gita-chapter-12-en

{ "title": "Chapter 12: Bhakti Yog", "chapterIntro": "This chapter begins with Arjun asking Shree Krishna about the two types of yogis and among them whom does He consider perfect. Those who worship the formless Brahman or those who are devoted to the personal-form of God. Shree Krishna declares that devotees can attain Him by both paths. However, He considers those who worship His personal-form as the best yogis. In this small chapter of 20 verses, Shree Krishna emphasizes that the path of devotion is the highest among all types of spiritual practices.\nHe then explains to Arjun that it is rather difficult to meditate upon the unmanifest aspect of God. Hence, the path of worshiping the formless is full of tribulations for the embodied souls. On the other hand, the devotees who worship His personal-form dedicate all their actions to Him. And with their mind and intellect consciously surrendered, they attain Him. Such souls swiftly get liberated from the cycle of life and death. Therefore, Shree Krishna asks Arjun to give up all doubts and surrender his intellect with his mind fixed in loving devotion to God alone.\nShree Krishna says that such love for God does not come naturally to the struggling souls. Devotion is not some mysterious gift that one can get; it requires consistent efforts to cultivate it. Shree Krishna tells Arjun that if he is unable to absorb his mind in God completely, then he should strive to do all his work with devotion to God. And with constant practice, he will reach perfection. If Arjun cannot even do this, then he should work for the pleasure of Shree Krishna. And if he feels even this is difficult, then he should simply renounce the fruits of all his works and be situated in the self.\nShree Krishna further explains that the cultivation of knowledge is higher than mechanical practice, and meditation is higher than knowledge. However, better than meditation is the renunciation of the fruits of actions because it immediately leads to great peace. The rest of this chapter describes all the wonderful qualities of God’s loving devotees, who are very dear to Him.", "verseList": [ { "verseTitle": "Bhagavad Gita 12.1", "verse": "1", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अर्जुन उवाच |\nएवं सततयुक्ता ये भक्तास्त्वां पर्युपासते |\nये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा: || 1||", "text": "अर्जुन उवाच |\nएवं सततयुक्ता ये भक्तास्त्वां पर्युपासते |\nये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा: || 1||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_001.mp3" }, "wordMeanings": "", "translation": { "text": "Arjun inquired: Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, whom do You consider to be more perfect in Yog?", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-01.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.1.mp3" ] }, "commentary": "In the last chapter, Arjun saw the cosmic form of the Lord, which encompasses the entire universe.  Having seen it, he preferred to behold God in His personal form, with Attributes, Qualities, and Pastimes.  So, he is now curious regarding who are more perfect—the devotees who worship the personal form of God or those who worship the impersonal Brahman.\nArjun’s question once again confirms that God has both aspects—the all-pervading formless Brahman and the personal form.  Those who say that God cannot possess a personal form limit Him, and those who say that God only exists in a personal form also limit Him.  God is perfect and complete, and so He is both formless and possessing forms.  We individual souls too have both aspects to our personality.  The soul is formless, and yet it has taken on a body, not once, but innumerable times, in countless past lifetimes.  If we tiny souls have the ability to possess a form, can the all-powerful God not possess a form whenever He wishes?  Even the great proponent of the path of jñāna-yog, Jagadguru Shankaracharya, stated:\nmūrtaṁ chaivāmūrtaṁ dwe eva brahmaṇo rūpe, ityupaniṣhat tayorvā dwau\nbhaktau bhagavadupadiṣhṭau, kleṣhādakleśhādwā muktisyāderatayormadhye\n“The Supreme entity is both personal and impersonal.  Practitioners of the spiritual path are also of two kinds—devotees of the formless Brahman, and devotees of the personal form.  But the path of worshipping the formless is very difficult.”" }, { "verseTitle": "Bhagavad Gita 12.2", "verse": "2", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "श्रीभगवानुवाच |\nमय्यावेश्य मनो ये मां नित्ययुक्ता उपासते |\nश्रद्धया परयोपेतास्ते मे युक्ततमा मता: || 2||", "text": "श्रीभगवानुवाच |\nमय्यावेश्य मनो ये मां नित्ययुक्ता उपासते |\nश्रद्धया परयोपेतास्ते मे युक्ततमा मता: || 2||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_002.mp3" }, "wordMeanings": "", "translation": { "text": "The Lord said: Those who fix their minds on Me and always engage in My devotion with steadfast faith, I consider them to be the best yogis.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-02.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.2.mp3" ] }, "commentary": "God can be realized in varying degrees of closeness.  Let us understand this through an example.  Suppose say you are standing by the railway tracks.  A train is coming from the distance, with its headlight shining.  It seems to you as if a light is approaching.  When the train comes closer, you can see a shimmering form along with the light.  Finally, when it comes and stands on the platform in front, you realize, “Oh!  It’s a train.  I can see all these people sitting inside their compartments, and peeping out of their windows.”  The same train seemed like a light from far.  As it came closer, it appeared to have a shimmering form along with the light.  When it drew even nearer, you realized that it was a train.  The train was the same, but on being closer to it, your understanding of its different attributes such as shape, color, passengers, compartments, doors, and windows grew.\nSimilarly, God is perfect and complete, and is the possessor of unlimited energies.  His personality is replete with divine Names, Forms, Pastimes, Virtues, Associates, and Abodes.  However, He is realized in varying levels of closeness, as the Brahman (formless all-pervading manifestation of God), the Paramātmā (the Supreme Soul seated in the heart of all living beings, distinct from the individual soul), and Bhagavān (the personal manifestation of God that descends upon the earth).  