Bhagavad Gita Chapter 12, Verse 1

English Translation

Arjuna said Those devotees who, being thus ever dedicated, meditate on You, and those again (who meditate) on the Immutable, the Unmanifested-of them, who are the best experiencers of yoga [(Here) yoga means samadhi, spiritual absorption.] ?

Detailed Commentary

12.1. Elucidation: The phrase 'evaṁ satatayuktā ye bhaktāḥ' refers to those devotees for whom the Lord used the terms 'yaḥ' and 'saḥ' in the fifty-fifth verse of the eleventh chapter. Here, the word 'evam' refers to the fifty-fifth verse of the eleventh chapter. To be 'satatayukta' means to remain perpetually united with the Lord, thinking, 'I am verily of Bhagavan.' For devoted seekers who have complete faith in Bhagavan, the sole aim is the attainment of Bhagavan (Bhagavatprāpti). Therefore, in every action, their connection with Bhagavan remains eternal and continuous. The term 'satatayuktāḥ' denotes such devoted seekers. The seeker's mistake lies in acknowledging a connection with Bhagavan in spiritual (Pāramārthika) activities, but a connection with the world in practical (Vyāvahārika) activities. The reason for this is a difference in objectives. As long as the mind harbors diverse objectives like the acquisition of wealth or honor, the seeker's connection with Bhagavan does not remain continuous. If one recognizes Bhagavatprāpti as the sole purpose of life, then every action becomes a means to attain Bhagavan. With this singular objective, while engaged in chanting (Japa), remembering (Smarana), or meditating (Dhyana) on Bhagavan, one is connected with Him; but even in practical activities, one should be understood as engaged with Bhagavan. If the remembrance of Bhagavan is present at the beginning and end of an action, then that same remembrance persists even during the action. For instance, a merchant, while calculating sums, becomes so engrossed that the knowledge of 'who I am' fades. Only the numbers of the sum occupy his attention. Before starting the calculation, he thinks, 'I am such-and-such a merchant,' and at the end, that same consciousness reappears. Thus, even during his absorption, he does not forget his identity as a merchant. Similarly, if at the beginning and end of a duty, the seeker holds the conviction, 'I am verily of Bhagavan,' and there is no doubt in this, then even in deep absorption, the remembrance of Bhagavan is not forgotten. 'Tvām paryupāsate' – The term 'tvām' here should encompass all forms of the Saguna-Sākāra (qualified and with form) manifestation that Bhagavan assumes according to the devotees' desires. The word 'paryupāsate' means to worship well. Just as a devoted wife (Pativrata strī) serves her husband, thinks for him, connects with his service, and acts according to his wishes, constantly engaging in his worship, so too does a devoted seeker (Sādhaka bhakta) always remain engaged in the worship of Bhagavan – sometimes by meditating on Him, sometimes by chanting and remembering, and by serving worldly beings, regarding them as Bhagavan. This worship is the most excellent worship. In the heart of such a worshipper, transient things that arise and perish hold no significance. 'Ye cāpyakṣaramavyaktam' – The term 'ye' is for those seekers who worship the Nirguna-Nirākāra (unqualified and formless). The term 'Akṣaram' signifies the indestructible Satchidānanda Ghana Parabrahma. 'Avyakta' refers to that which is not an object of the senses. Together, 'Avyaktam' and 'Akṣaram' denote the Nirguna-Nirākāra Brahman. The word 'api' suggests that here, devotees of the Saguna form are being compared to those who worship the Nirakara, considering the formless Brahman to be superior. 'Teṣām ke yogavittamāḥ' – The term 'teṣām' refers to both Saguna and Nirguna worshippers. Arjun's question was, 'Among these two types of worshippers, who are the most excellent knowers of Yoga (Yogavittamāḥ)?' Bhagavan engaged in a deep discussion to explain the superiority among the worshippers of the Sākāra and Nirākāra. Through this extensive discourse, Bhagavan attempted to convey a significant truth. Bhagavan explained these objectives: that seekers should realize the unity between the Sākāra and Nirākāra forms, understand the mystery of their respective spiritual practices (sādhanas), comprehend the characteristics of perfected devotees (Siddha Bhaktas) and realized sages (Jñānīs), and grasp the importance of detachment from the world (saṁsāra). Arjun's question thus revealed a supremely benevolent sentiment. Connection: In response to Arjun's question, Bhagavan gives His decision.