Bhagavad-gita As It Is
CHAPTER 12: Devotional Service
©1989, The Bhaktivedanta Book Trust
Text:
1,
2,
3-4,
5,
6-7,
8,
9,
10,
11,
12,
13-14,
15,
16,
17,
18-19,
20
TEXT 1
arjuna uvaca
evam satata-yukta ye
bhaktas tvam paryupasate
ye capy aksaram avyaktam
tesam ke yoga-vittamah
WORD FOR WORD
arjunah uvaca -- Arjuna said; evam -- thus; satata --
always; yuktah -- engaged; ye -- those who; bhaktah
-- devotees; tvam -- You; paryupasate -- properly worship;
ye -- those who; ca -- also; api -- again;
aksaram -- beyond the senses; avyaktam -- the unmanifested;
tesam -- of them; ke -- who; yoga-vit-tamah -- the
most perfect in knowledge of yoga.
TRANSLATION
Arjuna inquired: Which are considered to be more perfect, those who are
always properly engaged in Your devotional service or those who worship
the impersonal Brahman, the unmanifested?
PURPORT
Krishna 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 also engages himself, not directly in the service
of Krishna 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 Krishna indicates in this chapter that bhakti-yoga, or
devotional service to Him, is the highest of all. It is the most direct,
and it is the easiest means for association with the Godhead.
In the Second Chapter of Bhagavad-gita, the Supreme Lord explained
that a living entity is not the material body; he is a spiritual spark.
And the Absolute Truth is the spiritual whole. In the Seventh Chapter He
spoke of the living entity as being part and parcel of the supreme whole
and recommended that he transfer his attention fully to the whole. Then
again in the Eighth Chapter it was said that anyone who thinks of Krishna
at the time of quitting his body is at once transferred to the spiritual
sky, to the abode of Krishna. And at the end of the Sixth Chapter the Lord
clearly said that of all yogis, one who always thinks of Krishna
within himself is considered the most perfect. So in practically every
chapter the conclusion has been that one should be attached to the
personal form of Krishna, for that is the highest spiritual realization.
Nevertheless, there are those who are not attached to the personal form of
Krishna. They are so firmly detached that even in the preparation of
commentaries to Bhagavad-gita they want to distract other people
from Krishna and transfer all devotion to the impersonal
brahmajyoti. They prefer to meditate on the impersonal form of the
Absolute Truth, which is beyond the reach of the senses and is not
manifest.
And so, factually, there are two classes of transcendentalists. Now Arjuna
is trying to settle the question of which process is easier and which of
the classes is most perfect. In other words, he is clarifying his own
position because he is attached to the personal form of Krishna. 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 Krishna is best because he could thus
understand all other forms at the same time and there was no disturbance
to his love for Krishna. This important question asked of Krishna by
Arjuna will clarify the distinction between the impersonal and personal
conceptions of the Absolute Truth.
TEXT 2
sri-bhagavan uvaca
mayy avesya mano ye mam
nitya-yukta upasate
sraddhaya parayopetas
te me yuktatama matah
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
mayi -- upon Me; avesya -- fixing; manah -- the mind;
ye -- those who; mam -- Me; nitya -- always;
yuktah -- engaged; upasate -- worship; sraddhaya --
with faith; paraya -- transcendental; upetah -- endowed;
te -- they; me -- by Me; yukta-tamah -- most perfect
in yoga; matah -- are considered.
TRANSLATION
The Supreme Personality of Godhead said: Those who fix their minds on My
personal form and are always engaged in worshiping Me with great and
transcendental faith are considered by Me to be most perfect.
PURPORT
In answer to Arjuna's question, Krishna clearly says that he who
concentrates upon His personal form and who worships Him with faith and
devotion is to be considered most perfect in yoga. For one in such
Krishna consciousness there are no material activities, because everything
is done for Krishna. A pure devotee is constantly engaged. Sometimes he
chants, sometimes he hears or reads books about Krishna, or sometimes he
cooks prasadam or goes to the marketplace to purchase something for
Krishna, or sometimes he washes the temple or the dishes -- whatever he
does, he does not let a single moment pass without devoting his activities
to Krishna. Such action is in full samadhi.
TEXTS 3-4
ye tv aksaram anirdesyam
avyaktam paryupasate
sarvatra-gam acintyam ca
kuta-stham acalam dhruvam
sanniyamyendriya-gramam
sarvatra sama-buddhayah
te prapnuvanti mam eva
sarva-bhuta-hite ratah
WORD FOR WORD
ye -- those who; tu -- but; aksaram -- that which is
beyond the perception of the senses; anirdesyam -- indefinite;
avyaktam -- unmanifested; paryupasate -- completely engage
in worshiping; sarvatra-gam -- all-pervading; acintyam --
inconceivable; ca -- also; kuta-stham -- unchanging;
acalam -- immovable; dhruvam -- fixed; sanniyamya --
controlling; indriya-gramam -- all the senses; sarvatra --
everywhere; sama-buddhayah -- equally disposed; te -- they;
prapnuvanti -- achieve; mam -- Me; eva -- certainly;
sarva-bhuta-hite -- for the welfare of all living entities;
ratah -- engaged.
