Bg 12.1
arjuna uvāca
evaṁ satata-yuktā ye bhaktās tvāṁ paryupāsate
ye cāpy akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāḥ
Bg 12.2
śrī-bhagavān uvāca
mayy āveśya mano ye māṁ nitya-yuktā upāsate
śraddhayā parayopetās te me yukta-tamā matāḥ
Translation
1. Arjuna said: Those devotees who, ever steadfast, thus worship you, and also those who worship the imperishable, the unmanifested --- which of them are better versed in YOGA?
The Blessed Lord said: 2. Those who, fixing their mind on Me, worship Me, ever steadfast and endowed with supreme faith, these, in my opinion, are the best in YOGA.
Commentary
The philosophical discourses contained in the Divine Song, though written in a conversational style, never overlook the systematic development of its thoughts, not only within the chapter but also from chapter to chapter. The last chapter ended with an assurance from the Lord that any seeker can realise the glory of the Cosmic-Form, if only he can entertain an unwavering devotion. As a prince of royal blood, Arjuna must have felt tickled by this great challenge thrown at him. As a practical man of the world, he enquires here as to the form on which he should meditate.
The question is very intelligently put. It is quite well-known that in the world there are two types of seekers, seeking one and the same goal. Some meditate upon the manifested-form of the Infinite and others contemplate upon the unmanifested-Supreme. Both of them are sincere; both progress onwards. But the question is as to which, out of these two types of seekers, is better versed in Yoga?
In philosophy, the unmanifest (avyakta) is that which is not directly perceptible to the sense organs (indriya-agocaram). The objects that can be brought within the perceptible powers of our sense organs are called the manifested (vyakta). Arjuna was taught in his early studies of the Vedas that the Supreme was unmanifest and all-pervading. But he had, in the previous chapter, a personal experience of the Divine Cosmic-Form. Naturally, the determined prince, seeking to understand the right Path of spiritual evolution, asks here a pertinent question as to who is the better seeker --- is it the one who devotes himself in love to the Lord-manifest, or he who, with complete detachment from all external stimuli, meditates with ease and poise upon the unmanifested-Infinite?
The question expresses the great controversy that exists even today in the world. Can the Lord be meditated upon and realised ultimately through idol worship? Can any symbol represent HIM? Can a wave represent the ocean?
EXPLAINING THE PATH OF MEDITATION ON A FORM REPRESENTATIVE OF THE DIVINE, KRISHNA THE INFINITE, STARTS HIS DISCOURSE.
In this very opening stanza, Krishna points out three conditions that are absolutely necessary in order that devotion unto the Lord may yield its promised dividend. Generally, there is a feeling that the 'Path-of-Devotion' is very easy. It is equally true to say that no chosen 'Path' is difficult for the seeker who has chosen it. 'Paths' are different only because of the vehicles employed; in a boat we can never travel through the grand-trunk road, nor can we sail over the waves in a plane, nor on a cycle dash at 60-miles an hour! There are limitations to each vehicle. But progress is assured to the intelligent and the careful even with any such vehicle. Similarly, for self-development, each type of seeker, according to the vehicle available, chooses either the 'Path-of-Devotion' or the 'Path-of-Action' or the 'Path-of-Knowledge.' To each one of them, his 'Path' is the easiest.
FIXING THEIR THOUGHTS ON ME --- Thought is the content of our subtle body. Both the mind and intellect are nothing but thoughts. It is not sufficient if they leisurely wander around the concept of the Lord, but they have actually to penetrate, delve into, merge, and ultimately dissolve themselves to become the very ideal perfection which the Lord represents. The word that is being used here in the stanza (Aveshya) indicates not merely a "THOUGHT CONTACT" but an actual "THOUGHT PENETRATION." In fact, human thought takes the form of, gathers the fragrance of, and even puts on the glow of the qualities in the objects of its contemplation. Thus, when a devotee's thoughts gush forward in sincerity, in a newly found urge of irrepressible love towards the Lord, the devotee, as a personality, ends for the time being, and himself acquires the glow and beauty of the Lord-of-his-heart.
EVER SELF-CONTROLLED, WORSHIP ME --- The second condition necessary for a devotee to accomplish his evolution through the 'Path-of-Devotion' is that he must have sufficient balance in himself to exercise regular self-control while worshipping the Lord. The mind, by its very nature, will always try to run wild from its objects of contemplation, and the art of keeping the thoughts balanced at its point-of-concentration is called self-control. The Sanskrit term Upasana though it can be translated as 'worship', should not be misunderstood by the superficial suggestion that automatically comes to us when we hear the word 'worship.' True Upasana is an inward act of attunement with the Higher Principle so as to get ourselves completely merged with It.
WITH SUPREME FAITH --- Faith is generally understood as "blind belief"... blind belief is not Shraddha. Shraddha is "MY BELIEF IN SOMETHING I DO NOT KNOW, SO THAT I MAY COME TO KNOW WHAT I BELIEVE IN." Without this faculty developed in him, a devotee may not succeed sufficiently in bringing about a self-divinisation in himself even after years of practice.
Thus, three main conditions are enumerated in this stanza as essential and unavoidable for one to become a true devotee, viz., (1) Perfect faith, (2) Ever steadfast in worship and (3) One's mind totally merged with the concept of the Lord. If these are accomplished in anyone, he is considered as the most steadfast devotee by the Lord.