The Bhagavatam states:\nvadanti tat tattva vidastattvaṁ yaj-jñānamadvayam\nbrahmeti paramātmeti bhagavān iti śhabdyate   (1.2.11)\n“The knowers of the Truth have stated that there is only one Supreme Entity that manifests in three ways in the world—Brahman, Paramātmā, and Bhagavān.”  They are not three different Gods; rather, They are three manifestations of the one Almighty God.  However, Their qualities are different.  This is just as water, steam, and ice are all made from the same substance—H2O molecules—but their physical qualities are different.  If a thirsty person asks for water, and we give ice, it will not quench the thirst.  Ice and water are both the same substance but their physical properties are different.  Similarly, Brahman, Paramātmā, and Bhagavān are manifestations of the one Supreme Lord but Their qualities are different.\nBrahman is the all-pervading form of God, which is everywhere.  The Śhwetāśhvatar Upaniṣhad states:\neko devaḥ sarvabhūteṣhu gūḍhaḥ\nsarvavyāpī sarvabhūtāntarātmā...(6.11)\n“There is only one Supreme Entity.  He is seated in everything and everyone.”  This all-pervading aspect of the Lord is called Brahman.  It is full of eternality, knowledge, and bliss.  However in this aspect, God does not manifest His infinite qualities, enchanting personal beauty, and sweet Pastimes.  He is like a divine light that is nirguṇa (without qualities), nirvivśeṣh (without attributes), nirākār (without form).\nThose who follow the path of jñāna-yog worship this aspect of God.  This is a distant realization of God as a formless light, just as the train from far appeared like light.\nParamātmā is the aspect of God that is seated in everyone’s hearts.  In verse 18.61, Shree Krishna states: “The Supreme Lord dwells in the hearts of all living beings, O Arjun. According to their karmas, He directs the wanderings of the souls, who are seated on a machine made of material energy.”  Residing within, God notes all our thoughts and actions, keeps an account of them, and gives the results at the appropriate time.  We may forget what we have done, but God does not.  He remembers our every thought, word, and deed, since we were born.  And not only in this life!  In endless lifetimes, wherever we went, God went along with us.  He is such a friend who never leaves us for even a moment.  This aspect of God dwelling within is the Paramātmā.\nThe path of aṣhṭāṅg-yog, as revealed by Patanjali in the Yog Darśhan, strives to realize God seated inside, and leads to the Paramātmā realization of God.  Just as the train, which appeared as light from far, was seen as a shimmering form when it came closer, similarly, the realization of the Supreme Entity as Paramātmā is a closer realization than Brahman.\nBhagavān is the aspect of God that manifests with a personal form.  The Shreemad Bhagavatam states:\nkṛiṣhṇam enam avehi tvam ātmānam akhilātmanāmjagad-dhitāya so ’pyatra dehīvābhāti māyayā   (10.14.55)\n“The Supreme Lord Who is the Soul of all souls, has descended upon the earth in His personal form, as Shree Krishna, for the welfare of the world.”  In this Bhagavān aspect, God manifests all the sweetness of His Names, Forms, Qualities, Abodes, Pastimes, and Associates.  These attributes exist in Brahman and Paramātmā as well, but they remain latent, just as fire is latent in a match-stick, and only manifests when it is struck against the igniting strip of the matchbox.  Similarly, as Bhagavān, all the powers and aspects of God’s personality, which are latent in the other forms, get revealed.\nThe path of bhakti, or devotion, leads to the realization of the Supreme Entity in His Bhagavān aspect.  This is the closest realization of God, just as the details of a train become visible when it comes and stops in front of the observer.  Hence, in verse 18.55, Shree Krishna states: “Only by loving devotion to Me does one come to know who I am in Truth.”  Thus, Shree Krishna answers Arjun’s question by clarifying that He considers the devotee of His personal form to be the highest yogi." }, { "verseTitle": "Bhagavad Gita 12.3 – 12.4", "verse": "3-4", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते |\nसर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् || 3||\nसन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धय: |\nते प्राप्नुवन्ति मामेव सर्वभूतहिते रता: || 4||", "text": "ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते |\nसर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् || 3||\nसन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धय: |\nते प्राप्नुवन्ति मामेव सर्वभूतहिते रता: || 4||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_003-004.mp3" }, "wordMeanings": "", "translation": { "text": "But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-03.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-04.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.3.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.4.mp3" ] }, "commentary": "Having said that worship of the personal form is the best, Shree Krishna clarifies that in no way does He reject the worship of the formless.  Those who devote themselves to the all-pervading, indefinable, unmanifest, inconceivable, immovable, eternal Brahman, also attain God.\nLiving beings are of an infinite variety of natures.  The Supreme Lord who has created this variety also possesses an infinite variety of aspects to His personality.  For the sake of our finite comprehension, we classify the infinite manifestations of God into categories.  Accordingly, Ved Vyas has classified God’s various manifestations into three types, Brahman, Paramātmā, and Bhagavān, as mentioned in the commentary of the previous verse.  One may worship either of these categories, but one should never claim that one’s conception of God is the only correct one while those of the others are erroneous.\nIn verse 4.11, Shree Krishna had stated: “In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows My path, knowingly or unknowingly, O son of Pritha.”  Here, Shree Krishna confirms that the worshippers of the formless also reach Him.  Since their choice is to unite with the attributeless manifestation of the Supreme Absolute Truth, God meets them as the unmanifest, all-pervading Brahman." }, { "verseTitle": "Bhagavad Gita 12.5", "verse": "5", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ||\nअव्यक्ता हि गतिर्दु:खं देहवद्भिरवाप्यते || 5||", "text": "क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ||\nअव्यक्ता हि गतिर्दु:खं देहवद्भिरवाप्यते || 5||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_005.mp3" }, "wordMeanings": "", "translation": { "text": "For those whose minds are attached to the unmanifest, the path of realization is full of tribulations. Worship of the unmanifest is exceedingly difficult for embodied beings.