विवेचन सारांश
The Path of Devotion: From Fixing the Mind to Offering Every Action
The 12th Chapter of the Bhagavad Gītā: Bhakti Yoga - The Yoga of Devotion
The discourse commenced with the ceremonial lighting of the Dīpam (lamp) at the lotus feet of Śrī Bhagavān, invoking divine grace and filling the gathering with a profound sense of Bhakti and reverence.
The discourse commenced with the ceremonial lighting of the Dīpam (lamp) at the lotus feet of Śrī Bhagavān, invoking divine grace and filling the gathering with a profound sense of Bhakti and reverence.
सदाशिव समारम्भाम् शंकराचार्य मध्यमाम्।
अस्मद् आचार्य पर्यन्ताम् वंदे गुरु परम्पराम्।।
अस्मद् आचार्य पर्यन्ताम् वंदे गुरु परम्पराम्।।
Beginning with Sadashiva, through Ādi Śankarācārya in between and up to my own preceptor, I bow with reverence to the entire tradition of preceptors.
We are so fortunate. We are so blessed that we have received this opportunity to learn the Bhagavad Gītā, to teach the Bhagavad Gītā, and to spread the knowledge of the Bhagavad Gītā. First of all, one would like to congratulate everyone for completing the learning of the 10 ślokas of the 12th chapter. When the learning journey began, there was uncertainty about whether they would be able to learn it at all. The group came from diverse linguistic backgrounds; some had Telugu, some had Tamil, some had English, Hindi, or Sanskrit, and others came from Bengali or other languages. Altogether, we have 13 languages represented.
At the start, there was uncertainty, and one might not even have known Hindi properly. Reciting the Sanskrit ślokas with pure pronunciation seemed extremely difficult. For many years, the thought persisted that learning the Bhagavad Gītā was perhaps too challenging. Many had seen the yellow book at home but were unaware of its contents. They did not know what the Bhagavad Gītā actually contained.
Now, however, they have truly begun becoming Hindus. When travelling abroad or living outside India, one realises that people often ask whether they have a scripture, the Bhagavad Gītā. Sometimes people also ask questions regarding it. Yet, many are unaware of what it actually contains. There are instances where people are misled even by the name of the Bhagavad Gītā, assuming certain things are written there when, in reality, they are not found in any of the 700 ślokas.
In the Gītā Pariwar, however, after learning all 18 chapters and completing all four levels, this journey is like undertaking a Chardham pilgrimage of knowledge. After completing this “Chardham journey,” one becomes truly confident. One attains command over the Bhagavad Gītā and its scripture so that if anyone asks a question, they are able to answer it, not merely for answering others, but for their own personal understanding and spiritual growth. Slowly, one begins to feel the transformation: how they have started attaining inner peace, how they have started being happy all the time, how they have improved their lifestyle, and how they have optimised their daily routine. Everything is guided by the Bhagavad Gītā, which is the “manual” for life.
The Bhagavad Gītā teaches how to operate this body-mind machine, which is controlled by another higher power, Paramātma. One receives a certain power from Bhagavān, the Paramātma, to run this body and life. This life span is short. One may live 70, 80, or 90 years, and then what? Again, one goes through the cycle of birth and death:
punarapi jananaṃ punarapi maraṇaṃ
punarapi jananī jaṭhare śayanam |
iha saṃsāre bahu dustāre
kṛpayā’pāre pāhi murāre
Life in this worldly existence is full of difficulties.
Here, Śrī Adi Shankaracharya advises:
We are so fortunate. We are so blessed that we have received this opportunity to learn the Bhagavad Gītā, to teach the Bhagavad Gītā, and to spread the knowledge of the Bhagavad Gītā. First of all, one would like to congratulate everyone for completing the learning of the 10 ślokas of the 12th chapter. When the learning journey began, there was uncertainty about whether they would be able to learn it at all. The group came from diverse linguistic backgrounds; some had Telugu, some had Tamil, some had English, Hindi, or Sanskrit, and others came from Bengali or other languages. Altogether, we have 13 languages represented.
At the start, there was uncertainty, and one might not even have known Hindi properly. Reciting the Sanskrit ślokas with pure pronunciation seemed extremely difficult. For many years, the thought persisted that learning the Bhagavad Gītā was perhaps too challenging. Many had seen the yellow book at home but were unaware of its contents. They did not know what the Bhagavad Gītā actually contained.
Now, however, they have truly begun becoming Hindus. When travelling abroad or living outside India, one realises that people often ask whether they have a scripture, the Bhagavad Gītā. Sometimes people also ask questions regarding it. Yet, many are unaware of what it actually contains. There are instances where people are misled even by the name of the Bhagavad Gītā, assuming certain things are written there when, in reality, they are not found in any of the 700 ślokas.
In the Gītā Pariwar, however, after learning all 18 chapters and completing all four levels, this journey is like undertaking a Chardham pilgrimage of knowledge. After completing this “Chardham journey,” one becomes truly confident. One attains command over the Bhagavad Gītā and its scripture so that if anyone asks a question, they are able to answer it, not merely for answering others, but for their own personal understanding and spiritual growth. Slowly, one begins to feel the transformation: how they have started attaining inner peace, how they have started being happy all the time, how they have improved their lifestyle, and how they have optimised their daily routine. Everything is guided by the Bhagavad Gītā, which is the “manual” for life.
The Bhagavad Gītā teaches how to operate this body-mind machine, which is controlled by another higher power, Paramātma. One receives a certain power from Bhagavān, the Paramātma, to run this body and life. This life span is short. One may live 70, 80, or 90 years, and then what? Again, one goes through the cycle of birth and death:
punarapi jananaṃ punarapi maraṇaṃ
punarapi jananī jaṭhare śayanam |
iha saṃsāre bahu dustāre
kṛpayā’pāre pāhi murāre
Life in this worldly existence is full of difficulties.
Here, Śrī Adi Shankaracharya advises:
भज गोविंदं भज गोविंदं
गोविंदं भज मूढ़मते।
गोविंदं भज मूढ़मते।
Always remember, one should devote themselves to chanting the name of Bhagavān. Doing so accumulates merit and spiritual balance.
Otherwise, if one merely continues being born, growing old, earning money, performing duties, getting married, raising children, and then dying, the cycle repeats endlessly. After retirement, one realises the importance of spirituality and begins reading scriptures, listening to kathās, or guiding children at an early age to learn the scripture. One wonders whether they will become a sanyāsī or a sādhu, but the right age for learning is when one begins; the earlier, the better.
The narrator shares her personal journey: she started at 10 years old with a background in physics, chemistry, and mathematics, without knowledge of Sanskrit. She joined the Gītā Pariwar Bal Sanskār Kendra and gradually gained some knowledge of the Bhagavad Gītā and its ślokas. Initially, their interest was not in meditation or Gītā per se, but in playing and engaging with others. Over time, they experienced profound life transformation and a sense of belonging, feeling like a true member of the Gītā Pariwar.
Joining the Gītā Pariwar and completing Level Four is more than just an online learning journey. The Pariwar has a global presence, founded in 1986 by Param Pujya Swami Govind Devgiri Ji Maharaj. After learning 10 ślokas, the learners now feel confident to eventually learn all 700 ślokas, as the trainers teach so wonderfully and the community is supportive, with many friends, colleagues, and other learners engaged in the process.
In the Upaniṣads, there is a line:
Otherwise, if one merely continues being born, growing old, earning money, performing duties, getting married, raising children, and then dying, the cycle repeats endlessly. After retirement, one realises the importance of spirituality and begins reading scriptures, listening to kathās, or guiding children at an early age to learn the scripture. One wonders whether they will become a sanyāsī or a sādhu, but the right age for learning is when one begins; the earlier, the better.
The narrator shares her personal journey: she started at 10 years old with a background in physics, chemistry, and mathematics, without knowledge of Sanskrit. She joined the Gītā Pariwar Bal Sanskār Kendra and gradually gained some knowledge of the Bhagavad Gītā and its ślokas. Initially, their interest was not in meditation or Gītā per se, but in playing and engaging with others. Over time, they experienced profound life transformation and a sense of belonging, feeling like a true member of the Gītā Pariwar.
Joining the Gītā Pariwar and completing Level Four is more than just an online learning journey. The Pariwar has a global presence, founded in 1986 by Param Pujya Swami Govind Devgiri Ji Maharaj. After learning 10 ślokas, the learners now feel confident to eventually learn all 700 ślokas, as the trainers teach so wonderfully and the community is supportive, with many friends, colleagues, and other learners engaged in the process.
In the Upaniṣads, there is a line:
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥
“Yameṣa vṛṇote tena labhyaḥ”, meaning “one attains what one has chosen.” If one thinks that they chose the Bhagavad Gītā for themselves, that is a misconception. In reality, one is chosen for the Bhagavad Gītā. This opportunity comes because of the collective merit of previous lives, and one must make sincere efforts not to abandon this path. Even if life is busy, one can devote 40 minutes daily to spirituality, learning the Gītā for personal peace, happiness, and societal contribution, without selfishness.