TRANSLATION
But those who fully worship the unmanifested, that which lies beyond the
perception of the senses, the all-pervading, inconceivable, unchanging,
fixed and immovable -- the impersonal conception of the Absolute Truth --
by controlling the various senses and being equally disposed to everyone,
such persons, engaged in the welfare of all, at last achieve Me.
PURPORT
Those who do not directly worship the Supreme Godhead, Krishna, but who
attempt to achieve the same goal by an indirect process, also ultimately
achieve the same goal, Sri Krishna. "After many births the man of wisdom
seeks refuge in Me, knowing that Vasudeva is all." When a person comes to
full knowledge after many births, he surrenders unto Lord Krishna. If one
approaches the Godhead by the method mentioned in this verse, he has to
control the senses, render service to everyone and engage in the welfare
of all beings. It is inferred that one has to approach Lord Krishna,
otherwise there is no perfect realization. Often there is much penance
involved before one fully surrenders unto Him.
In order to perceive the Supersoul within the individual soul, one has to
cease the sensual activities of seeing, hearing, tasting, working, etc.
Then one comes to understand that the Supreme Soul is present everywhere.
Realizing this, one envies no living entity -- he sees no difference
between man and animal because he sees soul only, not the outer covering.
But for the common man, this method of impersonal realization is very
difficult.
TEXT 5
kleso 'dhikataras tesam
avyaktasakta-cetasam
avyakta hi gatir duhkham
dehavadbhir avapyate
WORD FOR WORD
klesah -- trouble; adhika-tarah -- very much; tesam
-- of them; avyakta -- to the unmanifested; asakta --
attached; cetasam -- of those whose minds; avyakta -- toward
the unmanifested; hi -- certainly; gatih -- progress;
duhkham -- with trouble; deha-vadbhih -- by the embodied;
avapyate -- is achieved.
TRANSLATION
For those whose minds are attached to the unmanifested, impersonal feature
of the Supreme, advancement is very troublesome. To make progress in that
discipline is always difficult for those who are embodied.
PURPORT
The group of transcendentalists who follow the path of the inconceivable,
unmanifested, impersonal feature of the Supreme Lord are called
jnana-yogis, and persons who are in full Krishna consciousness,
engaged in devotional service to the Lord, are called bhakti-yogis.
Now, here the difference between jnana-yoga and bhakti-yoga
is definitely expressed. The process of jnana-yoga, although
ultimately bringing one to the same goal, is very troublesome, whereas the
path of bhakti-yoga, the process of being in direct service to the
Supreme Personality of Godhead, is easier and is natural for the embodied
soul. The individual soul is embodied since time immemorial. It is very
difficult for him to simply theoretically understand that he is not the
body. Therefore, the bhakti-yogi accepts the Deity of Krishna as
worshipable because there is some bodily conception fixed in the mind,
which can thus be applied. Of course, worship of the Supreme Personality
of Godhead in His form within the temple is not idol worship. There is
evidence in the Vedic literature that worship may be saguna and
nirguna -- of the Supreme possessing or not possessing attributes.
Worship of the Deity in the temple is saguna worship, for the Lord
is represented by material qualities. But the form of the Lord, though
represented by material qualities such as stone, wood or oil paint, is not
actually material. That is the absolute nature of the Supreme Lord.
A crude example may be given here. We may find some mailboxes on the
street, and if we post our letters in those boxes, they will naturally go
to their destination without difficulty. But any old box, or an imitation
which we may find somewhere but which is not authorized by the post
office, will not do the work. Similarly, God has an authorized
representation in the Deity form, which is called arca-vigraha.
This arca-vigraha is an incarnation of the Supreme Lord. God will
accept service through that form. The Lord is omnipotent, all-powerful;
therefore, by His incarnation as arca-vigraha He can accept the
services of the devotee, just to make it convenient for the man in
conditioned life.
So for a devotee there is no difficulty in approaching the Supreme
immediately and directly, but for those who are following the impersonal
way to spiritual realization the path is difficult. They have to
understand the unmanifested representation of the Supreme through such
Vedic literatures as the Upanisads, and they have to learn the
language, understand the nonperceptual feelings, and realize all these
processes. This is not very easy for a common man. A person in Krishna
consciousness, engaged in devotional service, simply by the guidance of
the bona fide spiritual master, simply by offering regulative obeisances
unto the Deity, simply by hearing the glories of the Lord, and simply by
eating the remnants of foodstuffs offered to the Lord, realizes the
Supreme Personality of Godhead very easily. There is no doubt that the
impersonalists are unnecessarily taking a troublesome path with the risk
of not realizing the Absolute Truth at the ultimate end. But the
personalist, without any risk, trouble or difficulty, approaches the
Supreme Personality directly. A similar passage appears in
Srimad-Bhagavatam. It is stated there that if one ultimately has to
surrender unto the Supreme Personality of Godhead (this surrendering
process is called bhakti), but instead takes the trouble to
understand what is Brahman and what is not Brahman and spends his whole
life in that way, the result is simply troublesome. Therefore it is
advised here that one should not take up this troublesome path of
self-realization, because there is uncertainty in the ultimate result.