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-05.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.5.mp3" ] }, "commentary": "Having embraced worshippers of all His various manifestations into the fold, Shree Krishna again reiterates His preference for the worship of the personal form.  He surmises the worship of the impersonal Brahman by saying that it is an exceedingly challenging path that is full of tribulations.\nWhy is the worship of the formless Brahman so difficult?  The first and foremost reason for this is that we humans possess a form ourselves and we have been habituated to interacting with forms in endless lifetimes.  Thus, while striving to love God as well, if our mind has a wonderful enchanting form to meditate upon, it can easily focus upon it and increase its attachment to the Lord.  However, in the case of the formless, the intellect cannot conceive of it, and the mind and senses have no tangible object to relate to.  So both the endeavors of meditating on God and increasing the mind’s attachment to Him become difficult.\nWorship of Brahman is also difficult in comparison to that of Bhagavān for another reason.  The difference in paths can be understood through the markaṭ-kiśhore nyāya (the logic of the baby) monkey, and mārjār-kiśhore nyāya (the logic of the baby kitten).  The baby monkey is responsible for holding onto her mother’s stomach; it is not helped by its mother.  When the mother monkey jumps from one branch to another, the onus of clinging tightly onto the mother is upon the baby, and if it is unable to do so, it falls.  In contrast, a kitten is very small and delicate, but the mother takes the responsibility of transporting it from one place to another, by holding the kitten from behind the neck and lifting it up.  In the analogy, the devotees of the formless can be compared to the baby monkey and the devotees of the personal form can be compared to the baby kitten.  Those who worship the formless Brahman have the onus of progressing on the path by themselves, because Brahman does not bestow grace upon them.  Brahman is not only formless, It is also without attributes.  It has been described as nirguṇa (without qualities), nirviśheṣh (without attributes), and nirākār (without form).  From this, it follows that Brahman does not manifest the quality of grace.  The jñānīs who worship God as nirguṇa, nirviśheṣh, and nirākār, have to rely entirely upon self-effort for progress.  On the other hand, the personal form of God is an ocean of compassion and mercy.  Hence, devotees of the personal form receive the help of divine support in their sādhanā.  On the basis of the protection that God bestows upon His devotees, Shree Krishna stated in verse 9.31: “O son of Kunti, declare it boldly that no devotee of Mine is ever lost.”  He confirms the same statement in the next two verses." }, { "verseTitle": "Bhagavad Gita 12.6 – 12.7", "verse": "6-7", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "ये तु सर्वाणि कर्माणि मयि संन्न्यस्य मत्परा: |\nअनन्येनैव योगेन मां ध्यायन्त उपासते || 6||\nतेषामहं समुद्धर्ता मृत्युसंसारसागरात् |\nभवामि नचिरात्पार्थ मय्यावेशितचेतसाम् || 7||", "text": "ये तु सर्वाणि कर्माणि मयि संन्न्यस्य मत्परा: |\nअनन्येनैव योगेन मां ध्यायन्त उपासते || 6||\nतेषामहं समुद्धर्ता मृत्युसंसारसागरात् |\nभवामि नचिरात्पार्थ मय्यावेशितचेतसाम् || 7||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_006-007.mp3" }, "wordMeanings": "", "translation": { "text": "But those who dedicate all their actions to Me, regarding Me as the Supreme goal, worshiping Me and meditating on Me with exclusive devotion, O Parth, I swiftly deliver them from the ocean of birth and death, for their consciousness is united with Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-06.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-07.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.6.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.7.mp3" ] }, "commentary": "Shree Krishna reiterates that His devotees reach Him quickly.  Firstly, with the personal form of God as the object of their devotion, they easily focus their mind and senses upon Him.  They engage their tongue and ears in chanting and hearing the divine Names of God, their eyes in seeing the image of His divine form, their body in performing actions for His pleasure, their mind in thinking of His wonderful Pastimes and Virtues, and their intellect in contemplating upon His Glories.  In this way, they quickly unite their consciousness with God.\nSecondly, since such devotees continuously offer their hearts in uninterrupted bhakti, God quickly bestows His grace upon them and removes the obstacles on their path.  For those who are in communion with Him, He dispels their ignorance with the lamp of knowledge.  In this way, God Himself becomes the Savior of His devotees and delivers them from mṛityu saṁsāra sāgarāt (the cycle of life and death)." }, { "verseTitle": "Bhagavad Gita 12.8", "verse": "8", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "मय्येव मन आधत्स्व मयि बुद्धिं निवेशय |\nनिवसिष्यसि मय्येव अत ऊर्ध्वं न संशय: || 8||", "text": "मय्येव मन आधत्स्व मयि बुद्धिं निवेशय |\nनिवसिष्यसि मय्येव अत ऊर्ध्वं न संशय: || 8||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_008.mp3" }, "wordMeanings": "", "translation": { "text": "Fix your mind on Me alone and surrender your intellect to Me. There upon, you will always live in Me. Of this, there is no doubt.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-08.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.8.mp3" ] }, "commentary": "Having explained that worship of the personal form is better, Shree Krishna now begins to explain how to worship Him.  He asks Arjun to do two things—fix the mind on God and also surrender the intellect to Him.  The function of the mind is to create desires, attractions, and aversions.  The function of the intellect is to think, analyze, and discriminate.\nThe importance of the mind has been repeatedly stated in the Vedic scriptures:\nchetaḥ khalvasya bandhāya muktaye chātmano matamguṇeṣhu saktaṁ bandhāya rataṁ vā puṁsi muktaye(Bhagavatam 3.25.15)\n“Captivity in Maya and liberation from it is determined by the mind.  If it is attached to the world, one is in bondage, and if the mind is detached from the world, one gets liberated.”\nmana eva manuṣhyāṇāṁ kāraṇaṁ bandha mokṣhayoḥ   (Pañchadaśhī)\n“Bondage and liberation are decided by the state of the mind.”  