adjective (Visheshana), because of statements like "Of those whose mind is attached to the Unmanifest," "For the goal of the Unmanifest" (12.5) etc. Therefore the explanation is in reverse order. And the taking of the adjective is for the possibility of the question by demonstrating distinction from other deities. This very thing has been expanded by the Bhashyakara with "Mahat cha" etc.

But others explain: "Those who worship You the Lord Vasudeva? And those who (worship) the Imperishable Unmanifest Supreme Brahman; of them who are the best knowers of Yoga?"—that is false, he says "Param tu" (But the Supreme). The connection of "Anandam" etc. should be seen with the preceding and succeeding. And thus (in their view) it would be said "Those who worship You... and those who (worship) You." And thus there is the contingency of it being a madman's prattle; this is the purport.

(Objection) "Now, the Lord has a form with hands, feet etc.? But the Supreme Brahman has no such form. From Shrutis like 'Soundless, touchless, formless' (Katha 3.15) etc. Therefore how is this (your view correct)?"—to this he says "Rupam cha" (And form). Even of the Brahman accepted by the opponent—is the remainder.

"Let the Lord Himself be the Supreme Brahman? But the meaning of the question is 'Those who worship You thus with form, and those who (worship) the Unmanifest Formless—of them who are best knowers of Yoga?'"—to this he says "Upasanam cha" (And worship). "Tathaiva"—as having form only. This would be the meaning of the question if the worship of the Lord were to be done by (both) having-form and having-no-form; but this is not so? But because for the other (formless), due to being false worship, it is a cause of disaster—only as having form (is worship valid); this is the purport.

"Whence is this?"—to this he says "Sahasra" (Thousand). By "Arabhya" (Starting), "The Brahmana was His mouth" (Rig Veda 10.90.12) etc., and "Sun-colored beyond darkness" (Vaj. Sam. 31.18) etc. are grasped. By the word "Abhyasa" (Repetition), the restriction of its fruit is implied. The Shruti calls worship with form the means to liberation—is the remainder.

(Objection) "Now, the form like sun-colored-ness etc. spoken of here is only figurative due to similarity of 'being without darkness' etc.?"—to this he says "Aditya". "Vritha" (Vainly)—is figurative usage without a contradictions (badhaka). Some consider "Thousand-headed" etc. as referring to Hiranyagarbha; therefore rejecting that, to accept his own view as referring to Ishvara, "Aditya" etc. is said.

And he states a Shruti here which is unfit for figurative usage—"Tatha cha" (And thus). "Sthanuh"—Rudra; "Prajapatyah"—son of Prajapati. "Sadhubhih"—by aspirants; "Tarakam"—of Samsara. "Tarah"—Omkara; "Aptarucheh"—of one with pervading splendor. "Loma"—means hair. "Lomapada"—Dvandva compound. He whose parts like feet ending in hair do not exist, he is Alomapada? To that Sthanu, Prajapati said. "Suvarnah"—of golden color. Here, "Who is the object of meditation for seekers of liberation" is the first question. "What is the saving object (Taraka) denoted by Tara (Om)" is the second. "How should be His meditation? As having form or as formless? Not the first? For He is called Alomapada (hairless/formless?). Not the second? Because of not ascending to the intellect"—is the third? There, there is no difference in meaning between the first and second. Intending that the Saver (Taraka) alone is the object of meditation for the seeker of liberation, he gives one answer for both—"The Saver asked by you as the object of meditation for the seeker of liberation, this is Vishnu." "Although He is called Alomapada, still I tell His meditation as having form only"—regarding the third. "If Brahman is indeed having form, and His meditation is to be done in that way only; then what is the fate of 'Soundless, touchless, formless, undecaying' (Katha 3.15) etc.?"—to this he says "Arupatvadestu" (But regarding formlessness etc.). They are of the nature of 'absence of worldly form etc.' By this the intention of 'Alomapada' is also stated.

For this reason also the meaning of the question stated by the opponent is not correct—he says "Purusha" (Person). For in such an explanation, it would be said that the meditation on the same object of meditation is twofold. But here two Purushas (Beings) who are objects of meditation are perceived. Therefore it is not so; this is the meaning. "Even if the question is somehow interpreted as regarding one object of meditation, the answer has no scope"—with this intention 'Adi' (etc.) is used. Moreover, "By worship with form, having purified the mind, he worships the Formless"—thus the opponent's doctrine is that there are two objects of meditation sequentially for the same person? But here, a difference of the worshipping person is perceived; for that reason also there is no other meaning—he says "Purusha". And the refutation of the misinterpretation of the answer is established by the explanation stated in the 'Tatparya-nirnaya' (Decision of Purport).

