Bhakti Yoga Chapter 12 of the Bhagavad Gita

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What is Bhakti? Who is a Bhakta? Who is the greatest of all Bhaktas, or the knowers of the yoga? This is the subject of chapter 12 of the Bhagavad Gita and also the subject of the current document (which will be updated frequently, click here). Before we proceed to discuss Krishnas teachings in chapter 12, let us briefly review the Gita Mahatmyam story for the Vishwaroopam chapter 11 which was discussed in an earlier email (see below).
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Over the past 10 days of Navarathri we all saw the outpouring of bhakti with daily chanting of the Lalitha Sahasranamam (LS) every single day in different homes. What we failed to do was to prepare mantra jalam, as described in the Gita Mahatmyam story for chapter 11. I hope that we do this next year (prepare mantra jalam), at least during the chanting on Mahanavami day. The Phalashruti verses of LS also mention the benefits of sprinkling mantra jalam on any one who is afflicted by both the diseases of the body (this is what we mean by niraamayaahaa, in sarve santu niramayah, free from physical ailments) and also the mind (this is what is meant by anaamaya one of the names of Lord Mahavishnu in the Vishnu Sahasranamam, it refers to the one who cures our mental ailments). Niraamaya --- freed from physical ailments Anaamaya --- freed from mental ailments

Very sincerely V. Laxmanan October 25, 2012 ******************************************************************

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Table of Contents
No. 1. 2. 3. 4. 5. Topic Chapter 11 Gita Mahatmyam story and Mantra jalam Navaratree and Bhakti yoga discussion Rejoice: There are 81 types of Bhaktis?? Narada Bhakti Sutras Arjunas Question about Bhaktas Page No. 4 9 17 19 22

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Dear All: After our Gita study session yesterday, when I went back to the ISKCON temple for kirtans, we again started talking about the Vishwaroopam but as seen by Yashoda. While a couple of devotees were washing all the pots and pans in the kitchen, one of the devotees was reading from Srimad Bhagavatam. Yesterday, coincidentally, the story he was reading was the same story of Yashoda that we discussed during our narration of Vishwaroopam chapter 11. As we learned, Arjuna was totally bewildered, even afraid and filled with fear when he saw, what to him was the fierce forms of the Vishwaroopam. Arjuna says, O Supreme Being, I see all the celestials (pashyaami devaan) we have 33 crores of them in Your Universal body. I see all the beings that have been created, I see the great rishis, I see all the great snakes and serpents (verse 15), I see many many arms, many many stomach, many faces, many eyes, I see Your endless form all around enveloping all, there is no end, no middle, no beginning and so I see, O Most Supreme of all in this Universal form (verse 16). The description continues through verse 31. Arjuna is filled with fear. He sees death and destruction, all the warriors, all the kings who assembled in the battlefield are being killed, indeed, like the force of the flowing waters of the mighty rivers can carry anything and everything (verse 28), all these warriors are being drawn into the jaws of the various faces and they heads are literally being crushed and powder (verse 27). Bheeshma, Drona, Jayadratha, Karna, have all been slain (verse 34). Yet, even as he is gripped with fear, Arjuna sees the great rishis, who are fearless in the face of this Universal form, singing the glories of the Lord (verse 21). Arjuna then pleads with Krishna to withdraw His Universal form so that he can once again enjoy the four-armed form that he was used to (verse 46). Krishna once again reveals to Arjuna this endearing form and consoled and assured Arjuna. The Gita Mahatmyam story of chapter 11, from the Padma Purana deals with this fear aspect. I narrated the essence of the story. The full story is pasted below (along with link, click here to go straight to the website).