Mere physical devotion is not sufficient; we must absorb the mind in thinking of God.  The reason is that without the engagement of the mind, mere sensory activity is of no value.  For example, we hear a sermon with our ears, but if the mind wanders off, we will not know what was said.  The words will fall on the ears but they will not register.  This shows that without engaging the mind the work of the senses does not count.  On the other hand, the mind is such an instrument that in it all the senses reside in the subtle form.  Thus, even without the actual sensory activity the mind experiences the perceptions of sight, smell, taste, touch, and sound.  For example, at night when we sleep our senses are inactive.  Yet while dreaming, our mind experiences the objects of all the senses.  This proves that the mind has the capacity to experience all perceptions even without the gross senses.  Therefore, while noting our karmas, God gives importance to the mental works and not the physical works of the senses.\nEven beyond the mind is the intellect.  We can only fix the mind upon God when we surrender our intellect to Him.  In material pursuits as well, when we face situations beyond the capability of our intellect, we take guidance from a person with superior intellect.  For example, we visit a doctor when we are sick.  We have no knowledge of medical science ourselves, and so we follow the advice of a qualified medical doctor.  The doctor checks our symptoms, looks at our medical reports, makes a diagnosis, and then prescribes the medicines.  We surrender our intellect and take the medicines according to the doctor’s prescription.  Similarly, if we are involved in a legal case, we take the help of a lawyer.  The lawyer instructs us how to handle the interrogation by the opposing lawyer.  Having no knowledge of law ourselves, we surrender our intellect and simply do as the lawyer says.\nIn the same way, at present our intellect is subject to many defects.  Akrur, who went to get Shree Krishna from Vrindavan to Mathura, described these imperfections of the intellect in the Bhagavatam (10.40.25):  anityānātma duḥkheṣhu viparyaya matirhyaham  Akrur said: “Our intellect is strapped with wrong knowledge.  Though we are eternal souls, we think of ourselves to be the perishable body.  Although all the objects of the world are perishable, we think they will always remain with us, and hence, we busily accumulate them day and night.  And though the pursuit of sensual pleasures only results in misery in the long run, we still chase them in the hope that we will find happiness.”  The above three defects of the intellect are called viparyaya, or reversals of knowledge under material illusion.  The gravity of our problem is further aggravated because our intellect is habituated to this kind of defective thinking from innumerable previous lifetimes.  If we run our lives in accordance with the directions of our intellect, we will definitely not make much progress on the divine path.  Thus, if we wish to achieve spiritual success by attaching the mind to God, we must surrender our intellect to Him and follow His directions.  Surrendering the intellect means to think in accordance with the knowledge received from God via the medium of the scriptures and the bonafide Guru.  The characteristics of a surrendered intellect are described in verse 18.62." }, { "verseTitle": "Bhagavad Gita 12.9", "verse": "9", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् |\nअभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय || 9||", "text": "अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् |\nअभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय || 9||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_009.mp3" }, "wordMeanings": "", "translation": { "text": "If you are unable to fix your mind steadily on Me, O Arjun, then practice remembering Me with devotion while constantly restraining the mind from worldly affairs.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-09.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.9.mp3" ] }, "commentary": "Fixing the mind upon Shree Krishna is the perfection of sādhanā (spiritual practice), but immediately on beginning the path, we cannot expect to become perfect.  So, what should those people do, who cannot perfectly fix their mind on God?  Shree Krishna states here that they should endeavor to remember Him with devotion.  As the saying goes, “Practice makes perfect.”  This is called abhyāsa yog, or “union with God through repeated practice.”  Each time the mind wanders toward other objects and ideas, the devotee must strive to bring it back to God through remembrance of His Names, Forms, Virtues, Pastimes, Abodes, and Associates.\nJagadguru Shree Kripaluji Maharaj emphasizes this repeated practice in his instructions for sādhaks:\njagata te mana ko haṭā kara, lagā hari meñ pyāre\nisī kā abhyāsa puni puni, karu nirantara pyāre   (Sādhanā Karu Pyāre)\n“O dear one, remove the mind from the world and fix it on God.  Practice this constantly, again and again!”" }, { "verseTitle": "Bhagavad Gita 12.10", "verse": "10", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव |\nमदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि || 10||", "text": "अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव |\nमदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि || 10||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_010.mp3" }, "wordMeanings": "", "translation": { "text": "If you cannot practice remembering Me with devotion, then just try to work for Me. Thus performing devotional service to Me, you shall achieve the stage of perfection.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-10.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.10.mp3" ] }, "commentary": "The instruction to practice to remember God is also often easier said than done.  The mind is made from the material energy Maya and it naturally runs toward the material objects of the world, while taking it toward God requires conscious and determined effort.  We may hear the instruction that we should think of God, and we may desire to implement it, but when we get absorbed in our work, God slips out of the mind.  So what should those people do who find it difficult to practice the remembrance of God at all times of the day?  Shree Krishna answers this question in the above verse.\nThose who cannot constantly remember God should practice to simply work for Him.  In whatever work they perform, they should cultivate the intention that they are doing it for the pleasure of the Lord, as stated previously in verses 9.27 and 9.28.  