One may ask why the learning started with the 12th chapter instead of the first. The class began with Chapter 12 due to a specific methodology. There are two methods of learning the scriptures: pāṭhya-kram and tātparya-kram. The pāṭhya-kram involves learning exactly as it is presented in the scripture, while tātparya-kram involves understanding the deeper meaning of the scripture. Starting with the 12th chapter allows learners to comprehend it more easily and gain confidence by learning shorter chapters first (e.g., Chapters 12 and 15 have 20 ślokas each). In contrast, the first chapter has 47 ślokas, and the second chapter, being one of the greatest chapters on Jñāna Yoga, is difficult to grasp initially. Beginning with the first chapter may discourage learners, as Arjuna is in distress, crying repeatedly.
Starting with Chapters 12 and 15, which focus on Bhakti Yoga, the yoga of devotion, ensures that even if one does not have time for the entire Gītā, one gains understanding of devotion and learns how to perform it properly. Over time, learners will understand the teachings of the Bhagavad Gītā in every chapter.
The Bhagavad Gītā also emphasises knowing the speaker, the context, and the background: it was spoken by Bhagavān Krishna on the battlefield of Kurukshetra during the Mahābhārata war. Arjuna, standing on the battlefield, was deeply distressed. Bhagavān Krishna began instructing him, delivering this sacred upadeśa. Visual depictions of Kurukshetra and Krishna teaching Arjuna reinforce the depth of this knowledge.
In summary, this journey demonstrates that with divine grace, structured learning, dedication, and understanding of purpose (prayojanam), one can gradually master the Bhagavad Gītā, embody its teachings, and transform one’s life for the better.
Bhagavān Śaṅkarācārya started writing his commentary from the second chapter, the 11th śloka. He did not write a commentary on the first chapter because the first chapter is essentially a preface to the Bhagavad Gītā, it is just the beginning, setting the stage. Up until the 10th śloka of the second chapter, it is Arjuna who is speaking, Sanjaya who is narrating, and Dhṛtarāṣṭra who is listening. I will share more details about Dhṛtarāṣṭra in the next session. For now, it is important to note that it was only on the 11th day of the Mahābhārata war that Sanjaya returned to Dhṛtarāṣṭra in Hastināpura. Dhṛtarāṣṭra then asked Sanjaya a question: “What happened there?”
Sanjaya replied that Bhīṣma Pitāmaha was on the battlefield, ready to be killed. Dhṛtarāṣṭra immediately interrupted:
dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya
“Wait, wait, Sanjaya! Tell me everything from the beginning, what all happened there, at Dharmakṣetra, Kurukṣetra, where my sons and the Pāṇḍavas are engaged in battle.” This was the foundation of the Mahābhārata war: Dhṛtarāṣṭra never considered the Pāṇḍavas as his children. According to the śāstric tradition, if a father passes away, the elder brother of the father, what we commonly call the “tauji” or “bade pāpa”, is considered the father of the children. Thus, Yudhiṣṭhira and the Pāṇḍavas always considered Dhṛtarāṣṭra as their father, though Dhṛtarāṣṭra never acknowledged them as his own. This was the scenario.
Then Sanjaya began narrating from the second śloka.
dṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā
āchāryamupasaṅgamya rājā vachanamabravīt
(Seeing the Pāṇḍavas assembled), and continued with many ślokas, narrating to Dhṛtarāṣṭra that it was Arjuna who was speaking. This reflects the traditional sequence: Dhṛtarāṣṭra asks Sanjaya, Sanjaya narrates the conversation, Arjuna asks questions to Bhagavān Kṛṣṇa, and Bhagavān Kṛṣṇa responds. In the first chapter, Arjuna is simply expressing his anguish: he is overwhelmed, distressed, and repeatedly says he cannot fight. He sees Bhīṣma Pitāmaha, Droṇācārya, and all his relatives on the battlefield and feels incapable of lifting his bow, Gandīvam, saying, “My body is burning, my mouth is dry, I am shivering, I cannot stand. I cannot fight.”
To understand this fully, one must also consider Arjuna’s age. While we often imagine Arjuna in his late 30s, he was in fact a very mature man, around 84 years old. There are different scholarly opinions suggesting 87 or 89 years, but 84 is widely considered accurate. He was a warrior who had never been defeated by anyone in any war, yet he stood before Bhagavān Kṛṣṇa in complete despair, representing the human condition. Despite his immense tapas, piety, and past meritorious deeds, he was deeply troubled in that moment.
There is also the story of Urvaśī. Arjuna had once been in the heavenly realm, and when Urvaśī, the apsarā, danced there, he focused on her not with lust, but with the vision of a mother, because she was an ancestor of his. Even when Urvaśī, following the culture of divine hospitality, approached him, he respectfully declined, acknowledging her as a mother figure, not with desire. She cursed him to become a brahmacārī for one year, which led to his incarnation as Bṛhannalā during the period of agyāta-vāsa (concealed identity), where he lived in Virāṭanagara, performing dance and music, hiding his true identity.
Arjuna had been deeply disciplined and virtuous. Even when he wrestled with Bhagavān Śiva, he satisfied him and received divine astras. He possessed all qualities of humility, compassion, and love, which made him beloved by everyone, including Bhīṣma Pitāmaha and Droṇācārya. When Arjuna stood on the battlefield before Dhṛtarāṣṭra’s army, despite being enraged at the Kauravas, seeing his teachers and relatives caused him immense inner conflict: he was torn between duty and personal attachment, contemplating the consequences of fighting against his own family.
Thus, in the first chapter, there are numerous arguments and internal struggles, with Arjuna expressing his confusion and sorrow. Only from the second chapter, 11th śloka onwards, does Bhagavān Kṛṣṇa begin teaching without indulgence in sympathy, scolding Arjuna, guiding him firmly.
The purpose of the Bhagavad Gītā, as explained here, is timeless. After thousands of years, we are in this battlefield of life, facing numerous challenges, and we need the Bhagavad Gītā as the foundation of our lives, to teach us how to live, how to act righteously, and how to remain happy amidst difficulties.
Throughout history, great figures such as Mahātmā Gandhī, Vinobā Bhāve, Ālbert Einstein, and Bal Gangādhara Tilak have drawn upon the Gītā for guidance. The Bhagavad Gītā has inspired countless commentaries, over 1,800 authentic ones. Even the Bible has approximately 1,300 translations. If we count translations, the number would be much higher, but authentic commentaries on the Gītā number around 1,800. This is verified and substantial, not merely prolific writing.
The Gītā answers all questions of life in just 700 ślokas. Gīta Press has even published a small “gutka” Gītā, a one-page Gītā, containing all 700 ślokas, a very small scripture, yet it encompasses all teachings to guide us in living righteously.
The opening verse itself declares:
One may ask why the learning started with the 12th chapter instead of the first. The class began with Chapter 12 due to a specific methodology. There are two methods of learning the scriptures: pāṭhya-kram and tātparya-kram. The pāṭhya-kram involves learning exactly as it is presented in the scripture, while tātparya-kram involves understanding the deeper meaning of the scripture. Starting with the 12th chapter allows learners to comprehend it more easily and gain confidence by learning shorter chapters first (e.g., Chapters 12 and 15 have 20 ślokas each). In contrast, the first chapter has 47 ślokas, and the second chapter, being one of the greatest chapters on Jñāna Yoga, is difficult to grasp initially. Beginning with the first chapter may discourage learners, as Arjuna is in distress, crying repeatedly.
Starting with Chapters 12 and 15, which focus on Bhakti Yoga, the yoga of devotion, ensures that even if one does not have time for the entire Gītā, one gains understanding of devotion and learns how to perform it properly. Over time, learners will understand the teachings of the Bhagavad Gītā in every chapter.
The Bhagavad Gītā also emphasises knowing the speaker, the context, and the background: it was spoken by Bhagavān Krishna on the battlefield of Kurukshetra during the Mahābhārata war. Arjuna, standing on the battlefield, was deeply distressed. Bhagavān Krishna began instructing him, delivering this sacred upadeśa. Visual depictions of Kurukshetra and Krishna teaching Arjuna reinforce the depth of this knowledge.
In summary, this journey demonstrates that with divine grace, structured learning, dedication, and understanding of purpose (prayojanam), one can gradually master the Bhagavad Gītā, embody its teachings, and transform one’s life for the better.
Bhagavān Śaṅkarācārya started writing his commentary from the second chapter, the 11th śloka. He did not write a commentary on the first chapter because the first chapter is essentially a preface to the Bhagavad Gītā, it is just the beginning, setting the stage. Up until the 10th śloka of the second chapter, it is Arjuna who is speaking, Sanjaya who is narrating, and Dhṛtarāṣṭra who is listening. I will share more details about Dhṛtarāṣṭra in the next session. For now, it is important to note that it was only on the 11th day of the Mahābhārata war that Sanjaya returned to Dhṛtarāṣṭra in Hastināpura. Dhṛtarāṣṭra then asked Sanjaya a question: “What happened there?”
Sanjaya replied that Bhīṣma Pitāmaha was on the battlefield, ready to be killed. Dhṛtarāṣṭra immediately interrupted:
dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya
“Wait, wait, Sanjaya! Tell me everything from the beginning, what all happened there, at Dharmakṣetra, Kurukṣetra, where my sons and the Pāṇḍavas are engaged in battle.” This was the foundation of the Mahābhārata war: Dhṛtarāṣṭra never considered the Pāṇḍavas as his children. According to the śāstric tradition, if a father passes away, the elder brother of the father, what we commonly call the “tauji” or “bade pāpa”, is considered the father of the children. Thus, Yudhiṣṭhira and the Pāṇḍavas always considered Dhṛtarāṣṭra as their father, though Dhṛtarāṣṭra never acknowledged them as his own. This was the scenario.