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Briefly, there was a Brahmana named Sunanda, who lived a pious life, on the banks of the river Pranita. He was a lifelong brahmachari and worshipped the Deity named Jagateeshwara (Universal Supreme Being) by reciting chapter 11 of the Gita every day. In this form, the Lord appears with a bow in His hand (in the Vishnu Sahasranamam, we find the naamaa Shaarngadhanwaa, dhanu being bow and Shaarnga is the name of the bow, like Kondanda is the name of Raamas bow). Once, he decided to go on a pilgrimage and came to a holy city on the banks of the Godavari. Sunanda and his associates stayed in a dharamashala (free lodgings provided for travelers in such places). But, in the morning Sunanda found that all of his associates had disappeared. Upon enquiry, he only received evasive replies from the head of the village who had provided him the lodgings. The headman praised Sunanda and pleaded with him to stay a bit longer in the village. Sunanda did not knowing that he was being tricked. A rakshasaa used to live in that town and he would grab the children of the villagers and eat them up. The villagers then made a deal with the raaskshasa that he should spare the children and that they would build a dharmashalaa in the village. If any travelers came, they would be sent to the dharmashala for the rakshasa to feast on regularly. This is the reason why the associates of Sunanda had disappeared. After Sunanda extended his stay, one day a villager came running to him and asked him to help since his son had been eaten by the rakshasa (in violation of the deal). Sunanda then enquired further and came to know the whole story. He talked to the rakshasa and found out how he had turned into a rakshasa because of a curse. The story ends with the following prescription: Sunanda remained fearless through all this because he was a great devotee and used to chant the 11 th chapter of the Gita on a regular basis. This is the reason why the rakshasa did not eat Sunanda although he ate all of his associates. The rakshasa was told that he would be relieved of his curse if some devotee, who chants the 11th chapter regularly, sprinkles the holy water (mantra jalam) on him. (To prepare the mantra jalam, as it is called, one fills a pot with water and places the palm of the hand over the mouth of the pot, while chanting. The water has becomes consecrated due to the chant.) The rakshasa was thus relieved and the villagers were freed permanently from this dreadful situation.
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Thus, when we are gripped with fear due to events in our lives that spell calamity upon us (there are many things that can happen that makes one fearful, loss of a job, or impending loss of a job, like many have experienced with an uncertain future, fears due to conflicts with family and friends, lawsuits, etc., fears due to conflicts even with spouse and children, sometimes it happens, unfortunately, it is not always about some rakshasa coming to torment villagers), the story teaches us that praying to the Lord and worshipping Him, and reading chapter 11, will bestow fearlessness upon us the grace of the Lord, like it was bestowed upon Arjuna. Worshipping the Lord as Rama (Apadaam apahartaaram sloka) and as Narasimha, also bestow the same fearlessness and bestow prosperity and auspicious conclusion to our turmoils and distress. Here is the full story as stated in the original English translation with the details. Very sincerely

V. Laxmanan September 24, 2012.

******************************************************************* The Glories of Eleventh Chapter of Bhagavad Gita from the Padma Purana Lord Shiva said "My dear Parvati, now I will relate to you the glories of the Eleventh Chapter of Srimad Bhagavad-gita. It is not possible to tell it's full glories, as there are thousands of stories, I will relate one of them only. On the banks of the Pranita river is a large town of the name Megankara in which is the famous temple of Jagat Isvara. Jagat Isvara is holding in His hand a bow. In that town of Megankara, there was a pure brahmana of the name Sunanda, who remained a brahmachari his whole life. Sunanda would sit in front of Lord Jagat Isvara and recite the Eleventh Chapter of the Srimad Bhagavad-gita and remember the Universal Form of the Lord. By reciting that Eleventh Chapter of Srimad Bhagavad-gita, he gained complete control over his senses and was able to remember Lord Jagat Isvara continuously.