In household life, a major portion of one’s time goes in the maintenance of the family.  One should keep doing the same work, but change the internal consciousness.  Rather than doing it out of bodily attachment for them, one should develop the consciousness that the family members are all children of God, and one has a responsibility to take care of them for His pleasure.  One has to continue earning one’s living, but again, a modification can be done in the consciousness with which one works.  Rather than thinking that it is for the purpose of earning money for worldly enjoyment, one can think, “I wish to maintain my family and myself with the earnings to enable us all to engage in devotion.  And whatever I can save, I will donate in the service of God.”  Similarly, the bodily processes of eating, sleeping, bathing, etc. cannot be given up.  But here again, we can develop divine consciousness, “I need to keep my body healthy so that I can serve God with it.  That is why I will carefully do the tasks required for its maintenance.”\nWhen we practice working for the pleasure of God, we will naturally stop engaging in selfish activities and move toward those that are more in the nature of devotional service.  In this way, by performing all actions for the exclusive satisfaction of the Supreme Lord Krishna, our mind will become steady and we will soon be able to focus upon Him.  Then, gradually love for God will manifest within the heart, and we will gain success in constantly thinking of Him." }, { "verseTitle": "Bhagavad Gita 12.11", "verse": "11", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रित: |\nसर्वकर्मफलत्यागं तत: कुरु यतात्मवान् || 11||", "text": "अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रित: |\nसर्वकर्मफलत्यागं तत: कुरु यतात्मवान् || 11||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_011.mp3" }, "wordMeanings": "", "translation": { "text": "If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-11.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.11.mp3" ] }, "commentary": "Beginning with verse 12.8, Shree Krishna gave three ways for Arjun’s welfare.  In the third, He asked Arjun to work for Him.  However, that also requires a purified and resolute intellect.  Those who are not yet convinced about their relationship with God, and have not yet made God-realization the goal of their lives, may find it impossible to work for His pleasure.  Therefore, Shree Krishna now gives the fourth alternative for welfare.  He says, “Arjun keep doing your works as before, but become detached from the fruits of your actions.”  Such detachment will purify our mind from the modes of ignorance (tamas) and passion (rajas), and bring it to the mode of goodness (sattva).  In this way, renouncing the fruits of our efforts will help remove worldliness from our mind and strengthen the intellect.  Then, the purified intellect will more easily be able to comprehend transcendental knowledge, and we will be able to move to the higher levels of sādhanā." }, { "verseTitle": "Bhagavad Gita 12.12", "verse": "12", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते |\nध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् || 12||", "text": "श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते |\nध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् || 12||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_012.mp3" }, "wordMeanings": "", "translation": { "text": "Better than mechanical practice is knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-12.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.12.mp3" ] }, "commentary": "Many people are at the level of mechanical practice.  They perform the rituals enjoined by their religious creed, but do not engage their mind in God.  When they purchase a new house or a new car, they call the Pundit to perform the pūjā (worship) ceremony.  And while the Pundit performs the pūjā, they sit and talk in the other room or sip a cup of tea.  For them, devotion is nothing more than performing the empty ritual.  It is often performed by way of ceremonial habits that have been passed on from parents and elders.  Performing rituals mechanically is not a bad thing, for after all, something is better than nothing.  At least such people are externally engaging in devotion.\nHowever, Shree Krishna says that higher than mechanical practice is the cultivation of spiritual knowledge.  Knowledge bestows the understanding that the goal of life is God-realization and not material progress.  One who is versed in knowledge goes beyond the empty rituals and develops the desire to purify the mind.  But mere knowledge by itself cannot cleanse the heart.  And thus, Shree Krishna says that higher than the cultivation of knowledge is the process of engaging the mind in meditation.  By practically controlling the mind through meditation, we begin to develop detachment from worldly pleasures.  When the mind develops some measure of the quality of detachment, we can then practice the next step, which is renunciation of the fruits of actions.  As explained in the previous verse, this will help remove worldliness from the mind and strengthen the intellect for the subsequent higher stages." }, { "verseTitle": "Bhagavad Gita 12.13 – 12.14", "verse": "13-14", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |\nनिर्ममो निरहङ्कार: समदु:खसुख: क्षमी || 13||\nसन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |\nमय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: || 14||", "text": "अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |\nनिर्ममो निरहङ्कार: समदु:खसुख: क्षमी || 13||\nसन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |\nमय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: || 14||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_013-014.mp3" }, "wordMeanings": "", "translation": { "text": "Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate. They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving. They are ever-content, steadily united with Me in devotion, self-controlled, of firm resolve, and dedicated to Me in mind and intellect.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-13.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-14.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.13.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.14.mp3" ] }, "commentary": "Having stated that devotion to His personal form is the best, Shree Krishna now goes on to explain in verses 13 to 19, the qualities of His loving devotees.