Then Sanjaya began narrating from the second śloka.
dṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā
āchāryamupasaṅgamya rājā vachanamabravīt
(Seeing the Pāṇḍavas assembled), and continued with many ślokas, narrating to Dhṛtarāṣṭra that it was Arjuna who was speaking. This reflects the traditional sequence: Dhṛtarāṣṭra asks Sanjaya, Sanjaya narrates the conversation, Arjuna asks questions to Bhagavān Kṛṣṇa, and Bhagavān Kṛṣṇa responds. In the first chapter, Arjuna is simply expressing his anguish: he is overwhelmed, distressed, and repeatedly says he cannot fight. He sees Bhīṣma Pitāmaha, Droṇācārya, and all his relatives on the battlefield and feels incapable of lifting his bow, Gandīvam, saying, “My body is burning, my mouth is dry, I am shivering, I cannot stand. I cannot fight.”
To understand this fully, one must also consider Arjuna’s age. While we often imagine Arjuna in his late 30s, he was in fact a very mature man, around 84 years old. There are different scholarly opinions suggesting 87 or 89 years, but 84 is widely considered accurate. He was a warrior who had never been defeated by anyone in any war, yet he stood before Bhagavān Kṛṣṇa in complete despair, representing the human condition. Despite his immense tapas, piety, and past meritorious deeds, he was deeply troubled in that moment.
There is also the story of Urvaśī. Arjuna had once been in the heavenly realm, and when Urvaśī, the apsarā, danced there, he focused on her not with lust, but with the vision of a mother, because she was an ancestor of his. Even when Urvaśī, following the culture of divine hospitality, approached him, he respectfully declined, acknowledging her as a mother figure, not with desire. She cursed him to become a brahmacārī for one year, which led to his incarnation as Bṛhannalā during the period of agyāta-vāsa (concealed identity), where he lived in Virāṭanagara, performing dance and music, hiding his true identity.
Arjuna had been deeply disciplined and virtuous. Even when he wrestled with Bhagavān Śiva, he satisfied him and received divine astras. He possessed all qualities of humility, compassion, and love, which made him beloved by everyone, including Bhīṣma Pitāmaha and Droṇācārya. When Arjuna stood on the battlefield before Dhṛtarāṣṭra’s army, despite being enraged at the Kauravas, seeing his teachers and relatives caused him immense inner conflict: he was torn between duty and personal attachment, contemplating the consequences of fighting against his own family.
Thus, in the first chapter, there are numerous arguments and internal struggles, with Arjuna expressing his confusion and sorrow. Only from the second chapter, 11th śloka onwards, does Bhagavān Kṛṣṇa begin teaching without indulgence in sympathy, scolding Arjuna, guiding him firmly.
The purpose of the Bhagavad Gītā, as explained here, is timeless. After thousands of years, we are in this battlefield of life, facing numerous challenges, and we need the Bhagavad Gītā as the foundation of our lives, to teach us how to live, how to act righteously, and how to remain happy amidst difficulties.
Throughout history, great figures such as Mahātmā Gandhī, Vinobā Bhāve, Ālbert Einstein, and Bal Gangādhara Tilak have drawn upon the Gītā for guidance. The Bhagavad Gītā has inspired countless commentaries, over 1,800 authentic ones. Even the Bible has approximately 1,300 translations. If we count translations, the number would be much higher, but authentic commentaries on the Gītā number around 1,800. This is verified and substantial, not merely prolific writing.
The Gītā answers all questions of life in just 700 ślokas. Gīta Press has even published a small “gutka” Gītā, a one-page Gītā, containing all 700 ślokas, a very small scripture, yet it encompasses all teachings to guide us in living righteously.
The opening verse itself declares:
ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयम्
व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतम्।
अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीम्
अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम्॥
व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतम्।
अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीम्
अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम्॥
This means that Bhagavān Nārāyaṇa Himself, through Vyāsa, is instructing Arjuna to awaken him to the teachings of the Gītā. It is a direct revelation from Bhagavān to Arjuna.
There is also the śloka:
“Gītāyāḥ putra-pustakam yatra yatra pāṭha pravartate,
tatra sarvāṇi tīrthāṇi Prayāga-ādān tatra vai”
Which signifies that wherever the Bhagavad Gītā is read, the merit of all tīrthas is attained, not that the actual pilgrimage sites exist there, but their entire spiritual merit is conferred. This is the power of even a small scripture like the Gītā.
With this understanding, it is time to begin. We will start with the 12th chapter, studying selected ślokas in detail. While we have learned 10 ślokas so far, we will focus on the most important ones in meaning, and go faster over the less significant ones.
There is also the śloka:
“Gītāyāḥ putra-pustakam yatra yatra pāṭha pravartate,
tatra sarvāṇi tīrthāṇi Prayāga-ādān tatra vai”
Which signifies that wherever the Bhagavad Gītā is read, the merit of all tīrthas is attained, not that the actual pilgrimage sites exist there, but their entire spiritual merit is conferred. This is the power of even a small scripture like the Gītā.
With this understanding, it is time to begin. We will start with the 12th chapter, studying selected ślokas in detail. While we have learned 10 ślokas so far, we will focus on the most important ones in meaning, and go faster over the less significant ones.
12.1
arjuna uvāca
evaṁ(m) satatayuktā ye, bhaktāstvāṁ(m) paryupāsate,
ye cāpyakṣaRāmavyaktaṁ(n), teṣāṁ(ṅ) ke yogavittamāḥ. 12.1
Arjuna said : The devotees exclusively and constantly devoted to you in the manner stated just earlier, adore You as possessed of form and attributes, and those who adore as the supreme reality only the indestructible unmanifest Brahma (who is Truth, Knowledge and Bliss solidified) of these two types of worshippers who are the best knowers of Yoga?
Now, what is the question? This chapter begins with a question. Arjuna places a question before Bhagavān Kṛṣṇa. In the previous chapters, from the first chapter up to the 11th chapter, Bhagavān has repeatedly praised jñāna-yoga at many places, numerous times. Similarly, at many places, He has also praised bhakti-yoga.
Bhakti-yoga means that one should worship a Manifested Form of the Divine, such as Bhagavān Rāma, Bhagavān Kṛṣṇa, Devī Durgā, or others, forms that are saguna, sākār, manifested. So, there is the distinction between manifested (saguna, sākār) and unmanifested (nirguṇa, nirākār). At several places, Bhagavān praises the worship of the Manifested Lord, and at other places, He praises the worship of the Unmanifested Lord, the ultimate reality without form.
This naturally creates a question in the mind of the seeker: “Now I am confused. Which path should I follow? Which is better for me? And a person who is following jñāna-yoga versus one who is following bhakti-yoga, who is superior in terms of yoga? Who truly attains the ultimate?”
This is the question Arjuna places before Bhagavān Kṛṣṇa. Let us now see how Bhagavān responds here.
Bhakti-yoga means that one should worship a Manifested Form of the Divine, such as Bhagavān Rāma, Bhagavān Kṛṣṇa, Devī Durgā, or others, forms that are saguna, sākār, manifested. So, there is the distinction between manifested (saguna, sākār) and unmanifested (nirguṇa, nirākār). At several places, Bhagavān praises the worship of the Manifested Lord, and at other places, He praises the worship of the Unmanifested Lord, the ultimate reality without form.
This naturally creates a question in the mind of the seeker: “Now I am confused. Which path should I follow? Which is better for me? And a person who is following jñāna-yoga versus one who is following bhakti-yoga, who is superior in terms of yoga? Who truly attains the ultimate?”
This is the question Arjuna places before Bhagavān Kṛṣṇa. Let us now see how Bhagavān responds here.
śrībhagavānuvāca
mayyāveśya mano ye māṁ(n), nityayuktā upāsate,
śraddhayā parayopetāḥ(s), te me yuktatamā matāḥ. 12.2
Śrī Bhagavān said : I consider them to be the best Yogīs, who endowed with supreme faith, and ever united through meditation with Me, worship Me with their mind centred on Me.
If one is always devoted and constantly united in yoga, then the question arises: which form of worship is better? This chapter begins with such a question.
Before addressing the question directly, it is important to understand why worshiping the Manifested Lord is emphasized. Imagine a child learning arithmetic: if a very young child is asked to calculate 5 + 5, he would naturally use his fingers. A slightly older child might use a mobile phone, a laptop, or a calculator. A grown-up, like a teenager or an adult, would simply know that 5 + 5 equals 10, without needing fingers, calculators, or devices.
Now, which is “better”, fingers, a mobile phone, a laptop, or a calculator? There is no absolute answer. It depends on who is using it and for whom the question is being asked. Similarly, in spiritual practice, what is better depends on the devotee’s nature and capacity.
So when Arjuna asks: “Who is superior, the follower of jñāna-yoga or the follower of bhakti-yoga?” Bhagavān Kṛṣṇa answers clearly: the worshipers of the Manifested form are superior in yoga. This means that bhakti-yoga is superior for those asking, and devotion towards a deity with form (saguna, sākār) is the most suitable path.
Why does He give this answer? It is not because worshipping Bhagavān Rāma, Bhagavān Kṛṣṇa, or other Manifested Forms will necessarily yield more “fruit” than meditating on the ultimate Brahman. Rather, the recommendation depends on the capacity of the seeker asking the question. For embodied beings like us, familiar with bhakti, devotion is easier, more approachable, and naturally effective.