A living entity is eternally an individual soul, and if he wants to merge
into the spiritual whole, he may accomplish the realization of the eternal
and knowledgeable aspects of his original nature, but the blissful portion
is not realized. By the grace of some devotee, such a transcendentalist,
highly learned in the process of jnana-yoga, may come to the point
of bhakti-yoga, or devotional service. At that time, long practice
in impersonalism also becomes a source of trouble, because he cannot give
up the idea. Therefore an embodied soul is always in difficulty with the
unmanifest, both at the time of practice and at the time of realization.
Every living soul is partially independent, and one should know for
certain that this unmanifested realization is against the nature of his
spiritual blissful self. One should not take up this process. For every
individual living entity the process of Krishna consciousness, which
entails full engagement in devotional service, is the best way. If one
wants to ignore this devotional service, there is the danger of turning to
atheism. Thus the process of centering attention on the unmanifested, the
inconceivable, which is beyond the approach of the senses, as already
expressed in this verse, should never be encouraged at any time,
especially in this age. It is not advised by Lord Krishna.
TEXTS 6-7
ye tu sarvani karmani
mayi sannyasya mat-parah
ananyenaiva yogena
mam dhyayanta upasate
tesam aham samuddharta
mrtyu-samsara-sagarat
bhavami na cirat partha
mayy avesita-cetasam
WORD FOR WORD
ye -- those who; tu -- but; sarvani -- all;
karmani -- activities; mayi -- unto Me; sannyasya --
giving up; mat-parah -- being attached to Me; ananyena --
without division; eva -- certainly; yogena -- by practice of
such bhakti-yoga; mam -- upon Me; dhyayantah -- meditating;
upasate -- worship; tesam -- of them; aham -- I;
samuddharta -- the deliverer; mrtyu -- of death;
samsara -- in material existence; sagarat -- from the ocean;
bhavami -- I become; na -- not; cirat -- after a long
time; partha -- O son of Prtha; mayi -- upon Me;
avesita -- fixed; cetasam -- of those whose minds.
TRANSLATION
But those who worship Me, giving up all their activities unto Me and being
devoted to Me without deviation, engaged in devotional service and always
meditating upon Me, having fixed their minds upon Me, O son of Prtha --
for them I am the swift deliverer from the ocean of birth and death.
PURPORT
It is explicitly stated here that the devotees are very fortunate to be
delivered very soon from material existence by the Lord. In pure
devotional service one comes to the realization that God is great and that
the individual soul is subordinate to Him. His duty is to render service
to the Lord -- and if he does not, then he will render service to
maya.
As stated before, the Supreme Lord can be appreciated only by devotional
service. Therefore, one should be fully devoted. One should fix his mind
fully on Krishna in order to achieve Him. One should work only for
Krishna. It does not matter in what kind of work one engages, but that
work should be done only for Krishna. That is the standard of devotional
service. The devotee does not desire any achievement other than pleasing
the Supreme Personality of Godhead. His life's mission is to please
Krishna, and he can sacrifice everything for Krishna's satisfaction, just
as Arjuna did in the Battle of Kuruksetra. The process is very simple: one
can devote himself in his occupation and engage at the same time in
chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare. Such transcendental chanting
attracts the devotee to the Personality of Godhead.
The Supreme Lord herein promises that without delay He will deliver a pure
devotee thus engaged from the ocean of material existence. Those who are
advanced in yoga practice can willfully transfer the soul to
whatever planet they like by the yoga process, and others take the
opportunity in various ways, but as far as the devotee is concerned, it is
clearly stated here that the Lord Himself takes him. The devotee does not
need to wait to become very experienced in order to transfer himself to
the spiritual sky.
In the Varaha Purana this verse appears:
nayami paramam sthanam
arcir-adi-gatim vina
garuda-skandham aropya
yatheccham anivaritah
The purport of this verse is that a devotee does not need to practice
astanga-yoga in order to transfer his soul to the spiritual
planets. The responsibility is taken by the Supreme Lord Himself. He
clearly states here that He Himself becomes the deliverer. A child is
completely cared for by his parents, and thus his position is secure.