\nFree from malice toward all living beings.  The devotees realize that all living beings are tiny parts of God.  If they harbor envy toward others, it is tantamount to harboring envy toward God Himself.  So the devotees are free from malice even toward those who are inimical toward them.\nFriendly and compassionate.  Devotion engenders the feeling of unity amongst all living beings by virtue of their being children of the one God.  The notion of seeing others as alien to oneself is wiped out.  This leads to the growth of affability in the devotees and sympathy toward the sufferings of others.\nFree from attachment to possessions and egotism.  The biggest enemy of devotion is pride.  One can only progress on the spiritual path if one practices self-effacement.  Proficient devotees naturally become humble and eliminate pride and proprietorship from their personality, as well as the false identification of being the body.\nEquipoised in happiness and distress.  Devotees have faith that only efforts are in their hands, while the results are in the hands of God.  So whatever results come their way, they see them as the will of God, and accept them with equanimity.\nEver forgiving.  Devotees never think of punishing wrongdoers for their emotional satisfaction.  Harboring such negative thoughts toward others ruins one’s own devotion.  So accomplished devotees refuse to harbor unforgiving thoughts in all circumstances and leave the task of punishing wrongdoers upon God.\nEver contented.  Contentment comes not from increasing our possessions, but by decreasing our wants.  Devotees no longer look upon material objects as the source of pleasure, and thus are content with whatever they get.\nSteadily united with Me in devotion.  As explained previously, “Yog” means union.  Devotees are yogis because their consciousness is absorbed in God.  This absorption is not occasional or intermittent, but steady and constant because they are established in their relationship with God.\nSelf-controlled.  Devotees attach their mind to God in loving devotion.  It is thus detached from the world, and this gives them mastery over their mind and senses.\nFirm in conviction.  The quality of determination comes from possessing a resolute intellect.  Since devotees tie their intellect to the knowledge of the scriptures and the instructions of the Guru, it becomes so resolute that even if the whole world tries to convince them otherwise, they do not budge an inch from their position.\nDedicated to Me in mind and intellect.  The soul is a servant of God by its inherent nature, and as we become enlightened with this knowledge, we naturally dedicate ourselves to the Supreme Lord.  In this surrender, the mind and intellect are of primary importance.  When they are devoted to God, the rest of the personality—body, working senses, knowledge senses, worldly possessions, and soul—naturally get dedicated in His service.  Shree Krishna says that devotees who exhibit these qualities are very dear to Him." }, { "verseTitle": "Bhagavad Gita 12.15", "verse": "15", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: |\nहर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय: || 15||", "text": "यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: |\nहर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय: || 15||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_015.mp3" }, "wordMeanings": "", "translation": { "text": "Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-15.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.15.mp3" ] }, "commentary": "The soul is by nature pure and uncontaminated.  The problem is that it is presently covered by the impure mind.  Once these impurities are removed, the glorious qualities of the soul naturally shine forth.  The Shreemad Bhagavatam states:\nyasyāsti bhaktir bhagavatyakiñchanāsarvair guṇais tatra samāsate surāḥharāvabhaktasya kuto mahad-guṇāmanorathenāsati dhāvato bahiḥ(5.18.12)\n“All the wonderful qualities of the celestial gods manifest in those who devote themselves to the Supreme Lord.  But those who do not engage in devotion only keep running on the chariot of their mind (no matter how many self-transformational techniques they may practice).”  Here, Shree Krishna describes some more qualities that develop in His devotees.\nNot a source of annoyance to anyone.  Devotion melts and softens the heart, and so the devotees naturally become gentle in their dealings with everyone.  Besides, they behold God seated in everyone and see all as His tiny fragments.  Therefore, they can never think of harming anyone.\nNot agitated by anyone.  Though devotees never hurt others, it does not mean that others do not try to hurt them.  The history of saints around the world reveals that during their lifetime those who felt threatened by their welfare work and principles often oppressed them.  However, the saints always maintained a compassionate attitude even toward the inimical.  Thus, we see how Jesus of Nazareth prayed on the cross, “Father, forgive them for they know not what they do.”  (Luke 23.34)\nEqual in pleasure and pain.  Devotees are equipped with the wisdom of the scriptures, and hence, they are aware that pleasure and pain are both inevitable with the flow of life, just like the passing summer and winter seasons.  Hence, with their inexhaustible positive attitude, they see the grace of God in both, and utilize all situations to enhance their devotion.\nFree from fear and anxiety.  The cause of fear and anxiety is attachment.  It makes us yearn for the object of attachment and fear separation from it.  The moment we become detached from material objects, we become fearless.  The devotees are not only free from attachment; they also are in harmony with the will of God.  Hence, they experience neither fear nor anxiety." }, { "verseTitle": "Bhagavad Gita 12.16", "verse": "16", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: |\nसर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय: || 16||", "text": "अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: |\nसर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय: || 16||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_016.mp3" }, "wordMeanings": "", "translation": { "text": "Those who are indifferent to worldly gains, externally and internally pure, skillful, without cares, untroubled, and free from selfishness in all undertakings, such devotees of Mine are very dear to Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-16.