In the chapters starting from "You grieve for those not to be grieved for" (2.11) up to the end of the Vibhuti Adhyaya (10), the contemplation of the Unconditioned Brahman as the Object of Knowledge has been stated—thus he recounts the past content with "Dvitiya" (Second) etc. In those respective past chapters, the propounding of the Conditioned Brahman also as the Object of Meditation has been done—he says this with "Sarva" (All) etc. "Yoga" of the entire universe—phenomenon named birth, sustenance, dissolution, entry, and control; "Aishvarya" there—capacity; possessed of that, and distinguished by power of knowledge free from obstacles regarding all knowables, the meditation on the Lord conditioned by Sattva etc.; creating occasion here and there, was stated for the grace of the dull and middling aspirants; this is the meaning. He restates the content of the Eleventh—with "Vishvarupa" (Universal Form) etc. He restates the Lord's instruction at the end of the chapter—with "Tachcha" (And that).

(He refers to the meaning stated by the immediately preceding past verse—with "Matkarmakrit".)

To regulate the means endowed with gradation according to qualification, introducing another chapter, he raises a question at the beginning—with "Atah" (Therefore).

Because conditioned meditation and unconditioned knowledge have been stated; this is the meaning.

Having stated the meaning of the word "Evam" (Thus), restating it, he divides the part "Satatayuktah" (Constantly united)—with "Evam". Restating "Ye bhaktah" (Those devotees), he explains—with "Ananya" (Exclusive) etc. Having mentioned the dull and middling aspirants as taking refuge in the Saguna (Qualified), he indicates the best aspirants established in the Nirguna (Unqualified)—with "Ye cha" (And those who). "As qualified"—distinguished by the adjectives to be mentioned like Indefinable, All-pervading, Unthinkable, Immutable etc.; this is the meaning. "Does not perish (Ksharati) or pervade (Ashnute)?"—thus Akshara (Imperishable). He explains "Avyakta" (Unmanifest)—with "Nirasta" (Refuted/Cast away) etc. He illuminates the state of being beyond senses through negative concomitance—with "Yaddhi" (For what) etc. He clarifies what was said as "As qualified"—with "Shishtaishcha" (And by the remaining) etc. He indicates the connection of the verb in the first half—with "Tat" (That). All these indeed attain "Yoga"—Samadhi—thus "Yogavidah" (Knowers of Yoga). But who among these are "Yogavidah"—Yogis—by excellence? Thus he asks—with "Ke'tishayena" (Who by excess).

In the chapters beginning with "You grieve for those not to be grieved for" (2.11) up to the end of the Vibhuti Adhyaya (10)—by verses like "Vedas deal with three Gunas..." (2.45), "As much use in a well..." (2.46), "But he who delights in the Self..." (3.17), "He has no purpose in action..." (3.18), "As kindled fire reduces fuel..." (4.37), "There is no purifier like knowledge..." (4.38), "Intellect on That..." (5.17), "Happy within..." (5.24), "Who sees Me everywhere..." (6.30), "Who worships Me situated in all beings..." (6.31), "Among them the Wise..." (7.17), "The unintelligent think Me..." (7.24), "But higher than that..." (8.20), "Unmanifest Imperishable..." (8.21), "Kingly Knowledge..." (9.2), "Faithless men..." (9.3), "Gods do not know My origin..." (10.2), "Who knows Me as unborn..." (10.3)—the worship of the Supreme Self, Brahman, Imperishable—devoid of all specific attributes—has been stated. And by verses like "Know these to be the womb of all beings..." (7.6), "Nothing higher than Me..." (7.7), "Poet, Ancient..." (8.9), "At the time of departure..." (8.10), "I am the source of all..." (10.8), "Mind on Me..." (10.9)—here and there the worship of the Ishvara conditioned by Sattva, possessing all Yoga-power etc., has been stated. And in the Vishvarupa Adhyaya (11), the Lordship was displayed for the sake of worship of the Supreme Lord. And having shown that, it was said "Doing My work, intent on Me..." (11.55).

Therefore, among these two sides—form of Attributeless and Qualified worship—which indeed is more excellent? Desiring to know this, Arjuna said—"Evam" (Thus).