Similarly, a devotee does not need to endeavor to transfer himself by
yoga practice to other planets. Rather, the Supreme Lord, by His
great mercy, comes at once, riding on His bird carrier Garuda, and at once
delivers the devotee from material existence. Although a man who has
fallen in the ocean may struggle very hard and may be very expert in
swimming, he cannot save himself. But if someone comes and picks him up
from the water, then he is easily rescued. Similarly, the Lord picks up
the devotee from this material existence. One simply has to practice the
easy process of Krishna consciousness and fully engage himself in
devotional service. Any intelligent man should always prefer the process
of devotional service to all other paths. In the Narayaniya this is
confirmed as follows:
ya vai sadhana-sampattih
purusartha-catustaye
taya vina tad apnoti
naro narayanasrayah
The purport of this verse is that one should not engage in the different
processes of fruitive activity or cultivate knowledge by the mental
speculative process. One who is devoted to the Supreme Personality can
attain all the benefits derived from other yogic processes, speculation,
rituals, sacrifices, charities, etc. That is the specific benediction of
devotional service.
Simply by chanting the holy name of Krishna -- Hare Krishna, Hare Krishna,
Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare --
a devotee of the Lord can approach the supreme destination easily and
happily, but this destination cannot be approached by any other process of
religion.
The conclusion of Bhagavad-gita is stated in the Eighteenth
Chapter:
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
One should give up all other processes of self-realization and simply
execute devotional service in Krishna consciousness. That will enable one
to reach the highest perfection of life. There is no need for one to
consider the sinful actions of his past life, because the Supreme Lord
fully takes charge of him. Therefore one should not futilely try to
deliver himself in spiritual realization. Let everyone take shelter of the
supreme omnipotent Godhead, Krishna. That is the highest perfection of
life.
TEXT 8
mayy eva mana adhatsva
mayi buddhim nivesaya
nivasisyasi mayy eva
ata urdhvam na samsayah
WORD FOR WORD
mayi -- upon Me; eva -- certainly; manah -- mind;
adhatsva -- fix; mayi -- upon Me; buddhim --
intelligence; nivesaya -- apply; nivasisyasi -- you will
live; mayi -- in Me; eva -- certainly; atah urdhvam
-- thereafter; na -- never; samsayah -- doubt.
TRANSLATION
Just fix your mind upon Me, the Supreme Personality of Godhead, and engage
all your intelligence in Me. Thus you will live in Me always, without a
doubt.
PURPORT
One who is engaged in Lord Krishna's devotional service lives in a direct
relationship with the Supreme Lord, so there is no doubt that his position
is transcendental from the very beginning. A devotee does not live on the
material plane -- he lives in Krishna. The holy name of the Lord and the
Lord are nondifferent; therefore when a devotee chants Hare Krishna,
Krishna and His internal potency are dancing on the tongue of the devotee.
When he offers Krishna food, Krishna directly accepts these eatables, and
the devotee becomes Krishna-ized by eating the remnants. One who does not
engage in such service cannot understand how this is so, although this is
a process recommended in the Bhagavad-gita and in other Vedic
literatures.
TEXT 9
atha cittam samadhatum
na saknosi mayi sthiram
abhyasa-yogena tato
mam icchaptum dhananjaya
WORD FOR WORD
atha -- if, therefore; cittam -- mind; samadhatum --
to fix; na -- not; saknosi -- you are able; mayi --
upon Me; sthiram -- steadily; abhyasa-yogena -- by the
practice of devotional service; tatah -- then; mam -- Me;
iccha -- desire; aptum -- to get; dhanam-jaya -- O
winner of wealth, Arjuna.
TRANSLATION
My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me
without deviation, then follow the regulative principles of bhakti-yoga.
In this way develop a desire to attain Me.
PURPORT
In this verse, two different processes of bhakti-yoga are
indicated. The first applies to one who has actually developed an
attachment for Krishna, the Supreme Personality of Godhead, by
transcendental love. And the other is for one who has not developed an
attachment for the Supreme Person by transcendental love. For this second
class there are different prescribed rules and regulations one can follow
to be ultimately elevated to the stage of attachment to Krishna.
Bhakti-yoga is the purification of the senses. At the present
moment in material existence the senses are always impure, being engaged
in sense gratification. But by the practice of bhakti-yoga these
senses can become purified, and in the purified state they come directly
in contact with the Supreme Lord. In this material existence, I may be
engaged in some service to some master, but I don't really lovingly serve
my master. I simply serve to get some money. And the master also is not in
love; he takes service from me and pays me. So there is no question of
love. But for spiritual life, one must be elevated to the pure stage of
love. That stage of love can be achieved by practice of devotional
service, performed with the present senses.
This love of God is now in a dormant state in everyone's heart. And,
there, love of God is manifested in different ways, but it is contaminated
by material association. Now the heart has to be purified of the material
association, and that dormant, natural love for Krishna has to be revived.
That is the whole process.
To practice the regulative principles of bhakti-yoga one should,
under the guidance of an expert spiritual master, follow certain
principles: one should rise early in the morning, take bath, enter the
temple and offer prayers and chant Hare Krishna, then collect flowers to
offer to the Deity, cook foodstuffs to offer to the Deity, take
prasadam, and so on. There are various rules and regulations which
one should follow. And one should constantly hear Bhagavad-gita and
Srimad-Bhagavatam from pure devotees. This practice can help anyone
rise to the level of love of God, and then he is sure of his progress into
the spiritual kingdom of God. This practice of bhakti-yoga, under
the rules and regulations, with the direction of a spiritual master, will
surely bring one to the stage of love of God.