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.16.mp3" ] }, "commentary": "Indifferent to worldly gains.  To a very poor person, the loss or gain of $100 would be an important matter, but a multi-billionaire would consider it insignificant and not give any further thought to it.  Devotees are rich in divine love for God and they consider it to be the highest treasure worthy of possessing.  They also give the highest priority to the loving service of the Lord.  Hence, they become unconcerned about worldly gains.\nExternally and internally pure.  Since their minds are constantly absorbed in the all-pure Lord, devotees become internally cleansed from the defects of lust, anger, greed, envy, ego, etc.  In this state of mind, they naturally prefer to keep the external body and environment pure as well.  Thus, in accordance with the old saying, “Cleanliness is next to Godliness,” they are also externally pure.\nSkillful.  Devotees look on all their tasks as opportunities to serve God.  Hence, they perform their works with great care and attention.  This naturally makes them skillful.\nWithout cares.  Having faith that God is always protecting them in accordance with their surrender, they become without care.\nUntroubled.  Since devotees are surrendered to the will of God, they simply put in their best effort in all endeavors, but leave the results in the hands of the Supreme.  Thus, whatever the outcome, they remain untroubled, subjugating their will to the divine will.\nFree from selfishness in all undertakings.  Their attitude of service makes them rise above petty selfishness." }, { "verseTitle": "Bhagavad Gita 12.17", "verse": "17", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "यो न हृष्यति न द्वेष्टि न शोचति न काङ् क्षति |\nशुभाशुभपरित्यागी भक्तिमान्य: स मे प्रिय: || 17||", "text": "यो न हृष्यति न द्वेष्टि न शोचति न काङ् क्षति |\nशुभाशुभपरित्यागी भक्तिमान्य: स मे प्रिय: || 17||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_017.mp3" }, "wordMeanings": "", "translation": { "text": "Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament for any loss nor hanker for any gain, who renounce both good and evil deeds, such persons who are full of devotion are very dear to Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-17.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.17.mp3" ] }, "commentary": "They neither rejoice in mundane pleasures nor despair in worldly sorrows.  If we are in the dark and someone offers help by showing a lamp, we naturally rejoice.  Then, if someone blows out the flame, we feel annoyed.  But if we are standing under the noonday sun, we feel indifferent whether someone shows us a lamp or another blows it out.  Similarly, the devotees of the Lord, being gratified with the divine love bliss of the God, rise above pleasure and despair.\nNeither lament for any loss nor hanker for any gain.  Such devotees neither hanker after pleasant worldly situations nor grieve in unpleasant ones.  The Nārad Bhakti Darśhan states:\nyatprāpya na kiñchidvāñchhati, na śhochati, na dveṣhṭi, na ramate, notsāhi bhavati (Sūtra 5)\n“On attaining divine love for God, the devotees neither yearn for pleasant things nor grieve on losing them.  They are not hateful of those who harm them.  They have no liking for worldly enjoyments.  They are not anxious for the enhancement of their worldly position.”  Devotees relish the bliss of God, so the bliss of all material objects seems insignificant in comparison.\nRenounce both good and evil actions.  Devotees obviously renounce evil actions (vikarm), for they are against their nature and displeasing to God.  The good actions Shree Krishna refers to are prescribed ritualistic duties (karm) mentioned in the scriptures.  All actions performed by the devotees become akarm (inaction) because they are not performed with any selfish motive and are dedicated to God.  The concept of akarm has been explained in great detail in verses 4.17 to 4.20.\nFull of devotion.  Bhaktimān means “filled with devotion.”  The nature of divine love is such that it keeps increasing for eternity.  Bhakti poets have said:  prem meñ pūrṇimā nahīñ “Unlike the moon which waxes to a limit and then wanes, divine love keeps growing without limit.”  So, the heart of the devotee contains an ocean of love for God.  Shree Krishna says that such devotees are very dear to Him." }, { "verseTitle": "Bhagavad Gita 12.18 – 12.19", "verse": "18-19", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "सम: शत्रौ च मित्रे च तथा मानापमानयो: |\nशीतोष्णसुखदु:खेषु सम: सङ्गविवर्जित: || 18||\nतुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् |\nअनिकेत: स्थिरमतिर्भक्तिमान्मे प्रियो नर: || 19||", "text": "सम: शत्रौ च मित्रे च तथा मानापमानयो: |\nशीतोष्णसुखदु:खेषु सम: सङ्गविवर्जित: || 18||\nतुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् |\nअनिकेत: स्थिरमतिर्भक्तिमान्मे प्रियो नर: || 19||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_018-019.mp3" }, "wordMeanings": "", "translation": { "text": "Those, who are alike to friend and foe, equipoised in honor and dishonor, cold and heat, joy and sorrow, and are free from all unfavorable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me, such persons are very dear to Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-18.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-19.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.18.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.19.mp3" ] }, "commentary": "Shree Krishna describes ten more qualities here.\nAlike to friend and foe.  Devotees are positively disposed toward all and are not swayed by the sentiments of enmity and friendship.  There is a beautiful story about Prahlad regarding this.  Once, his son, Virochan, got into an argument with his Guru’s son Sudhanva.  Virochan said, “I am superior to you because I am the son of a king.”  Sudhanva claimed, “I am superior because I am the son of a Ṛiṣhi.”  They were both young, and in their impetuousness, they laid bets.  Both said, “Whoever is proved superior will live while the other will have to die.”  Now, who would be the judge?  Sudhanva said to Virochan, “Your father, Prahlad, will be the judge.”  Virochan exclaimed, “Really!  But then you will complain that he has been partial.”  “No, my father, Ṛiṣhi Angira, has said that your father Prahlad is perfectly just, and will never differentiate between friend and foe.”\nThe two boys went to Prahlad.  Virochan asked, “Father, am I superior or Sudhanva?”  Prahlad said, “Why did this question arise?”  “Father we have laid bets that whoever is proved superior will remain alive while the other will have to die.”  