Sources: vedabase.com; The Holy Geeta
arjuna uvāca
evaṁ satata-yuktā ye bhaktās tvāṁ paryupāsate
ye cāpy akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāḥ
Bg 12.2
śrī-bhagavān uvāca
mayy āveśya mano ye māṁ nitya-yuktā upāsate
śraddhayā parayopetās te me yukta-tamā matāḥ
Translation
1. Arjuna said: Those devotees who, ever steadfast, thus worship you, and also those who worship the imperishable, the unmanifested --- which of them are better versed in YOGA?
The Blessed Lord said: 2. Those who, fixing their mind on Me, worship Me, ever steadfast and endowed with supreme faith, these, in my opinion, are the best in YOGA.
Commentary
The philosophical discourses contained in the Divine Song, though written in a conversational style, never overlook the systematic development of its thoughts, not only within the chapter but also from chapter to chapter. The last chapter ended with an assurance from the Lord that any seeker can realise the glory of the Cosmic-Form, if only he can entertain an unwavering devotion. As a prince of royal blood, Arjuna must have felt tickled by this great challenge thrown at him. As a practical man of the world, he enquires here as to the form on which he should meditate.
The question is very intelligently put. It is quite well-known that in the world there are two types of seekers, seeking one and the same goal. Some meditate upon the manifested-form of the Infinite and others contemplate upon the unmanifested-Supreme. Both of them are sincere; both progress onwards. But the question is as to which, out of these two types of seekers, is better versed in Yoga?
In philosophy, the unmanifest (avyakta) is that which is not directly perceptible to the sense organs (indriya-agocaram). The objects that can be brought within the perceptible powers of our sense organs are called the manifested (vyakta). Arjuna was taught in his early studies of the Vedas that the Supreme was unmanifest and all-pervading. But he had, in the previous chapter, a personal experience of the Divine Cosmic-Form. Naturally, the determined prince, seeking to understand the right Path of spiritual evolution, asks here a pertinent question as to who is the better seeker --- is it the one who devotes himself in love to the Lord-manifest, or he who, with complete detachment from all external stimuli, meditates with ease and poise upon the unmanifested-Infinite?
The question expresses the great controversy that exists even today in the world. Can the Lord be meditated upon and realised ultimately through idol worship? Can any symbol represent HIM? Can a wave represent the ocean?
EXPLAINING THE PATH OF MEDITATION ON A FORM REPRESENTATIVE OF THE DIVINE, KRISHNA THE INFINITE, STARTS HIS DISCOURSE.
In this very opening stanza, Krishna points out three conditions that are absolutely necessary in order that devotion unto the Lord may yield its promised dividend. Generally, there is a feeling that the 'Path-of-Devotion' is very easy. It is equally true to say that no chosen 'Path' is difficult for the seeker who has chosen it. 'Paths' are different only because of the vehicles employed; in a boat we can never travel through the grand-trunk road, nor can we sail over the waves in a plane, nor on a cycle dash at 60-miles an hour! There are limitations to each vehicle. But progress is assured to the intelligent and the careful even with any such vehicle. Similarly, for self-development, each type of seeker, according to the vehicle available, chooses either the 'Path-of-Devotion' or the 'Path-of-Action' or the 'Path-of-Knowledge.' To each one of them, his 'Path' is the easiest.
FIXING THEIR THOUGHTS ON ME --- Thought is the content of our subtle body. Both the mind and intellect are nothing but thoughts. It is not sufficient if they leisurely wander around the concept of the Lord, but they have actually to penetrate, delve into, merge, and ultimately dissolve themselves to become the very ideal perfection which the Lord represents. The word that is being used here in the stanza (Aveshya) indicates not merely a "THOUGHT CONTACT" but an actual "THOUGHT PENETRATION." In fact, human thought takes the form of, gathers the fragrance of, and even puts on the glow of the qualities in the objects of its contemplation. Thus, when a devotee's thoughts gush forward in sincerity, in a newly found urge of irrepressible love towards the Lord, the devotee, as a personality, ends for the time being, and himself acquires the glow and beauty of the Lord-of-his-heart.
EVER SELF-CONTROLLED, WORSHIP ME --- The second condition necessary for a devotee to accomplish his evolution through the 'Path-of-Devotion' is that he must have sufficient balance in himself to exercise regular self-control while worshipping the Lord. The mind, by its very nature, will always try to run wild from its objects of contemplation, and the art of keeping the thoughts balanced at its point-of-concentration is called self-control. The Sanskrit term Upasana though it can be translated as 'worship', should not be misunderstood by the superficial suggestion that automatically comes to us when we hear the word 'worship.' True Upasana is an inward act of attunement with the Higher Principle so as to get ourselves completely merged with It.
WITH SUPREME FAITH --- Faith is generally understood as "blind belief"... blind belief is not Shraddha. Shraddha is "MY BELIEF IN SOMETHING I DO NOT KNOW, SO THAT I MAY COME TO KNOW WHAT I BELIEVE IN." Without this faculty developed in him, a devotee may not succeed sufficiently in bringing about a self-divinisation in himself even after years of practice.
Thus, three main conditions are enumerated in this stanza as essential and unavoidable for one to become a true devotee, viz., (1) Perfect faith, (2) Ever steadfast in worship and (3) One's mind totally merged with the concept of the Lord. If these are accomplished in anyone, he is considered as the most steadfast devotee by the Lord.
Sources: vedabase.com; The Holy Geeta
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