TEXT 10
abhyase 'py asamartho 'si
mat-karma-paramo bhava
mad-artham api karmani
kurvan siddhim avapsyasi
WORD FOR WORD
abhyase -- in practice; api -- even if; asamarthah --
unable; asi -- you are; mat-karma -- My work; paramah
-- dedicated to; bhava -- become; mat-artham -- for My sake;
api -- even; karmani -- work; kurvan -- performing;
siddhim -- perfection; avapsyasi -- you will achieve.
TRANSLATION
If you cannot practice the regulations of bhakti-yoga, then just try to
work for Me, because by working for Me you will come to the perfect stage.
PURPORT
One who is not able even to practice the regulative principles of
bhakti-yoga, under the guidance of a spiritual master, can still be
drawn to this perfectional stage by working for the Supreme Lord. How to
do this work has already been explained in the fifty-fifth verse of the
Eleventh Chapter. One should be sympathetic to the propagation of Krishna
consciousness. There are many devotees who are engaged in the propagation
of Krishna consciousness, and they require help. So, even if one cannot
directly practice the regulative principles of bhakti-yoga, he can
try to help such work. Every endeavor requires land, capital, organization
and labor. Just as in business one requires a place to stay, some capital
to use, some labor and some organization to expand, so the same is
required in the service of Krishna. The only difference is that in
materialism one works for sense gratification. The same work, however, can
be performed for the satisfaction of Krishna, and that is spiritual
activity. If one has sufficient money, he can help in building an office
or temple for propagating Krishna consciousness. Or he can help with
publications. There are various fields of activity, and one should be
interested in such activities. If one cannot sacrifice the results of his
activities, the same person can still sacrifice some percentage to
propagate Krishna consciousness. This voluntary service to the cause of
Krishna consciousness will help one to rise to a higher state of love for
God, whereupon one becomes perfect.
TEXT 11
athaitad apy asakto 'si
kartum mad-yogam asritah
sarva-karma-phala-tyagam
tatah kuru yatatmavan
WORD FOR WORD
atha -- even though; etat -- this; api -- also;
asaktah -- unable; asi -- you are; kartum -- to
perform; mat -- unto Me; yogam -- in devotional service;
asritah -- taking refuge; sarva-karma -- of all activities;
phala -- of the results; tyagam -- renunciation;
tatah -- then; kuru -- do; yata-atma-van --
self-situated.
TRANSLATION
If, however, you are unable to work in this consciousness of Me, then try
to act giving up all results of your work and try to be self-situated.
PURPORT
It may be that one is unable even to sympathize with the activities of
Krishna consciousness because of social, familial or religious
considerations or because of some other impediments. If one attaches
himself directly to the activities of Krishna consciousness, there may be
objections from family members, or so many other difficulties. For one who
has such a problem, it is advised that he sacrifice the accumulated result
of his activities to some good cause. Such procedures are described in the
Vedic rules. There are many descriptions of sacrifices and special
functions of punya, or special work in which the result of one's
previous action may be applied. Thus one may gradually become elevated to
the state of knowledge. It is also found that when one who is not even
interested in the activities of Krishna consciousness gives charity to
some hospital or some other social institution, he gives up the
hard-earned results of his activities. That is also recommended here
because by the practice of giving up the fruits of one's activities one is
sure to purify his mind gradually, and in that purified stage of mind one
becomes able to understand Krishna consciousness. Of course Krishna
consciousness is not dependent on any other experience, because Krishna
consciousness itself can purify one's mind, but if there are impediments
to accepting Krishna consciousness, one may try to give up the results of
his actions. In that respect, social service, community service, national
service, sacrifice for one's country, etc., may be accepted so that some
day one may come to the stage of pure devotional service to the Supreme
Lord. In Bhagavad-gita (18.46) we find it is stated, yatah
pravrttir bhutanam: if one decides to sacrifice for the supreme cause,
even if he does not know that the supreme cause is Krishna, he will come
gradually to understand that Krishna is the supreme cause by the
sacrificial method.
TEXT 12
sreyo hi jnanam abhyasaj
jnanad dhyanam visisyate
dhyanat karma-phala-tyagas
tyagac chantir anantaram
WORD FOR WORD
sreyah -- better; hi -- certainly; jnanam --
knowledge; abhyasat -- than practice; jnanat -- than
knowledge; dhyanam -- meditation; visisyate -- is considered
better; dhyanat -- than meditation; karma-phala-tyagah --
renunciation of the results of fruitive action; tyagat -- by such
renunciation; santih -- peace; anantaram -- thereafter.
TRANSLATION
If you cannot take to this practice, then engage yourself in the
cultivation of knowledge. Better than knowledge, however, is meditation,
and better than meditation is renunciation of the fruits of action, for by
such renunciation one can attain peace of mind.