If Bhagavān had said that jñāna-yoga is superior, it would be difficult for most devotees to follow, because the path of jñāna is subtle, abstract, and requires intense, concentrated meditation. Bhakti-yoga, in contrast, is accessible: one can sing, worship, chant the Lord’s name, light lamps, recite stotras, and perform other devotional practices.
Before addressing the question directly, it is important to understand why worshiping the Manifested Lord is emphasized. Imagine a child learning arithmetic: if a very young child is asked to calculate 5 + 5, he would naturally use his fingers. A slightly older child might use a mobile phone, a laptop, or a calculator. A grown-up, like a teenager or an adult, would simply know that 5 + 5 equals 10, without needing fingers, calculators, or devices.
Now, which is “better”, fingers, a mobile phone, a laptop, or a calculator? There is no absolute answer. It depends on who is using it and for whom the question is being asked. Similarly, in spiritual practice, what is better depends on the devotee’s nature and capacity.
So when Arjuna asks: “Who is superior, the follower of jñāna-yoga or the follower of bhakti-yoga?” Bhagavān Kṛṣṇa answers clearly: the worshipers of the Manifested form are superior in yoga. This means that bhakti-yoga is superior for those asking, and devotion towards a deity with form (saguna, sākār) is the most suitable path.
Why does He give this answer? It is not because worshipping Bhagavān Rāma, Bhagavān Kṛṣṇa, or other Manifested Forms will necessarily yield more “fruit” than meditating on the ultimate Brahman. Rather, the recommendation depends on the capacity of the seeker asking the question. For embodied beings like us, familiar with bhakti, devotion is easier, more approachable, and naturally effective.
If Bhagavān had said that jñāna-yoga is superior, it would be difficult for most devotees to follow, because the path of jñāna is subtle, abstract, and requires intense, concentrated meditation. Bhakti-yoga, in contrast, is accessible: one can sing, worship, chant the Lord’s name, light lamps, recite stotras, and perform other devotional practices.
By contrast, in the path of jñāna, there are no external rituals, no lamp-lighting, no chanting, no kirtan, nothing tangible to assist the practitioner. Hence, Bhagavān Kṛṣṇa says for embodied beings like us, worshipping the Manifested, Saguna, Sākār Form is superior, not because it gives more “fruit” in a quantitative sense, but because it is easier and more suitable.
Naturally, the next question arises: if bhakti-yoga is easier, what about those who follow jñāna-yoga and worship the Unmanifested, Nirguṇa, Nirākār Lord? What will happen to them? Will they gain any spiritual fruit, or not? Arjuna did not ask this question directly, but Bhagavān, reading his expression and heart, understood that he had this question in mind.
Let us now proceed to see how this is addressed in the third shloka.
Naturally, the next question arises: if bhakti-yoga is easier, what about those who follow jñāna-yoga and worship the Unmanifested, Nirguṇa, Nirākār Lord? What will happen to them? Will they gain any spiritual fruit, or not? Arjuna did not ask this question directly, but Bhagavān, reading his expression and heart, understood that he had this question in mind.
Let us now proceed to see how this is addressed in the third shloka.
ye tVākṣaRāmanirdeśyaṁ(m), avyaktaṁ(m) paryupāsate,
sarvatragamacintyaṁ(ñ) ca, kūṭasthamacalaṁ(n) dhruvam. 12.3
Those, however, who fully controlling all their senses and even-minded towards all, and devoted to the welfare of all beings, constantly adore as their very self the unthinkable,
Now Bhagavān turns to those who follow the jñāna-mārga (the path of knowledge). It begins by referring to akṣaraṃ , the Imperishable , described with the phrases anirdeśyam and avyaktam (that which cannot be pointed to or manifest). The point made is this: if there is something manifest, one can indicate it. For example, if there is the moon one can point and say, “That is the moon.” One can indicate a manifest object because it has form. But the nirguṇa, nirākāra (the Unmanifest, without qualities or form) cannot be indicated in that way; it has no outward shape to point at.
If something has a nāma (name) and rūpa (form), it can be recognised and called; it is saguṇa (with qualities, manifested). But the Unmanifest (nirguṇa, nirākāra) has no form and no name; therefore one cannot simply say, “That is Brahman” in the same way one points to a visible thing. Terms used for the Unmanifest are akṣaraṃ, anirdeśyam, avyaktam, emphasizing that it lacks visible form and is not directly definable.
To clarify the distinction between manifest (vyakta) and unmanifest (avyakta), the speaker gives an everyday analogy. What is vyakta is visible, one can be seen: a person, a laptop, a phone, earphones, these are manifest. What is avyakta is not seen with ordinary senses. Some things (for example, certain bacteria or microscopic worms) are not visible to the naked eye but become visible through instruments like a microscope. Yet, there are realities that remain beyond all instruments, truly avyakta in the sense of being intrinsically unmanifest.
The Unmanifest is said to be sarvatra-gam, present everywhere. If it is the cause of the world, it must pervade every particle; it must be present here and there, in every atom. That is why the term sarvatra-gam (present everywhere) is used.
Bhagavān explains acintya (the inconceivable). If something has form, one can form an idea of it. Dreams are used as an example: whatever one sees in a dream must already be stored as impressions (saṃskāras) in the mind. The mind does not ordinarily create entirely novel content out of nothing; it recombines what it has experienced, like a database. To make that modern analogy explicit: the mind is likened to an AI trained on data, it recreates variations from stored material. The mind’s impressions are the “data” from which mental images and dreams arise. Thus, anything that can be grasped by ordinary thought is not acintya in the ultimate sense; the Unmanifest is acintya, not produceable by ordinary mental construction.
Because the Unmanifest has no form and cannot be conceived, how could it create the manifold universe on its own? The text explains that if the Unmanifest (Paramātma or Brahman) were to bring forth the world, something else, prakṛti, must function as the creative principle or “mother.” In classical vocabulary: the Purūṣa (the transcendent Consciousness) as father and Prakṛti (nature) as mother , on that basis the manifest world appears. In other words, the Unmanifest is the ultimate reality, but the manifest universe arises by virtue of adhiṣṭhāna (the substratum) and māyā (the apparent energy or power), which provide the forms and distinctions.
The passage names a cluster of technical terms to describe these features:
If something has a nāma (name) and rūpa (form), it can be recognised and called; it is saguṇa (with qualities, manifested). But the Unmanifest (nirguṇa, nirākāra) has no form and no name; therefore one cannot simply say, “That is Brahman” in the same way one points to a visible thing. Terms used for the Unmanifest are akṣaraṃ, anirdeśyam, avyaktam, emphasizing that it lacks visible form and is not directly definable.
To clarify the distinction between manifest (vyakta) and unmanifest (avyakta), the speaker gives an everyday analogy. What is vyakta is visible, one can be seen: a person, a laptop, a phone, earphones, these are manifest. What is avyakta is not seen with ordinary senses. Some things (for example, certain bacteria or microscopic worms) are not visible to the naked eye but become visible through instruments like a microscope. Yet, there are realities that remain beyond all instruments, truly avyakta in the sense of being intrinsically unmanifest.
The Unmanifest is said to be sarvatra-gam, present everywhere. If it is the cause of the world, it must pervade every particle; it must be present here and there, in every atom. That is why the term sarvatra-gam (present everywhere) is used.
Bhagavān explains acintya (the inconceivable). If something has form, one can form an idea of it. Dreams are used as an example: whatever one sees in a dream must already be stored as impressions (saṃskāras) in the mind. The mind does not ordinarily create entirely novel content out of nothing; it recombines what it has experienced, like a database. To make that modern analogy explicit: the mind is likened to an AI trained on data, it recreates variations from stored material. The mind’s impressions are the “data” from which mental images and dreams arise. Thus, anything that can be grasped by ordinary thought is not acintya in the ultimate sense; the Unmanifest is acintya, not produceable by ordinary mental construction.
Because the Unmanifest has no form and cannot be conceived, how could it create the manifold universe on its own? The text explains that if the Unmanifest (Paramātma or Brahman) were to bring forth the world, something else, prakṛti, must function as the creative principle or “mother.” In classical vocabulary: the Purūṣa (the transcendent Consciousness) as father and Prakṛti (nature) as mother , on that basis the manifest world appears. In other words, the Unmanifest is the ultimate reality, but the manifest universe arises by virtue of adhiṣṭhāna (the substratum) and māyā (the apparent energy or power), which provide the forms and distinctions.
The passage names a cluster of technical terms to describe these features:
- sarvatra-gam - present everywhere (the pervasiveness of the Unmanifest as cause).
- acintya - inconceivable; it cannot be fully pictured by thought.
- kūṭastham (kūṭastham, the term used here) - the basis or the “seat” (often indicated as the abiding centre), the adhiṣṭhāna (substratum) of māyā. The text says the Unmanifest is the kūṭastham, the immovable base that underlies the play of māyā.
- adhiṣṭhāna - the support or basis from which all appearances arise.
- acalam/dhruvam - immovable, eternal; because the Unmanifest is present everywhere, it does not “move” from place to place, it is ever-present and unshakable.
How māyā operates?
Māyā produces innumerable things; attachment to family, love of money, attachment to one’s home and possessions , all these are workings of māyā. These attachments obscure knowledge of one’s real nature and thus prevent self-realisation. Since the Unmanifest has no qualities and cannot itself create forms, prakṛti (the creative principle) functions as the mother that brings forth the manifest world; māyā is the power that produces names, forms and the sense of “this” and “that.”