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Once that pure brahmana Sunanda went on a tour of the holy places on the banks of the Godavari River. He visited all the sacred places, starting with Vraja-Tirtha. In all the holy places he visited, he bathed, and took darshan of the presiding deity. One day he reached the town of Vivian Mandela. Along with his associates he searched for a place to stay and eventually in the middle of that town they found a dharmashala, where they all took rest for the night. When Sunanda woke up in the morning he found that all his associates had left. While searching for them, he met the headman of the town, who immediately fell at his feet and said, "Oh great sage, I cannot say where your associates have gone, but I can tell you that there is no devotee equal to you. I have never seen anyone as pure as you. Oh, my dear brahmana, I am begging you to stay in this town." When Sunanda heard the humble request of the headman of the town, he decided to stay for some days. That headman made every arrangement for the comfortable stay of Sunanda and engaged in his service day and night. After eight days had passed, one villager came before Sunanda, crying very loudly and said, "Oh pure Brahmana, last night one rakshasa ate my son," Sunanda inquired, "Where does that rakshasa stay? And how did he eat your son?" The villager replied, "In this town one very frightful rakshasa lives, who every day was eating villagers as and when he pleased. One day, we all went to that rakshasa and requested him to protect us, in return for which we would provide him with his daily food. One dharmashala was built, and any travelers who came here were sent there to stay and while they were sleeping the rakshasa would eat them, In this way we have been able to protect ourselves from this rakshasa. You, along with your associates, stayed at that dharmashala, but that rakshasa did not eat you along with everyone else. The reason I will tell you. Last night a friend of my son came but I did not realize that he was a very close and dear friend of my son, so I sent him to stay in dharmashala. Later when my son found out, he went after him to try and bring him back from the dharmashala but when he went there, he was also eaten by that rakshasa. Today, in the morning, I went to that rakshasa and asked him, why he had eaten my son along with the other travelers. I also requested him, if there was any way, I could get back my son. That rakshasa told me, "I did not know that your son had also entered the dharmashala, thus he was eaten with everyone else. As far as getting him back that will be possible when I am freed from this rakshasa body which will be possible by the mercy of a person who recites the Eleventh Chapter of Srimad Bhagavad-gita daily. Right now, there is one brahmana staying in this town, who had stayed at
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this dharmashala, but I had not eaten him, because he daily recites the Eleventh Chapter of Srimad Bhagavad-gita. If He daily recites the Eleventh Chapter of Srimad Bhagavad-gita seven times then sprinkles water on me, then I will be able to get free from the curse of this rakshasa body". Sunanda inquired, from that villager, "What sin did this person perform to attain a rakshasa body?" The villager replied, 'Long ago there had been a farmer living in this town. One day he was guarding the fields when, just a little distance away from him, one large vulture attacked a person, who was traveling on the road. At that time, one yogi was passing by and when he saw that person being attacked by that vulture he came running to his aid but when he reached him, it was too late. Then that yogi became very angry with the farmer and spoke to him as follows, "One who sees others in danger from thieves, snakes, fire, attack by weapons etc., and even though he is capable of helping them, but does not come to help, is punished by Yamaraja. After suffering in hell for a very long time, he takes birth as a wolf. And one, who helps someone in need of help, certainly pleases Lord Vishnu. One, who attempts to save a cow from the hands of a ferocious animal, a low-class man or a wicked ruler, attains Lord Vishnu. Wicked farmer, you saw that vulture attacking that person but still you made no attempt to save him. Now I curse you to take birth as a rakshasa." The Farmer said, "I was watching the fields for the whole night and I am very tired, so kindly be merciful to me, oh, gentle sage." The yogi replied, "When someone, who is daily reciting the Eleventh Chapter of Srimad Bhagavad-gita, sprinkles water on your head, then you will become free from this curse". The villager said. "My dear Sunanda, with your hand kindly sprinkle water on the head of this rakshasa." After hearing that history from the villager, Sunanda went along with him to the place where that rakshasa was staying and while he was reciting the Eleventh Chapter of Srimad Bhagavad-gita, sprinkled water on his head. That rakshasa immediately attained a four-armed form like that of Lord Vishnu. Not only he, but all the thousands of persons he had eaten also attained a four-armed form like that of Lord Vishnu. Then they all sat down in the flower aeroplane, which had been sent to take them all to Vaikuntha. Seeing those amazing events, the villager inquired from the rakshasa which one was his son. The rakshasa started to laugh and pointed at one of those thousands of beautiful persons sitting in the transcendental airplane and replied, "That is your son". The villager requested his son to come home with him. Hearing his father's request the son smilingly replied, "My dear sir, many times you have been
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my son and I yours but now by the grace of this great pure devotee Sunanda, I have been released from this wheel of birth and death and now I am going to my real home, Vaikuntha. Dear sir, kindly surrender unto the lotus-feet of Sunanda and hear from him the Eleventh Chapter of. Srimad Bhagavad-gita, and you also will be able to attain the abode of Lord Vishnu (Vaikuntha), of this there is no doubt. From Lord Krishna's mouth, these nectarine instructions came on the battlefield of Kurukshetra in reply to the questions of His friend Arjuna. And only by hearing and reciting this discourse can one break the tight knot which is binding us to this wheel of birth and death." Lord Shiva said; "After speaking those words, full of wisdom, to his father, along with all those other fortunate souls, he went to Vaikuntha and his father learned the Eleventh Chapter of Srimad Bhagavad-gita from Sunanda and very soon they also went to Vaikuntha." My dear Parvati, you have heard the glories of the Eleventh Chapter of Srimad Bhagavad-gita, which is capable of destroying all sinful reactions.