"Evam"—by the manner stated in "Matkarmakrit" (11.55) etc.; "Satatayuktah"—constantly engaged with concentration in the Lord's work etc.; which "Bhaktah" (devotees), being of sole refuge, "Paryupasate"—worship well, meditate on—"Tvam" (You)—the Ishvara displayed here and there possessing all Yoga-power-knowledge-strength, conditioned by Sattva, the Universal Form; "Ye cha" (And who)—having abandoned desire for son, wealth, world, having renounced all actions; the "Aksharam" (Imperishable) stated in chapters starting from the second—"Does not perish" or "Pervades" thus Akshara—Brahman, Non-dual, Supreme Self, devoid of all specific attributes; "Avyaktam"—"Not manifested by senses" thus Unmanifest, not object of instruments; worship well—contemplate as non-different from the Inner Self; among those two, who are "Yogajnah"—knowers of Yoga (Yogis)—"Atishayena" (by excess/superiority)? This is the meaning. Here some (commentators) describe: "At the end of the previous chapter 'Matkarmakrit' was said; there is doubt regarding the meaning of the word 'Mat' (My)—Did the Lord speak of the Formless All-nature Reality by the word 'Mat'? Or the Formed one? Because usage is seen in both ways before. And both instructions of the Lord must be arranged by the difference of aspirant. There, such being the case, 'Should I, the seeker of liberation, think of the Formless Reality only or the Formed one?'—to determine this, with the desire to know the distinction between Saguna and Nirguna knowledge, Arjuna said—'Evam'. 'Evam' means by the manner stated immediately before in 'Matkarmakrit' etc."—this is to be considered. Because in "Thus constantly united devotees," referring by "Thus" to the immediate manner stated by "Matkarmakrit" etc., it is impossible to say that Arjuna has doubt regarding the meaning of the word "Mat". And it should not be said that "Thus constantly united devotees who worship You the Saguna? And who also thus constantly united worship the Imperishable Unmanifest—among these two who are the best knowers of Yoga? By this meaning, the question 'What is intended by the word Mat by the Lord in Matkarmakrit' is faultless." Because for those who are detached from everything and have renounced all actions (worshippers of Akshara), due to contradiction with his own (Sridhara's?) and other texts, the word "Evam" (Thus - referring to Matkarmakrit/action) cannot be connected with the subsequent meaning (Akshara worshippers). Moreover, due to the presence of the proximate context propounding Saguna, and by the sign "Matkarmakrit" (Doing My work), the decision exists, so doubt itself does not occur; and the answer also is not in accordance with this (supposed) doubt—this is the direction.

Regarding the devotees of the Supreme Person and those intent on the Imperishable (Akshara); for the sake of (knowing) the gradation of their nature, Arjuna indeed spoke to Sri Krishna. ||1|| At the end of the previous chapter, by "Matkarmakrit" (11.55), the attainment of Himself for the devotees solely devoted to His worship was stated.

And before, in the Eighth Chapter, starting from "Which Imperishable the knowers of Veda speak of" (8.11) up to "He goes to the supreme goal" (8.13), the supreme goal of the worshippers of Akshara was stated. Desirous of knowing the gradation between these two, Arjuna submits to the Lord—"Evam" (Thus). "Evam"—by the previously stated manner, through the abandonment of all attachments, the exclusive devotees, who "Paryupasate"—worship well, meditate on—"Tvam" (You)—the manifest Bliss-form;

(and those who worship the Akshara); among those two, who are "Yogavittamah"—knowers of union with You by excess?

Meaning superior. "Please order (tell) them (to me)"—this is the purport.

By "Evam" (Thus), he refers to the meaning stated by the immediately preceding past verse (11.55) "Matkarmakrit" etc.

"Thus constantly united"—meaning engaged with concentration in the stated matter like the Lord's work etc. uninterruptedly. Those devotees who, having sole refuge, "Paryupasate"—meditate on—"Tvam" (You)—the Universal Form as shown.

And those others also who, having abandoned all desires, having renounced all actions, (worship) the "Brahman Akshara" (Imperishable) as qualified—due to all adjuncts being refuted, it is "Avyakta" (Unmanifest)—not an object of instruments (senses). For that which is an object of instruments is called 'Vyakta' (Manifest); because the root 'Anj' has that as object (to manifest). But this 'Akshara' is opposite to that. And distinguished by the remaining adjectives being spoken of. Those who worship That also. Among those two, "Ke yogavittamah"—who are the knowers of Yoga by excess? This is the meaning. ||Sri Bhagavan Said|| Those who are worshippers of Akshara, right-seers, free from desires; let them stand (aside) for now; what is to be said regarding them, we shall say later. But those others—