Summarising the characteristics of the Unmanifest: it is nirguṇa and nirākāra (without qualities, without form), akṣaraṃ and avyaktam (imperishable and unmanifest), sarvatra-gam (present everywhere), acintya (inconceivable), kūṭastham/adhiṣṭhāna (the immovable basis), and acalam/dhruvam (unchangeable, eternal). These qualities distinguish the nirguṇa, nirākāra reality from anything manifest.
Having thus unpacked these ideas, let us now see the fourth śloka.
Māyā produces innumerable things; attachment to family, love of money, attachment to one’s home and possessions , all these are workings of māyā. These attachments obscure knowledge of one’s real nature and thus prevent self-realisation. Since the Unmanifest has no qualities and cannot itself create forms, prakṛti (the creative principle) functions as the mother that brings forth the manifest world; māyā is the power that produces names, forms and the sense of “this” and “that.”
Summarising the characteristics of the Unmanifest: it is nirguṇa and nirākāra (without qualities, without form), akṣaraṃ and avyaktam (imperishable and unmanifest), sarvatra-gam (present everywhere), acintya (inconceivable), kūṭastham/adhiṣṭhāna (the immovable basis), and acalam/dhruvam (unchangeable, eternal). These qualities distinguish the nirguṇa, nirākāra reality from anything manifest.
Having thus unpacked these ideas, let us now see the fourth śloka.
sanniyamyendriyagrāmaṁ(m), sarvatra ṣamabuddhayaḥ,
te prāpnuvanti māmeva, sarvabhūtahite ratāḥ. 12.4
Controlling all their senses, equal-minded towards all, and devoted to the welfare of all beings, assuredly they come to Me only.
In the third śloka, Bhagavān explained about those who worship the nirguṇa-nirākāra Paramātma, the Unmanifest. He said: “Yet, akṣaram anirdeśyam avyaktam paryupāsate, sarvatra-gam acintyaṃ ca kūṭastham acalam dhruvam.”
In other words, those who worship the Unmanifest, the imperishable Paramātma, who is without form, indescribable, inconceivable, ever-pervading, unmoving, and eternal. But then Bhagavān adds further qualities: it is not enough that one worships the Unmanifest; such a person must also be sanniyamya, one who has complete control over himself. The word niyamya means “to restrain,” but sanniyamya means “well-restrained, well-disciplined, having complete mastery.”
What must be restrained? indriya-grāmam, the entire group of senses. Not merely one or two senses, but all of them together. There are five jñānendriyas (organs of knowledge: eyes, ears, nose, tongue, skin) and five karmendriyas (organs of action: hands, legs, speech, reproductive organ, excretory organ). A true jñāna-mārgī must have control over all of them. It is not enough to say, “I will not see anything bad” or “I will not hear bad words.” The requirement is indriya-grāmam saṃyamya , complete regulation of the whole set of senses.
Then Bhagavān says: sarvatra sama-buddhayaḥ, those who see everything with equal vision. They look upon all beings as equal, without discrimination. However, here a subtle distinction is drawn from the śāstras between sama-darśana (equal vision) and sama-vartana (equal behaviour).
In other words, those who worship the Unmanifest, the imperishable Paramātma, who is without form, indescribable, inconceivable, ever-pervading, unmoving, and eternal. But then Bhagavān adds further qualities: it is not enough that one worships the Unmanifest; such a person must also be sanniyamya, one who has complete control over himself. The word niyamya means “to restrain,” but sanniyamya means “well-restrained, well-disciplined, having complete mastery.”
What must be restrained? indriya-grāmam, the entire group of senses. Not merely one or two senses, but all of them together. There are five jñānendriyas (organs of knowledge: eyes, ears, nose, tongue, skin) and five karmendriyas (organs of action: hands, legs, speech, reproductive organ, excretory organ). A true jñāna-mārgī must have control over all of them. It is not enough to say, “I will not see anything bad” or “I will not hear bad words.” The requirement is indriya-grāmam saṃyamya , complete regulation of the whole set of senses.
Then Bhagavān says: sarvatra sama-buddhayaḥ, those who see everything with equal vision. They look upon all beings as equal, without discrimination. However, here a subtle distinction is drawn from the śāstras between sama-darśana (equal vision) and sama-vartana (equal behaviour).
- Sama-darśana means perceiving everyone as equal in essence, seeing Paramātma dwelling equally in all. For example, one sees Paramātma even in a dog.
- But sama-vartana means behaving equally with everyone in the same external manner. The śāstras do not demand that. A dog may be recognised as carrying the same Paramātma, but one is not expected to bring the dog to the dining table, seat it on one’s bed, or serve it in one’s own plate. That would be sama-vartana, which is not enjoined. What the Gītā asks is sama-darśana, the inner vision of equality.
So whenever in the Bhagavad Gītā there is instruction to see everyone equally, it is to be understood as sama-darśana, not sama-vartana. This distinction is important.
Further, Bhagavān adds: sarva-bhūta-hite ratāḥ, those who are constantly engaged in the welfare of all beings. They think, “This is good; let everyone learn the Gītā, let everyone join in it.” They work not only for their own upliftment but also desire the upliftment of others, being ever engaged in the welfare of society.
And then Bhagavān gives assurance: te prāpnuvanti mām eva, such people attain to HIM alone. Those who worship the Unmanifest, who control all their senses, who have equal vision, and who are devoted to the welfare of all beings, they too certainly attain HIM.
This clarifies Arjuna’s original question: “Who is better, those who worship the manifest (saguṇa-sākāra) or those who worship the unmanifest (nirguṇa-nirākāra)?” Bhagavān’s answer so far is: both ultimately attain to Him. Bhakti-yogīs attain Him, and jñāna-mārgīs also attain Him.
But then, why does Bhagavān recommend the path of bhakti (devotion to the manifest form) over the path of pure jñāna (worship of the unmanifest)? What is the reason for this preference? This is what Bhagavān will explain in the fifth śloka.
Further, Bhagavān adds: sarva-bhūta-hite ratāḥ, those who are constantly engaged in the welfare of all beings. They think, “This is good; let everyone learn the Gītā, let everyone join in it.” They work not only for their own upliftment but also desire the upliftment of others, being ever engaged in the welfare of society.
And then Bhagavān gives assurance: te prāpnuvanti mām eva, such people attain to HIM alone. Those who worship the Unmanifest, who control all their senses, who have equal vision, and who are devoted to the welfare of all beings, they too certainly attain HIM.
This clarifies Arjuna’s original question: “Who is better, those who worship the manifest (saguṇa-sākāra) or those who worship the unmanifest (nirguṇa-nirākāra)?” Bhagavān’s answer so far is: both ultimately attain to Him. Bhakti-yogīs attain Him, and jñāna-mārgīs also attain Him.
But then, why does Bhagavān recommend the path of bhakti (devotion to the manifest form) over the path of pure jñāna (worship of the unmanifest)? What is the reason for this preference? This is what Bhagavān will explain in the fifth śloka.
kleśo'dhikatarasteṣāṁ(m), avyaktāsaktacetasām,
avyaktā hi gatirduḥkhaṁ(n), dehavadbhiravāpyate. 12.5
Of course, the strain is greater for those who have their mind attached to the Unmanifest, as attunement with the Unmanifest is attained with difficulty by the body-conscious people.
Bhagavān then warns: “kleśo'dhikatarasteṣāṁ”, for such persons whose minds are fixed on the unmanifest, trouble is greater; worship of the unmanifest brings sorrow. The reason is practical and psychological: when one tries to fix the mind on something that has no form, the mind finds it very hard to stay steady.
If an embodied person (one attached to the body) attempts to meditate on the unmanifest, there is nothing perceptible to rest the mind upon. By contrast, when one has an object for meditation, a small dot, the syllable oṃ, a swastika, or the image of Bhagavān Kṛṣṇa with a flute, it becomes far easier to fix the mind. With a visible or imagined form one can focus; without any object, many stray thoughts intrude. The mind is not powerful enough to produce entirely new content out of nothing; it continually re-runs impressions (saṃskāras). Thus, when one is asked to “focus on nothing,” the mind fills that vacuum with other images and distractions.
For that reason, Bhagavān explains that the jñāna-mārga (path of knowledge) is very arduous for embodied beings. If one is not already prepared with deep discipline and control, beginning with the abstract teachings (the first and second chapters, which develop jñāna) would have caused many learners to leave halfway. Hence, the statement “kleśo'dhikatarasteṣāṁ”, the path of knowledge brings greater suffering or difficulty for most.
Bhagavān therefore, insists that sanniyamya indriya-grāmam, the one who has well-controlled the entire group of senses and has restrained the senses, and who is of equal vision and engaged in the welfare of others, can indeed attain Him even by meditating on the Unmanifest. But that attainment is hard for ordinary embodied persons: dehavadbhih avāpyate, for beings bound to the body, it is difficult to reach the unmanifest; it is not easily available to those attached to bodily life.
Thus Bhagavān’s practical instruction is: if a person is not yet ready for the subtle discipline required by jñāna, let them practise bhakti, worship of the manifested, saguṇa, sākār form of Bhagavān. Devotion to a form is easier and more practical for most people. If someone is truly ready and prepared, strong in self-control and renunciation, they may pursue the unmanifest, but otherwise the safer, more accessible path is bhakti. In other words, both paths can lead to Paramātma, yet for embodied persons, the path of devotion is recommended because it suits their capacity and helps steady the mind.