Navaratree and Bhakti Yoga

Dear All: The topic of chapter 12 of the Gita, the Bhakti Yoga chapter, is how should one worship Krishna? This is the question posed by Arjuna. In this context, I have copied and pasted below the email that was sent out this year BEFORE Navarathri, and immediately following Krishna Janmaashtami. It is particularly relevant now, since during the Lalitha Sahasranamam (LS) chanting on each day, we also chanted the following the 10 important naamaas of the Devee, which are found in the Phalashruti portion of LS. Gangaa Bhavaanee Gaayatree Kaalee Lakshmee Saraswatee l Raajaraajeshwaree Baalaa Shyaamalaa Lalithaa dasha ll

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In preparation for the birth of Krishna, Bhagavan asks Yogamaya to take birth as Yashoda's daughter who would then be switched with baby Krishna and brought to the prison to terrorize Kamsa when he comes in the morning to kill the eighth child born to Devaki and Vasudeva. It is also mentioned that Yogamaayaa will remain on this earth and Her temples will be all over. She is also granted the power to immediately fulfill ALL the wishes of Her devotees. She will be known by various names and these names are given below. They are also to be found in the LS. Recall also that in chapter 9, verse 23, where Krishna reveals the most confidential knowledge to Arjuna (Raajavidyaa raajaguhya yoga), it is stated that even those who worship other deities are actually worshipping Him. In chapter 12, after seeing the Vishwaroopam (Universal form), it is about these points that Arjuna seeks further clarification. Very sincerely V. Laxmanan October 26, 2012 ****************************************************************** We just finished our Janmashtami celebrations on AUGUST 10, 2012. The ISKCON temple in Detroit celebrated it in grand manner, as did the Sri Balaji temple at Sterling Heights (with a wonderful Bhajan concert). At ISKCON, they take Krishna (utsava murthis, the small murthis you find at the feet of the main deities in the temple) for the annual boat ride, as a re-enactment of Baby Krishna's transfer from jail in Mathura (where His parents Devaki and Vasudeva were held captive by His uncle Kamsa) to Gokula, the residence of Yashoda and Nanda Maharaja, where He grew up and then came to Mathura and slayed Kamsa. But, wait, Janmashtami is NOT over yet! Cheers! Because of the idiosyncracies of the Hindu calendar that we follow, it is also to be celebrated on September 8, 2012. This is the date in Tamilnadu and Kerala
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whereas in most parts of North India it has already been celebrated. The difference comes from the solar versus lunar calendars. One could count the months using either the motion of the sun, or the motion of the moon, see the link below. http://www.hindu-blog.com/2009/08/janmashtami-2009-sri-krishna.html Don't get confused by all this "confusion" they create with these calendars. Let's rejoice that we have TWO opportunities this year to celebrate Krishna's birth and also do the 18 chapter Gita Parayanam. I was unable to do that on August 10. The Bhajans and Kirtans were much more enchanting and so I did not feel like reading Gita amidst all that celebration. But I did read sections from Srimad Bhagavatam which describe the birth of Krishna. As I have mentioned in an earlier email, the Srimad Bhagavatam describes how the whole Universe prepares itself to welcome baby Krishna. This is the subject of Canto 10, chapter 3. Here we find the story of how Krishna appears from the womb of Devaki. Then in chapter 5 we find the description of the actual birthday celebrations. Krishna's father Vasudeva ("short vowel" sound here as opposed to "long" vowel in Vaasudeva, which is one of the names of Krishna) took him to Nanda Maharaja's residence and put baby Krishna by Yashoda's side. She had given birth to a baby daughter, who was none other than Yogamaya Herself (or Durga). But Yashoda gave birth and feel asleep and did not even know that she had given birth to a baby girl. Vasudeva came and switched the babies and Yashoda thought she gave birth to baby Krishna when she woke up. The baby girl was then brought to the prison where Vasudeva and Devaki were being held by Kamsa. Kamsa, Devaki's brother, did this because of a heavenly proclamation, a divine voice, which he heard from the sky, which said that the 8th child born to Devaki would kill him. This heavenly voice was heard on the occasion of Devaki's marriage. Kamsa himself had very happily performed the marriage of his beloved sister. But, now he turned into a mortal enemy and wanted to kill his own sister there and then, instead of letting her give birth to his killer.