एवम् thus? सततयुक्ताः ever steadfast? ये who? भक्ताः devotees? त्वाम् Thee? पर्युपासते worship? ये who? च and? अपि also? अक्षरम् the imperishable? अव्यक्तम् the unmanifested? तेषाम् of them? के who? योगवित्तमाः better versed in Yoga.Commentary The twelfth discourse goes to prove that Bhakti Yoga or the Yoga of devotion is much easier than Jnana Yoga or the Yoga of knowledge. In Bhakti Yoga the devotee establishes a near and dear relationship with the Lord. He cultivates slowly and one of the five Bhavas (attitudes) according to his temperament? taste and capacity. The five attitudes are the Santa Bhava (the attitutde of peaceful adoration) Dasya Bhava (the attitude of servant towards the master) Sakhya Bhava (the attitude of a friend) Vatsalya Bhava (the attitude of a parent to the child) and Madhurya Bhava (the attitutde of the lover towards the beloved). The devotee adopts these attitudes towards the Lord. The last (Madhurya Bhava) is the culmination of devotion. It is merging or absorption in the Lord.The devotee adores the Lord. He constantly remembers Him (Smarana). He sings His Name (Kirtana). He speaks of His glories. He repeats His Name. He chants His Mantra (Japa). He prays and prostrates himself. He hears His Lilas (divine plays). He does total? ungrudging and unconditional selfsurrender? obtains His grace? hols communion wih? and eventually gets absorbed in Him.The devotee begins by worshipping the idols or the symbols of God. Then he performs internal worship of the Form. Ultimately he is led to the supreme worship of the allpervading Brahman (Para Puja).Thus As declared in the last verse of the previous chapter.Avyaktam The unmanifested? i.e.? incomprehensible to the senses? transcending all limiting adjuncts. The unmanifested Brahman is beyond all limitations. That which is visible to the senses is called Vyakta or manifest.The hearts of the devotees are wholly fixed on Thee. They worship Thee with all their heart and soul.There are others who worship the unmanifested Brahman which is beyond time? space and causation? which is attributeless? which is eternal and indefinable? which is beyond the reach of speech and mind. These are the wise sages.Of these two? the devotees and the men of knowledge -- who are the better knowers of Yoga (Cf.XI.55)

The subject-matter stated in the immediately preceding verse, '৷৷.he who works for Me,' etc. is referred to by the word evam (thus).
Ye bhaktah, those devotees who, seeking no other refuge; evam, thus; satata-yuktah, being ever-devoted, i.e., remaining unceasingly engaged in the works of the Lord, etc., intent on the aforesaid purpose; paryupasate, meditate; tvam, on You, in the Cosmic form as revealed earlier; ye ca api, and those others, again, who have renounced all desires, who have given up all actions; who meditate on Brahman as described (below), aksaram, on the Immutable; avyaktam, on the Unmanifested, which is so on account of being bereft of all limiting adjuncts, (and) which is beyond the comprehension of the organs-in the world, whatever comes within the range of the organs is said to be manifest, for the root anj conveys that sense; but this Immutable is the opposite of that and is endowed with alifications that are spoken of by the great ones; those again, who meditate on that-; tesam, of them, among the two (groups); ke, who; are the yoga-vit-tamah, best experiencers of yoga, i.e., who are those that are surpassingly versed in yoga?
But leave alone those who meditate on the Immutable, who are fully enlightened and are free from desires. Whatever has to be said with regard to them, we shall say later on. As for those others-

Arjuna said These are two types of spiritual aspirants who are contrasted thus: (1) On the one hand there are those devotees who adore You 'thus'; namely, in the way taught in such text as 'Whosoever works for Me' (11.55), and who are desirous of being ever 'integrated' with You, namely, considering You as the supreme end. They adore You in utter devotion - You, the ocean of boundless attributes of limitless excellence like grace, affability, omniscience, true resolve etc., and endowed with all glory. (2) On the other hand there are those who meditate on the 'Imperishable', (Aksara) namely, the individual self in Its true nature, which is the same as the 'Unmanifest' (Avyakta), namely that whose nature cannot be grasped by organs such as the eye etc. The question posed is: Which of these two classes of devotees have greater knowledge of Yoga? Who would reach their respective goals sooner? Such is the meaning of the question. Sri Krsna clearly states later on, 'O Arjuna, I become before long their redeemer from the fatal sea of recurring births and deaths' (12.7), with reference to the speed with which the latter kind of devotees reach Him.