Finally, Bhagavān points back to the teaching already given: for now, worship the manifested Lord; leave the subtler practices for those who are fit for them. The text then returns, in the sixth śloka, to the theme of the bhakti-yogīs.
If an embodied person (one attached to the body) attempts to meditate on the unmanifest, there is nothing perceptible to rest the mind upon. By contrast, when one has an object for meditation, a small dot, the syllable oṃ, a swastika, or the image of Bhagavān Kṛṣṇa with a flute, it becomes far easier to fix the mind. With a visible or imagined form one can focus; without any object, many stray thoughts intrude. The mind is not powerful enough to produce entirely new content out of nothing; it continually re-runs impressions (saṃskāras). Thus, when one is asked to “focus on nothing,” the mind fills that vacuum with other images and distractions.
For that reason, Bhagavān explains that the jñāna-mārga (path of knowledge) is very arduous for embodied beings. If one is not already prepared with deep discipline and control, beginning with the abstract teachings (the first and second chapters, which develop jñāna) would have caused many learners to leave halfway. Hence, the statement “kleśo'dhikatarasteṣāṁ”, the path of knowledge brings greater suffering or difficulty for most.
Bhagavān therefore, insists that sanniyamya indriya-grāmam, the one who has well-controlled the entire group of senses and has restrained the senses, and who is of equal vision and engaged in the welfare of others, can indeed attain Him even by meditating on the Unmanifest. But that attainment is hard for ordinary embodied persons: dehavadbhih avāpyate, for beings bound to the body, it is difficult to reach the unmanifest; it is not easily available to those attached to bodily life.
Thus Bhagavān’s practical instruction is: if a person is not yet ready for the subtle discipline required by jñāna, let them practise bhakti, worship of the manifested, saguṇa, sākār form of Bhagavān. Devotion to a form is easier and more practical for most people. If someone is truly ready and prepared, strong in self-control and renunciation, they may pursue the unmanifest, but otherwise the safer, more accessible path is bhakti. In other words, both paths can lead to Paramātma, yet for embodied persons, the path of devotion is recommended because it suits their capacity and helps steady the mind.
Finally, Bhagavān points back to the teaching already given: for now, worship the manifested Lord; leave the subtler practices for those who are fit for them. The text then returns, in the sixth śloka, to the theme of the bhakti-yogīs.
ye tu sarvāṇi karmāṇi, mayi sannyasya matparāḥ,
ananyenaiva yogena, māṁ(n) dhyāyanta upāsate. 12.6
On the other hand, those depending exclusively on Me, and surrendering all actions to Me, worship Me (God with attributes), constantly meditating on Me with single-minded devotion.
“Ye sarvāṇi karmāṇi mayi sannyasya…” , Those who renounce all actions unto Bhagavān, who surrender themselves to Him and dedicate their lives to Him with ananya-yogena (single-minded, undivided devotion).
Ananya-yoga is a beautiful, precise term from the Bhagavad Gītā. It does not mean performing a few minutes of worship and then returning to worldly busyness. Many people chant or perform pūjā for ten or twenty minutes, then go back to the kitchen, the office, or their studies and spend the rest of the day without remembrance of Bhagavān. Before an exam they may offer ₹100 as prasāda and think the duty is done. That is not ananya-yoga.
Ananya-yoga means continual remembrance of Bhagavān, an abiding inner orientation. It is the state of always keeping Bhagavān in the mind: not only doing a ritual at home and saying a formal namaskāra, but living with the awareness “Bhagavān, I am here; I have been given this home, this body, this life.” One should tell Bhagavān “I am home” just as one tells one’s mother when one returns, and one should inwardly say to Bhagavān, “Do You remember me? Fulfil this wish; I will offer the prasāda”, yet without becoming a mere beggar who only asks and never offers.
Ananya-yoga is a beautiful, precise term from the Bhagavad Gītā. It does not mean performing a few minutes of worship and then returning to worldly busyness. Many people chant or perform pūjā for ten or twenty minutes, then go back to the kitchen, the office, or their studies and spend the rest of the day without remembrance of Bhagavān. Before an exam they may offer ₹100 as prasāda and think the duty is done. That is not ananya-yoga.
Ananya-yoga means continual remembrance of Bhagavān, an abiding inner orientation. It is the state of always keeping Bhagavān in the mind: not only doing a ritual at home and saying a formal namaskāra, but living with the awareness “Bhagavān, I am here; I have been given this home, this body, this life.” One should tell Bhagavān “I am home” just as one tells one’s mother when one returns, and one should inwardly say to Bhagavān, “Do You remember me? Fulfil this wish; I will offer the prasāda”, yet without becoming a mere beggar who only asks and never offers.
मैं नहीं, मेरा नहीं,
यह तन किसी का है दिया ।
जो भी अपने पास है,
वह धन किसी का है दिया ॥देने वाले ने दिया,
वह भी दिया किस शान से ।
मेरा है यह लेने वाला,
कह उठा अभिमान से
मैं, मेरा यह कहने वाला,
मन किसी का है दिया ।
मैं नहीं, मेरा नहीं,
यह तन किसी का है दिया ।
जो भी अपने पास है,
वह धन किसी का है दिया ॥
यह तन किसी का है दिया ।
जो भी अपने पास है,
वह धन किसी का है दिया ॥देने वाले ने दिया,
वह भी दिया किस शान से ।
मेरा है यह लेने वाला,
कह उठा अभिमान से
मैं, मेरा यह कहने वाला,
मन किसी का है दिया ।
मैं नहीं, मेरा नहीं,
यह तन किसी का है दिया ।
जो भी अपने पास है,
वह धन किसी का है दिया ॥
Everything a person has is, in fact, given: the body, the house, the money, all are gifts. But the ordinary mind claims ownership: “This is mine.” That habit of claiming “mine” (abhimāna) breeds pride. Even if Bhagavān graciously grants a human birth and the opportunity to perform good deeds, people respond with pride, “I earned this” , instead of remembering the Giver. The teaching urges continual humility: if one always remembers that life and possessions are given by Bhagavān for performing good deeds, one will act accordingly and without ego.
The speaker warns against becoming a perpetual petitioner. Many approach Bhagavān as if at a counter: “Please fulfil my wish, then I will offer the prasāda.” Repeatedly asking without offering reduces one to the position of a beggar: always requesting, rarely giving. The recommendation is clear: one must offer first; devotion should include giving and service, not only asking.
The speaker further points to Bhagavān’s special assurance found later in the Gītā:
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ 18.68
na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ
bhavitā na cha me tasmād anyaḥ priyataro bhuvi 18.69
Those who learn the Gītā and spread its teaching are especially dear to Bhagavān. There is, as it were, a direct “scheme” from Bhagavān, like an assured policy, covering this life and the next: if one studies the Gītā and propagates its knowledge, one is placed among Bhagavān’s most beloved devotees. Given that promise, the practical question is straightforward: why not follow this plan? Learn the Gītā; spread it.
Bhagavān asks for one thing above all: bhāva, sincere feeling, heartfelt devotion. The emphasis is not on elaborate externals but on inner orientation. The injunction is: think of Bhagavān constantly (dhyāyantaḥ), keep Him in the heart, and then offer with that feeling. In short, ananya-yogena, never forget HIM; keep HIM always in mind. That is what Bhagavān desires most.
Let’s now dive into the next śloka
teṣāmahaṁ(m) samuddhartā, mṛtyusaṁsārasāgarāt,
bhavāmi nacirātpārtha, mayyāveśitacetasām. 12.7
O Arjuna! Who fix their mind on Me, I rescue them from the ocean of birth and death.
Bhagavān declares that for those devotees who have surrendered all their karmas at His feet, He personally takes responsibility. He says, teṣām ahaṁ samuddhartā, “For them, I am the one who uplifts, the one who saves.” What does He save them from? mṛtyu-saṁsāra-sāgarāt, from the vast, terrifying ocean of repeated birth and death, the bhava-sāgara.
Bhagavān emphasises that He does not take time in doing this, bhavāmi na cirāt, “I do not delay.” Arjuna, you may take a long time to decide when to start worshipping Me, when to fix your mind on Me, when to surrender, but once you do, I will not take time. The moment the devotee surrenders, the moment the mind is wholly offered, Bhagavān acts immediately.
He makes it clear: mayy āveśita-cetasām, those whose minds are absorbed and fixed in Him without distraction. For such devotees, Paramātmā Himself becomes the saviour and carries them across the ocean of saṁsāra.
Bhagavān emphasises that He does not take time in doing this, bhavāmi na cirāt, “I do not delay.” Arjuna, you may take a long time to decide when to start worshipping Me, when to fix your mind on Me, when to surrender, but once you do, I will not take time. The moment the devotee surrenders, the moment the mind is wholly offered, Bhagavān acts immediately.
He makes it clear: mayy āveśita-cetasām, those whose minds are absorbed and fixed in Him without distraction. For such devotees, Paramātmā Himself becomes the saviour and carries them across the ocean of saṁsāra.
mayyeva mana ādhatsva, mayi buddhiṁ(n) niveśaya,
nivasiṣyasi mayyeva, ata ūrdhvaṁ(n) na saṁśayaḥ. 12.8
Therefore, fix your mind on Me, and establish your intellect in Me alone; thereafter you will abide solely in Me. There is no doubt about it.