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Devaki's husband, Vasudeva, pleaded with Kamsa on that occasion and a "deal" was made whereby Kamsa would spare Devaki's life. It was also agreed that each baby born to Devaki would be handed over to Kamsa so that he could kill it, if he so wished. Kamsa agreed to this plan. He mercilessly killed ALL of the first seven babies born to Devaki. Not knowing about the baby switch, he came to usurp the eighth baby that Devaki had given birth to. When Kamsa came to the prison, the morning after Krishna appeared, he found a baby girl there. This was supposed to be the 8th child that was to kill him. Kamsa was furious. He took the baby and tried to smash it into pieces by hurling it against a stone slab in the prison (like we break a coconut by hurling it forcefully on to the solid earth, or on to a stone). This stone slab, they say, still exists in Mathura where Krishna appeared. There is a temple there built on the exact spot where Krishna appeared. I was blessed to see this temple and spent many hours there and enjoyed kirtans being performed by devotees (also read all 18 chapters of the Gita). It is a very small room. Only a few people can be present there at any time and devotees just stream through the room and get darshan of the stone slab on which Krishna is supposed to have appeared as a baby with four arms, with all His parapharnelia and all His arms. I was lucky to be allowed to join the few devotees who are there performing kirtans all day different groups come to do this at different times, all 365 days. Anyway, when Kamsa tried to smash the baby girl into pieces, a miracle happened. The baby suddenly transformed into the eight-armed Durga and appeared high in the sky and mocked Kamsa. This is how Shukaacarya describes this in chapter 4 of Canto 10. Devaki held that beautiful baby girl in her arms and tried to hide her from Kamsa when he appeared in the prison. She was shedding tears profusely. She pleaded with Kamsa, being helpless and powerless against all his might. She told Kamsa, "This is a baby girl. You have killed all my other sons. Why do you want to kill this baby girl now? Why can't you spare Her? This is a female child. You are supposed to protect all females. And this is just a baby. Why don't you let me have
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at least this baby girl? What harm can she do to you?" And so on. But the cruel Kamsa, whose heart hard hardened, snatched the baby girl away from Devaki's arms forcefully and smashed Her with rage onto the stone slab in the prison. As he hurled the baby into the stone slab she rose and appeared in the sky as the eight-armed Durga. Saa taddhas-taat samutpatya sadyO devyambaram gataa l Adrushyataanujaa VishNoh Saayudhaashta-Mahaabhujaa ll 10.4.9 ll SB The Devi, who was born as the sister of Vishnu, with eight arms appeared in the sky wielding weapons (saa + addyudha) in all the eight (ashta) mighty (Mahaaa) arms (bhujaa). Terror filled the heart of Kamsa when he saw this form of Durga high up in the sky. The Devi mocked Kamsa and said, "You shameless fellow, you want to kill a baby girl? What are you going to gain by killing me, you fool? Don't waste your time showing your might to those who are helpless and weak. Why don't you go and show all of your valor to the one who has been born to kill you?" So, saying the Devi laughed and mocked Kamsa and disappeared in an instant. This Yogamaaya is still with us. She has taken up residence in temples all over this earth. This was the order of Bhagavan Himself when He summoned Yogamaaya and told Her to do what has been just described. This Yogamaaya is known by many names on this earth. This is described in chapter 2 of Canto 10 of the Srimad Bhagavatam. Naamadheyaani kurvanti sthaanaani ca naraa bhuvi l Durgeti Bhadrakaaleeti Vijayaa VaishNaveeti ca ll 10.2.11 ll SB Kumudaa Candikaa KrishNaa Maadhavee Kanyaketi ca l Maayaa NaraayaNeeshaani Shaardeyambiketi ca ll 10.2.12 ll SB Here, when Shukaacarya is telling the story of baby Krishna's birth to Parikshit, the