Prahlad smiled and said, “Your friend, Sudhanva, is superior since he is the son of your father’s Guru.”  Prahlad ordered his servants, “Take my son to the gallows and hang him.”\nAt that moment, Sudhanva intervened.  “Wait!” he said to Prahlad, “I have a second question.  Am I superior or you?”  Prahlad replied, “I have been born in a family of demons, while you are the son of a Ṛiṣhi, who is also my Guru.  Hence, you are superior.”  Sudhanva again asked, “In that case, will you obey my instruction?”  “Yes, of course,” responded Prahlad.  “Ok, then leave Virochan,” said Sudhanva.  Prahlad instructed his servants, “Leave him,” in the same manner as he had said, “Take him to the gallows.”\nThe celestial gods showered flowers into his court, and hailed the quality of justice that Prahlad displayed.  This attitude of justice came naturally to Prahlad because by virtue of being a perfect devotee of the Lord he was equal to friend, foe, relative, kith, kin, and outsider.\nEquipoised in honor and dishonor.  Shree Krishna further mentions that the devotees pay no heed to honor and dishonor.  This is just like when a person begins engaging in an illicit relationship, he or she is mindful of what others will say, but when the relationship becomes deep, then the person no longer cares about the disrepute it will bring.  Similarly, in the heart of the devotee the flame of divine love burns so brightly that worldly honor and dishonor no longer carry any importance.\nAlike in cold and heat, joy and sorrow.  The devotees are equipoised in favorable and unfavorable circumstances.  They know that none of these are permanent.  They come and go like the day and the night, and so they do not consider it worth their while to take their thoughts off God and focus on either of them.  An incident from the life of Ramakrishna Paramahansa illustrates the nature of saints.  He got cancer of the throat in his old age.  People asked him to pray to Mother Kali to cure him.  He said, “My mind is absorbed in love for Mother Kali.  Why should I take it off from her and apply it to this dirty bodily cancer?  Whatever God has willed, let it happen.”\nFree from unfavorable association.  Associating with persons or objects is called saṅg.  There are two kinds of saṅg.  Association that takes our mind to the world is kusaṅg (unfavorable association), and that which takes our mind away from the world and toward God is called satsaṅg (favorable association).  Since devotees do not relish worldly thoughts, they naturally avoid kusaṅg and engage in satsaṅg.\nTake praise and reproach alike.  For those who are externally motivated, the appreciation and rejection by others is all-important.  However, devotees are internally motivated by the principles they value within themselves.  Hence, neither commendation nor denunciation by others makes any difference to them.\nGiven to silent contemplation.  Crows and swans have diametrically opposite choices.  While crows are drawn to garbage piles, the majestic swans are attracted by tranquil lakes.  Similarly, the minds of worldly people find great relish in conversing about materialistic topics.  But the saintly devotees possess pure minds, and thus worldly talks seem as attractive to them as a pile of garbage.  This does not mean that they do not converse.  Like the swan drawn to the lakes, their minds are drawn toward topics such as the Names, Forms, Pastimes, and Glories of God.\nContent with whatever comes their way.  The needs of the devotees shrink to the bare necessities for maintaining the body.  Saint Kabir expresses this in his famous couplet:\nmālik itanā dījiye, jāme kuṭumba samāya\nmaiṅ bhī bhūkhā na rahūñ, sādhu na bhūkhā jāya\n“O Lord, give me just enough for the bare maintenance of my family’s bodily needs, and for giving alms to the sadhu who comes to my door.”\nWithout attachment to the place of residence.  No earthly home can be a permanent residence for the soul, for it must necessarily be left behind at the time of death.  When the Mogul Emperor, Akbar, built his capital, Fatehpur Sikri, he put the following inscription on the main entrance gate: “The world is a bridge; cross over it but build no house on it.”  In the same vein, Jagadguru Shree Kripaluji Maharaj states:\njaga meñ raho aise govinda radhey, dharmaśhālā meñ yātrī raheñ jyoñ batā de\n(Rādhā Govind Geet)\n“Live in this world as a traveler lives in a wayside inn (aware that it is to be vacated the next morning).”  Realizing the truth of this statement, devotees look on their home as only a temporary dwelling place.\nIntellect is firmly fixed in Me.  Devotees have deep conviction in the supremacy of God’s position in creation and in their eternal relationship with Him.  They are also firm in their faith that if they surrender to Him lovingly, by God’s grace they will achieve the highest realization.  Hence, they neither wander from attraction-to-attraction or from path-to-path.  Shree Krishna declares such resolute devotees to be very dear to Him." }, { "verseTitle": "Bhagavad Gita 12.20", "verse": "20", "chapter": 12, "lang": "en", "shloka": { "speaker": "", "sanskrit": "ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते |\nश्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रिया: || 20||", "text": "ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते |\nश्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रिया: || 20||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/012_020.mp3" }, "wordMeanings": "", "translation": { "text": "Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C12-H-20.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/12.20.mp3" ] }, "commentary": "Shree Krishna concludes the chapter by summing up His answer to Arjun’s question.  At the beginning of the chapter, Arjun had asked Him regarding whom He considered superior—those who are devoted to His personal form through bhakti-yog, or those who worship the formless Brahman through jñāna-yog.  Shree Krishna responded in the second verse that He considers them to be the highest yogis who steadfastly engage in devotion upon His personal form.  He then continued on the topic of bhakti by explaining first the means of performing devotion and then the qualities of His devotees.  He now ends with the affirmation that the supreme path of spirituality is bhakti.  Those who make the Supreme Lord as their goal and cultivate devotion with great faith, imbued with the virtues mentioned in the previous verses, such devotees are exceedingly dear to God." } ] }