Bhagavān makes an important distinction here. He does not merely say, “Offer your karmas and fix your mind (manas) in Me.” He adds, mayi buddhiṁ niveśaya, “Surrender your intellect (buddhi) also to Me.”
Why does He say this? Because mind and intellect are different. Through the manas, one loves, one feels affection, one experiences emotions. But through the buddhi, one thinks, discriminates, and decides. If one offers only the mind, then there is love for Bhagavān, but the thinking may still wander elsewhere. However, when both are surrendered, manas and buddhi, then both love and thought remain fixed on Paramātmā.
Bhagavān wants that level of complete absorption: when one thinks, it should be of Him; when one loves, it should be of Him.
Saint Mīrābāī beautifully expressed this in her declaration:
Why does He say this? Because mind and intellect are different. Through the manas, one loves, one feels affection, one experiences emotions. But through the buddhi, one thinks, discriminates, and decides. If one offers only the mind, then there is love for Bhagavān, but the thinking may still wander elsewhere. However, when both are surrendered, manas and buddhi, then both love and thought remain fixed on Paramātmā.
Bhagavān wants that level of complete absorption: when one thinks, it should be of Him; when one loves, it should be of Him.
Saint Mīrābāī beautifully expressed this in her declaration:
मेरे तो गिरिधर गोपाल दूसरो न कोई।
“mero to Giridhara Gopāla, dūsaro na koī”,
“For me, there is only Giridhara Gopāla, there is no one else.” That is the highest state.
For most of us, however, we have so many “others”: family, children, friends, wealth, and our own sense of ego. We may say, “Giridhara Gopāla is mine,” but we also keep many other ‘mine’s alongside. Mīrābāī was different; her mind and intellect were completely surrendered.
manas-buddhi-niveśaya means to live in the world, performing all duties, as a father, mother, student, worker , but with the awareness that these are assigned roles, not our true identity. Just as an actor or actress takes on a role in a film, performing it so perfectly that the audience feels it is real, yet in truth the actor is someone beyond that role, in the same way, we too must live.
This body and these roles are temporary assignments; in essence we are śuddha-caitanya, pure consciousness, the ātman. Bhagavān wants us to perform our duties sincerely, but always remembering: “I am not this role, I am not this body; I am the eternal self, and all belongs to Bhagavān.”
Thus, when the manas (mind) and buddhi (intellect) are both surrendered to Bhagavān, there is no doubt (na saṁśayaḥ). One will surely attain Him.
“For me, there is only Giridhara Gopāla, there is no one else.” That is the highest state.
For most of us, however, we have so many “others”: family, children, friends, wealth, and our own sense of ego. We may say, “Giridhara Gopāla is mine,” but we also keep many other ‘mine’s alongside. Mīrābāī was different; her mind and intellect were completely surrendered.
manas-buddhi-niveśaya means to live in the world, performing all duties, as a father, mother, student, worker , but with the awareness that these are assigned roles, not our true identity. Just as an actor or actress takes on a role in a film, performing it so perfectly that the audience feels it is real, yet in truth the actor is someone beyond that role, in the same way, we too must live.
This body and these roles are temporary assignments; in essence we are śuddha-caitanya, pure consciousness, the ātman. Bhagavān wants us to perform our duties sincerely, but always remembering: “I am not this role, I am not this body; I am the eternal self, and all belongs to Bhagavān.”
Thus, when the manas (mind) and buddhi (intellect) are both surrendered to Bhagavān, there is no doubt (na saṁśayaḥ). One will surely attain Him.
atha cittaṁ(m) samādhātuṁ(n), na śaknoṣi mayi sthiram,
abhyāsayogena tato, māmicchāptuṁ(n) dhanañjaya. 12.9
If you cannot steadily fix the mind on Me, O Arjuna! then seek to attain Me through the Yoga of practice.
From here, Bhagavān begins to give options. He recognises that some may think, “How is it possible to surrender both the mind and the intellect completely to Him? This is too difficult.”
So He compassionately says: “Alright, if you cannot do this, atha cittaṁ samādhātuṁ na śaknoṣi, if you cannot fix your mind firmly in Me, then I give you another path. Engage in abhyāsa-yoga, the path of practice. Through practice, O Dhanañjaya, seek to attain Me.”
Here, Bhagavān shows His extraordinary mercy. He does not impose only one strict method, knowing that different aspirants are at different levels. He says: “If you cannot surrender your mind and intellect completely, then at least keep practising. Through constant abhyāsa, through repeated effort, gradually your consciousness will be trained to rest in Me.”
This practice (abhyāsa) means reminding oneself again and again: “This life is given by Bhagavān. This body is not mine; it belongs to Him. I am merely assigned to this role, and I must perform it sincerely as His instrument.” When such reminders are practiced daily, little by little the mind becomes steady in Paramātmā.
Someone might say, “Yes, this feels true for me. I cannot directly surrender everything to Bhagavān; it seems too difficult. But I can practice.” That is exactly why Bhagavān introduces abhyāsa-yoga here.
And then, moving forward, in the next verse (12.10), Bhagavān again provides yet another alternative: “If you cannot even engage in abhyāsa steadily, then I will give you another option.”
In this way, Bhagavān’s mercy is seen, He does not shut the door on anyone. He does not say: “Either you do this in the absolute way, or you get nothing.” Instead, He continuously opens options, meeting each devotee at their own capacity, and gently guiding them step by step toward Him.
So He compassionately says: “Alright, if you cannot do this, atha cittaṁ samādhātuṁ na śaknoṣi, if you cannot fix your mind firmly in Me, then I give you another path. Engage in abhyāsa-yoga, the path of practice. Through practice, O Dhanañjaya, seek to attain Me.”
Here, Bhagavān shows His extraordinary mercy. He does not impose only one strict method, knowing that different aspirants are at different levels. He says: “If you cannot surrender your mind and intellect completely, then at least keep practising. Through constant abhyāsa, through repeated effort, gradually your consciousness will be trained to rest in Me.”
This practice (abhyāsa) means reminding oneself again and again: “This life is given by Bhagavān. This body is not mine; it belongs to Him. I am merely assigned to this role, and I must perform it sincerely as His instrument.” When such reminders are practiced daily, little by little the mind becomes steady in Paramātmā.
Someone might say, “Yes, this feels true for me. I cannot directly surrender everything to Bhagavān; it seems too difficult. But I can practice.” That is exactly why Bhagavān introduces abhyāsa-yoga here.
And then, moving forward, in the next verse (12.10), Bhagavān again provides yet another alternative: “If you cannot even engage in abhyāsa steadily, then I will give you another option.”
In this way, Bhagavān’s mercy is seen, He does not shut the door on anyone. He does not say: “Either you do this in the absolute way, or you get nothing.” Instead, He continuously opens options, meeting each devotee at their own capacity, and gently guiding them step by step toward Him.
abhyāse'pyaṣamartho'si, matkarmaparamo bhava,
madarthamapi karmāṇi, kurvansiddhimavāpsyasi. 12.10
If you are unable even to the pursuit of such practice, be intent to work for Me; you shall attain perfection (in the shape of My realization) even by performing actions for My sake.
Bhagavān, seeing human limitation, offers further alternatives. If one cannot attain steady meditation by abhyāsa (long practice), Bhagavān gives a different way: karma paramo bhava, make action supreme by offering it to Him.
In plain terms: if someone thinks, “I am not able to fix my mind and intellect in Bhagavān (abhyāse ’pi asamartho),” Bhagavān replies compassionately, “Then perform your duties as offerings to HIM.” By acting in this spirit, mat karmāṇi (actions dedicated to HIM, one attains perfection; siddhiṃ avāpsyasi , one will receive the fruit of spiritual attainment. The suggestion is practical: if strict meditation or continual abhyāsa is beyond one’s present capacity, then at least perform work as worship, surrendering the results.
The speaker notes the familiar benediction that appears at the end of the PDF, om śrī-kṛṣṇārpaṇamastu, and explains its sense: “May this (work) be offered to Śrī Kṛṣṇa.” That phrase is exactly the attitude Bhagavān recommends: whatever one does, one can offer it to Bhagavān and thereby transform ordinary action into spiritual practice.
The practical response to make is: “I have done it no, Bhagavān, I surrender this. I will not be attached to the fruit.” Even if one could not do formal practice, one can resolve: “I perform this duty and then leave the result to Bhagavān.” Bhagavān assures that by such surrender, mat karmāṇi offered to Him, perfection and siddhi are obtained. Thus, offering one’s work is another valid path.
Bhagavān keeps giving options. If one cannot do abhyāsa, one is invited to make action supreme (karma paramo bhava); if even that seems difficult, further options will be seen later. In subsequent sessions, we will consider those alternatives and practical ways to live as mat-karma, how to perform daily duties while keeping Bhagavān in mind (the teaching unfolds from the earlier ślokas onward).
The session concluded with Harinām Sankīrtan, followed by an engaging Question and Answer segment, where thought-provoking queries were addressed with practical insights and deep spiritual wisdom.
In plain terms: if someone thinks, “I am not able to fix my mind and intellect in Bhagavān (abhyāse ’pi asamartho),” Bhagavān replies compassionately, “Then perform your duties as offerings to HIM.” By acting in this spirit, mat karmāṇi (actions dedicated to HIM, one attains perfection; siddhiṃ avāpsyasi , one will receive the fruit of spiritual attainment. The suggestion is practical: if strict meditation or continual abhyāsa is beyond one’s present capacity, then at least perform work as worship, surrendering the results.