PURPORT
As mentioned in the previous verses, there are two kinds of devotional
service: the way of regulative principles and the way of full attachment
in love to the Supreme Personality of Godhead. For those who are actually
not able to follow the principles of Krishna consciousness it is better to
cultivate knowledge, because by knowledge one can be able to understand
his real position. Gradually knowledge will develop to the point of
meditation. By meditation one can be able to understand the Supreme
Personality of Godhead by a gradual process. There are processes which
make one understand that one himself is the Supreme, and that sort of
meditation is preferred if one is unable to engage in devotional service.
If one is not able to meditate in such a way, then there are prescribed
duties, as enjoined in the Vedic literature, for the brahmanas,
ksatriyas, vaishyas and sudras, which we shall find in the last
chapter of Bhagavad-gita. But in all cases, one should give up the
result or fruits of labor; this means to employ the result of karma
for some good cause.
In summary, to reach the Supreme Personality of Godhead, the highest goal,
there are two processes: one process is by gradual development, and the
other process is direct. Devotional service in Krishna consciousness is
the direct method, and the other method involves renouncing the fruits of
one's activities. Then one can come to the stage of knowledge, then to the
stage of meditation, then to the stage of understanding the Supersoul, and
then to the stage of the Supreme Personality of Godhead. One may take
either the step-by-step process or the direct path. The direct process is
not possible for everyone; therefore the indirect process is also good. It
is, however, to be understood that the indirect process is not recommended
for Arjuna, because he is already at the stage of loving devotional
service to the Supreme Lord. It is for others, who are not at this stage;
for them the gradual process of renunciation, knowledge, meditation and
realization of the Supersoul and Brahman should be followed. But as far as
Bhagavad-gita is concerned, it is the direct method that is
stressed. Everyone is advised to take to the direct method and surrender
unto the Supreme Personality of Godhead, Krishna.
TEXTS 13-14
advesta sarva-bhutanam
maitrah karuna eva ca
nirmamo nirahankarah
sama-duhkha-sukhah ksami
santustah satatam yogi
yatatma drdha-niscayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah
WORD FOR WORD
advesta -- nonenvious; sarva-bhutanam -- toward all living
entities; maitrah -- friendly; karunah -- kindly; eva
-- certainly; ca -- also; nirmamah -- with no sense of
proprietorship; nirahankarah -- without false ego; sama --
equal; duhkha -- in distress; sukhah -- and happiness;
ksam i -- forgiving; santustah -- satisfied; satatam
-- always; yogi -- one engaged in devotion; yata-atma --
self-controlled; drdha-niscayah -- with determination; mayi
-- upon Me; arpita -- engaged; manah -- mind; buddhih
-- and intelligence; yah -- one who; mat-bhaktah -- My
devotee; sah -- he; me -- to Me; priyah -- dear.
TRANSLATION
One who is not envious but is a kind friend to all living entities, who
does not think himself a proprietor and is free from false ego, who is
equal in both happiness and distress, who is tolerant, always satisfied,
self-controlled, and engaged in devotional service with determination, his
mind and intelligence fixed on Me -- such a devotee of Mine is very dear
to Me.
PURPORT
Coming again to the point of pure devotional service, the Lord is
describing the transcendental qualifications of a pure devotee in these
two verses. A pure devotee is never disturbed in any circumstances. Nor is
he envious of anyone. Nor does a devotee become his enemy's enemy; he
thinks, "This person is acting as my enemy due to my own past misdeeds. So
it is better to suffer than to protest." In the Srimad-Bhagavatam
(10.14.8) it is stated: tat te 'nukampam susam iksamano bhunjana
evatma-krtam vipakam. Whenever a devotee is in distress or has fallen
into difficulty, he thinks that it is the Lord's mercy upon him. He
thinks, "Thanks to my past misdeeds I should suffer far, far greater than
I am suffering now. So it is by the mercy of the Supreme Lord that I am
not getting all the punishment I am due. I am just getting a little, by
the mercy of the Supreme Personality of Godhead." Therefore he is always
calm, quiet and patient, despite many distressful conditions. A devotee is
also always kind to everyone, even to his enemy. Nirmama means that
a devotee does not attach much importance to the pains and trouble
pertaining to the body because he knows perfectly well that he is not the
material body. He does not identify with the body; therefore he is freed
from the conception of false ego and is equipoised in happiness and
distress. He is tolerant, and he is satisfied with whatever comes by the
grace of the Supreme Lord. He does not endeavor much to achieve something
with great difficulty; therefore he is always joyful. He is a completely
perfect mystic because he is fixed in the instructions received from the
spiritual master, and because his senses are controlled he is determined.
He is not swayed by false arguments, because no one can lead him from the
fixed determination of devotional service. He is fully conscious that
Krishna is the eternal Lord, so no one can disturb him. All these
qualifications enable him to fix his mind and intelligence entirely on the
Supreme Lord. Such a standard of devotional service is undoubtedly very
rare, but a devotee becomes situated in that stage by following the
regulative principles of devotional service. Furthermore, the Lord says
that such a devotee is very dear to Him, for the Lord is always pleased
with all his activities in full Krishna consciousness.
TEXT 15
yasman nodvijate loko
lokan nodvijate ca yah
harsamarsa-bhayodvegair
mukto yah sa ca me priyah
WORD FOR WORD
yasmat -- from whom; na -- never; udvijate -- are
agitated; lokah -- people; lokat -- from people; na
-- never; udvijate -- is disturbed; ca -- also; yah
-- anyone who; harsa -- from happiness; amarsa -- distress;
bhaya -- fear; udvegaih -- and anxiety; muktah --
freed; yah -- who; sah -- anyone; ca -- also;
me -- to Me; priyah -- very dear.
TRANSLATION
He for whom no one is put into difficulty and who is not disturbed by
anyone, who is equipoised in happiness and distress, fear and anxiety, is
very dear to Me.
PURPORT
A few of a devotee's qualifications are further being described. No one is
put into difficulty, anxiety, fearfulness or dissatisfaction by such a
devotee. Since a devotee is kind to everyone, he does not act in such a
way as to put others into anxiety. At the same time, if others try to put
a devotee into anxiety, he is not disturbed. It is by the grace of the
Lord that he is so practiced that he is not disturbed by any outward
disturbance. Actually because a devotee is always engrossed in Krishna
consciousness and engaged in devotional service, such material
circumstances cannot move him. Generally a materialistic person becomes
very happy when there is something for his sense gratification and his
body, but when he sees that others have something for their sense
gratification and he hasn't, he is sorry and envious. When he is expecting
some retaliation from an enemy, he is in a state of fear, and when he
cannot successfully execute something he becomes dejected. A devotee who
is always transcendental to all these disturbances is very dear to
Krishna.
TEXT 16
anapeksah sucir daksa
udasino gata-vyathah
sarvarambha-parityagi
yo mad-bhaktah sa me priyah
WORD FOR WORD
anapeksah -- neutral; sucih -- pure; daksah --
expert; udasinah -- free from care; gata-vyathah -- freed
from all distress; sarva-arambha -- of all endeavors;
parityagi -- renouncer; yah -- anyone who;
mat-bhaktah -- My devotee; sah -- he; me -- to Me;
priyah -- very dear.
TRANSLATION
My devotee who is not dependent on the ordinary course of activities, who
is pure, expert, without cares, free from all pains, and not striving for
some result, is very dear to Me.
PURPORT
Money may be offered to a devotee, but he should not struggle to acquire
it. If automatically, by the grace of the Supreme, money comes to him, he
is not agitated. Naturally a devotee takes a bath at least twice in a day
and rises early in the morning for devotional service. Thus he is
naturally clean both inwardly and outwardly. A devotee is always expert
because he fully knows the essence of all activities of life and he is
convinced of the authoritative scriptures. A devotee never takes the part
of a particular party; therefore he is carefree. He is never pained,
because he is free from all designations; he knows that his body is a
designation, so if there are some bodily pains, he is free. The pure
devotee does not endeavor for anything which is against the principles of
devotional service. For example, constructing a big building requires
great energy, and a devotee does not take to such business if it does not
benefit him by advancing his devotional service. He may construct a temple
for the Lord, and for that he may take all kinds of anxiety, but he does
not construct a big house for his personal relations.
TEXT 17
yo na hrsyati na dvesti
na socati na kanksati
subhasubha-parityagi
bhaktiman yah sa me priyah
WORD FOR WORD
yah -- one who; na -- never; hrsyati -- takes
pleasure; na -- never; dvesti -- grieves; na --
never; socati -- laments; na -- never; kanksati --
desires; subha -- of the auspicious; asubha -- and the
inauspicious; parityagi -- renouncer; bhakti-man -- devotee;
yah -- one who; sah -- he is; me -- to Me;
priyah -- dear.
TRANSLATION
One who neither rejoices nor grieves, who neither laments nor desires, and
who renounces both auspicious and inauspicious things -- such a devotee is
very dear to Me.
PURPORT
A pure devotee is neither happy nor distressed over material gain and
loss, nor is he very much anxious to get a son or disciple, nor is he
distressed by not getting them. If he loses anything which is very dear to
him, he does not lament. Similarly, if he does not get what he desires, he
is not distressed. He is transcendental in the face of all kinds of
auspicious, inauspicious and sinful activities. He is prepared to accept
all kinds of risks for the satisfaction of the Supreme Lord. Nothing is an
impediment in the discharge of his devotional service. Such a devotee is
very dear to Krishna.