The speaker notes the familiar benediction that appears at the end of the PDF, om śrī-kṛṣṇārpaṇamastu, and explains its sense: “May this (work) be offered to Śrī Kṛṣṇa.” That phrase is exactly the attitude Bhagavān recommends: whatever one does, one can offer it to Bhagavān and thereby transform ordinary action into spiritual practice.
The practical response to make is: “I have done it no, Bhagavān, I surrender this. I will not be attached to the fruit.” Even if one could not do formal practice, one can resolve: “I perform this duty and then leave the result to Bhagavān.” Bhagavān assures that by such surrender, mat karmāṇi offered to Him, perfection and siddhi are obtained. Thus, offering one’s work is another valid path.
Bhagavān keeps giving options. If one cannot do abhyāsa, one is invited to make action supreme (karma paramo bhava); if even that seems difficult, further options will be seen later. In subsequent sessions, we will consider those alternatives and practical ways to live as mat-karma, how to perform daily duties while keeping Bhagavān in mind (the teaching unfolds from the earlier ślokas onward).
The session concluded with Harinām Sankīrtan, followed by an engaging Question and Answer segment, where thought-provoking queries were addressed with practical insights and deep spiritual wisdom.
Questions and Answers
S. Sreekantam ji
Q: Can you tell me the difference between mind and buddhi?
Ans: The mind always presents options before us. In Vedānta, this inner instrument is called the antaḥkaraṇa catuṣṭaya, the fourfold inner faculty. It consists of manas, buddhi, citta, and ahaṅkāra.
The first is manas (mind). The mind gives us choices and alternatives, which is why we are often confused. It keeps oscillating: Should I do this, or should I do that? It generates doubts and indecision.
Then comes buddhi (intellect). The buddhi has the capacity of niścayātmikā buddhi, the determining faculty. It tells us what is right and what is wrong, and directs us towards the correct path. If the mind hesitates, the buddhi decides.
The third is citta (memory or storehouse of impressions). The citta preserves and stores all that we have experienced since childhood. Whatever we have seen, heard, or done remains imprinted here as memory. It is the repository that shapes our tendencies and recall.
The fourth is ahaṅkāra (ego-sense). Because of ahaṅkāra alone, we are able to interact with one another and identify as “I,” “you,” and “we.” The very sense of individuality and relational behaviour arises from ahaṅkāra. Without ahaṅkāra, there would be no basis for worldly dealings or communication.
Thus, this is the antaḥkaraṇa catuṣṭaya, the fourfold inner instrument of manas, buddhi, citta, and ahaṅkāra, each with its own distinct but interconnected role in human life.
Shanbaga Lakshmi ji
Q: I just noticed that many words and phrases like abhyāsam, nirmamo, nirahaṅkāra keep repeating throughout the Bhagavad Gītā. This shows how important they are for us to practice. Even in Sāṅkhya Yoga and in devotional songs like those sung by Dr. Yesudas in Taraṅgiṇī, we often hear of ahaṅkāra, nirmamo nirahaṅkāra, and avyakta abhyam. From the detailed explanations, we are reminded that focusing on these phrases is essential for true practice.
Ans: We have ṣaṭ-tātparya-liṅgāni, the six indicators that help us understand the essence of any śāstra. These are: upakrama (introduction), upasaṃhāra (conclusion), abhyāsa (repetition), apūrvata (uniqueness), phalam (fruit or result), arthavāda (praise), and upapatti (reasoning).
The third among these is abhyāsa. When we try to determine the true essence of a scripture, abhyāsa means the repeated emphasis on certain teachings. Whatever is repeated again and again in the scripture is what that śāstra truly wants us to understand and practice.
That is why Bhagavān again and again emphasises certain words and instructions in different chapters of the Bhagavad Gītā, because they form the very core of its message.
Kanchan ji
Q: Since Kṛṣṇa has said that anyone who performs bhakti, whether nirguṇa or saguṇa, ultimately attains Him, does this mean they attain mokṣa, with no more birth and death? And after attaining mokṣa, what form will their bhakti take, will it remain nirākāra as they practised, or will it transform into saguṇa bhakti?
Ans: When we begin walking on this path, bhakti is the sādhya (the goal we aspire for), and the practices such as upāsanā and nāma-japa are the sādhanas (means). Once we truly attain that state of bhakti, that complete tādātmya (identification, oneness) with devotion, then we can say, “Yes, now I am a devotee, for Bhagavān is always present in my mind.” At that stage, bhakti itself becomes the sādhana, and mokṣa becomes the ultimate sādhya. Thus, bhakti is both the means leading to mokṣa and, depending on the state we are in, also the goal that fulfils us.
Eswar Ch ji
Q: After joining the classes, I received the Saral Pathanīya Śrīmad Bhagavad Gītā book for practice. I wish to know, does the Pariwar also offer any book that explains the tātparya (essence) and detailed meanings?
Ans: We are actually working on Hiteshwar ji, but it has not yet been completed. About five years ago, we had already started and published 42 editions of the Bhagavad Gītā with pure pronunciation. However, we have not yet been able to work on the detailed Gītā book. After the classes, yes, you are receiving the meanings in JPG format to understand them, but the book itself has not yet been finalised.
The discourse concluded with a prārthanā (prayer) at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa.
Q: Can you tell me the difference between mind and buddhi?
Ans: The mind always presents options before us. In Vedānta, this inner instrument is called the antaḥkaraṇa catuṣṭaya, the fourfold inner faculty. It consists of manas, buddhi, citta, and ahaṅkāra.
The first is manas (mind). The mind gives us choices and alternatives, which is why we are often confused. It keeps oscillating: Should I do this, or should I do that? It generates doubts and indecision.
Then comes buddhi (intellect). The buddhi has the capacity of niścayātmikā buddhi, the determining faculty. It tells us what is right and what is wrong, and directs us towards the correct path. If the mind hesitates, the buddhi decides.
The third is citta (memory or storehouse of impressions). The citta preserves and stores all that we have experienced since childhood. Whatever we have seen, heard, or done remains imprinted here as memory. It is the repository that shapes our tendencies and recall.
The fourth is ahaṅkāra (ego-sense). Because of ahaṅkāra alone, we are able to interact with one another and identify as “I,” “you,” and “we.” The very sense of individuality and relational behaviour arises from ahaṅkāra. Without ahaṅkāra, there would be no basis for worldly dealings or communication.
Thus, this is the antaḥkaraṇa catuṣṭaya, the fourfold inner instrument of manas, buddhi, citta, and ahaṅkāra, each with its own distinct but interconnected role in human life.
Shanbaga Lakshmi ji
Q: I just noticed that many words and phrases like abhyāsam, nirmamo, nirahaṅkāra keep repeating throughout the Bhagavad Gītā. This shows how important they are for us to practice. Even in Sāṅkhya Yoga and in devotional songs like those sung by Dr. Yesudas in Taraṅgiṇī, we often hear of ahaṅkāra, nirmamo nirahaṅkāra, and avyakta abhyam. From the detailed explanations, we are reminded that focusing on these phrases is essential for true practice.
Ans: We have ṣaṭ-tātparya-liṅgāni, the six indicators that help us understand the essence of any śāstra. These are: upakrama (introduction), upasaṃhāra (conclusion), abhyāsa (repetition), apūrvata (uniqueness), phalam (fruit or result), arthavāda (praise), and upapatti (reasoning).
The third among these is abhyāsa. When we try to determine the true essence of a scripture, abhyāsa means the repeated emphasis on certain teachings. Whatever is repeated again and again in the scripture is what that śāstra truly wants us to understand and practice.
That is why Bhagavān again and again emphasises certain words and instructions in different chapters of the Bhagavad Gītā, because they form the very core of its message.
Kanchan ji
Q: Since Kṛṣṇa has said that anyone who performs bhakti, whether nirguṇa or saguṇa, ultimately attains Him, does this mean they attain mokṣa, with no more birth and death? And after attaining mokṣa, what form will their bhakti take, will it remain nirākāra as they practised, or will it transform into saguṇa bhakti?
Ans: When we begin walking on this path, bhakti is the sādhya (the goal we aspire for), and the practices such as upāsanā and nāma-japa are the sādhanas (means). Once we truly attain that state of bhakti, that complete tādātmya (identification, oneness) with devotion, then we can say, “Yes, now I am a devotee, for Bhagavān is always present in my mind.” At that stage, bhakti itself becomes the sādhana, and mokṣa becomes the ultimate sādhya. Thus, bhakti is both the means leading to mokṣa and, depending on the state we are in, also the goal that fulfils us.
Eswar Ch ji
Q: After joining the classes, I received the Saral Pathanīya Śrīmad Bhagavad Gītā book for practice. I wish to know, does the Pariwar also offer any book that explains the tātparya (essence) and detailed meanings?
Ans: We are actually working on Hiteshwar ji, but it has not yet been completed. About five years ago, we had already started and published 42 editions of the Bhagavad Gītā with pure pronunciation. However, we have not yet been able to work on the detailed Gītā book. After the classes, yes, you are receiving the meanings in JPG format to understand them, but the book itself has not yet been finalised.
The discourse concluded with a prārthanā (prayer) at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa.
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