TEXTS 18-19
samah satrau ca mitre ca
tatha manapamanayoh
sitosna-sukha-duhkhesu
samah sanga-vivarjitah
tulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir
bhaktiman me priyo narah
WORD FOR WORD
samah -- equal; satrau -- to an enemy; ca -- also;
mitre -- to a friend; ca -- also; tatha -- so;
mana -- in honor; apamanayoh -- and dishonor; sita --
in cold; usna -- heat; sukha -- happiness; duhkhesu
-- and distress; samah -- equipoised; sanga-vivarjitah --
free from all association; tulya -- equal; ninda -- in
defamation; stutih -- and repute; mauni -- silent;
santustah -- satisfied; yena kenacit -- with anything;
aniketah -- having no residence; sthira -- fixed;
matih -- determination; bhakti-man -- engaged in devotion;
me -- to Me; priyah -- dear; narah -- a man.
TRANSLATION
One who is equal to friends and enemies, who is equipoised in honor and
dishonor, heat and cold, happiness and distress, fame and infamy, who is
always free from contaminating association, always silent and satisfied
with anything, who doesn't care for any residence, who is fixed in
knowledge and who is engaged in devotional service -- such a person is
very dear to Me.
PURPORT
A devotee is always free from all bad association. Sometimes one is
praised and sometimes one is defamed; that is the nature of human society.
But a devotee is always transcendental to artificial fame and infamy,
distress or happiness. He is very patient. He does not speak of anything
but the topics about Krishna; therefore he is called silent. Silent does
not mean that one should not speak; silent means that one should not speak
nonsense. One should speak only of essentials, and the most essential
speech for the devotee is to speak for the sake of the Supreme Lord. A
devotee is happy in all conditions; sometimes he may get very palatable
foodstuffs, sometimes not, but he is satisfied. Nor does he care for any
residential facility. He may sometimes live underneath a tree, and he may
sometimes live in a very palatial building; he is attracted to neither. He
is called fixed because he is fixed in his determination and knowledge. We
may find some repetition in the descriptions of the qualifications of a
devotee, but this is just to emphasize the fact that a devotee must
acquire all these qualifications. Without good qualifications, one cannot
be a pure devotee. Harav abhaktasya kuto mahad-gunah: one who is
not a devotee has no good qualification. One who wants to be recognized as
a devotee should develop the good qualifications. Of course he does not
extraneously endeavor to acquire these qualifications, but engagement in
Krishna consciousness and devotional service automatically helps him
develop them.
TEXT 20
ye tu dharmamrtam idam
yathoktam paryupasate
sraddadhana mat-parama
bhaktas te 'tiva me priyah
WORD FOR WORD
ye -- those who; tu -- but; dharma -- of religion;
amrtam -- nectar; idam -- this; yatha -- as;
uktam -- said; paryupasate -- completely engage;
sraddadhanah -- with faith; mat-paramah -- taking Me, the
Supreme Lord, as everything; bhaktah -- devotees; te --
they; ativa -- very, very; me -- to Me; priyah --
dear.
TRANSLATION
Those who follow this imperishable path of devotional service and who
completely engage themselves with faith, making Me the supreme goal, are
very, very dear to Me.
PURPORT
In this chapter, from verse 2 through the end -- from mayy avesya mano
ye mam ("fixing the mind on Me") through ye tu dharmamrtam idam
("this religion of eternal engagement") -- the Supreme Lord has explained
the processes of transcendental service for approaching Him. Such
processes are very dear to the Lord, and He accepts a person engaged in
them. The question of who is better -- one who is engaged in the path of
impersonal Brahman or one who is engaged in the personal service of the
Supreme Personality of Godhead -- was raised by Arjuna, and the Lord
replied to him so explicitly that there is no doubt that devotional
service to the Personality of Godhead is the best of all processes of
spiritual realization. In other words, in this chapter it is decided that
through good association one develops attachment for pure devotional
service and thereby accepts a bona fide spiritual master and from him
begins to hear and chant and observe the regulative principles of
devotional service with faith, attachment and devotion and thus becomes
engaged in the transcendental service of the Lord. This path is
recommended in this chapter; therefore there is no doubt that devotional
service is the only absolute path for self-realization, for the attainment
of the Supreme Personality of Godhead. The impersonal conception of the
Supreme Absolute Truth, as described in this chapter, is recommended only
up to the time one surrenders himself for self-realization. In other
words, as long as one does not have the chance to associate with a pure
devotee, the impersonal conception may be beneficial. In the impersonal
conception of the Absolute Truth one works without fruitive result,
meditates and cultivates knowledge to understand spirit and matter. This
is necessary as long as one is not in the association of a pure devotee.
Fortunately, if one develops directly a desire to engage in Krishna
consciousness in pure devotional service, he does not need to undergo
step-by-step improvements in spiritual realization. Devotional service, as
described in the middle six chapters of Bhagavad-gita, is more
congenial. One need not bother about materials to keep body and soul
together, because by the grace of the Lord everything is carried out
automatically.
Thus end the Bhaktivedanta Purports to the Twelfth Chapter of the
Srimad Bhagavad-gita in the matter of Devotional Service.
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