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great sage lists all the divine names by which Yogamaaya will be called (Shukaacarya is reporting the direct conversation between Bhagavan and Yogamaaya BEFORE baby Krishna's appearance in Devaki's womb). The names of the Devi given here are the following: Durga, Bhadrakaali, Vijayaa, VaishNavee, Maayaa, NaaraayaNee, Eeshaani, Sharadaa, and Ambikaa. Temples for Devi are established all across the earth with these names. Bhagavan has given Devi all the powers to instantly fulfill all the wishes of Her devotees. (This is confirmed in the Gita, chapter 10, verse 23 and also chapter 4, verse 11.) And so, it is that here in Metro Detroit we have a beautiful Durga temple (established by devotees from Bengal and the Hindu immigrants of Bangladesh), a nice Sharadaambal temple coming up (now in Farmington Hills), and by these standards an "ancient" Radha Kunjbihari temple (ISKCON), the Parashakthi temple in Pontiac, and various temples for Venkateswara and Lakshmi Narayana. In all these temples the Devi form is worshipped with fervour by Her devotees. This brings me full circle to what prompted this email. I was reading chapter 12 this morning where Arjuna after being overwhelmed after seeing the Vishwaroopam (the Cosmic many faced-many eyed-many armed-many feet-many stomached form of the Lord, aneka vaktra nayanam... verse 10, chapter 11, and aneka bahoodara vaktra nektram, verse 15, chapter 11) is moved asks the Lord how he should indeed be worshipped. In chapter 10, the Vibhuti yoga chapter, Arjuna was revealed all of the opulences of the Lord and how he should find the Lord everywhere, all around him. The Lord is everywhere and He can be contemplated upon in many ways and all these are ways to find Him. Then, in chapter 11, Krishna reveals the Cosmic form where ALL is present within Him. So, now the great devotee Arjuna asks Krishna how He should be worshipped. There are so many ways as taught to us and described by the sages and many great souls. What should Arjuna do? How should he contemplate on the Lord? This is
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first verse of chapter 12, which is formally known as the Bhakti yoga chapter. It is actually the climax of the six chapters that start with chapter 7, the middle six chapters (the second shatkam as it is called where "shatkam" means a group of six), which together are referred to by our acaryas as Bhakti yoga. After instructing Arjuna on Karma yoga (the first six chapters taken together), out of His divine mercy, compassion, and even great intimacy and fondness for Arjuna that Krishna feels as a dear friend, Krishna, without any prompting or questions by Arjuna, Krishna starts instructing Arjuna on the meaning of Bhakti - devotion. How does one become a devotee? Why should one become a devotee? Who is a devotee? What happens when one becomes a devotee? This is the topic of chapter 12 which begins with the profound query by Arjuna. Evam satatayuktaah ye bhaktaas tvaam paryupaasate l Ye caapyaksharam avyaktam teshaam ke yogavitamaahaa ll 12.1 ll We have the three words good, better, and best in English. These are known as degrees of comparison, with best being the superlative. In Sanskrit the superlative is called "Uttama". Some words have "tara" which is like better, like paratara, paramam, and so on. In Mahalakshmi Ashttotaram, we find "dhavalatara", which means "whiter". I usually change this to "dhavalatama" which means "whitest" when I recited this verse. But else can be "whiter" or "purer" than Mahalakshmi Herself? Thus we have words like Purushottama, which refers to the "uttama" among the purushas (all beings like us). Chapter 15 is known as the Purushottama Yoga chapter. Now, in the same vein here we find Arjuna mentioning the word yogavitaama. The plural is yogavitamaahaa. Add uttama to yogavid and we get yogavittama, which means those who know yoga (yoga vid) in its BEST way. Yoga here means being totally attached to the Lord, becoming the perfect devotee. The question Arjuna asks is "Who are the Yogavittamaa?" Arjuna just does NOT ask the question in an open-ended way. The question is actually much more specific.
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Arjuna lists some types of devotees and how they practice what we call bhakti. So, Arjuna is very clear now about the paths to bhakti, after listening to Krishna from chapters 7 to 9, then listening to all the vibhutis in chapter 10, and seeing the Vishwaroopam in chapter 11, now the climax starts in chapter 12. So, Arjuna's question is very specific. It is a very pointed question. There is no confusion here. It is a direct question asking for a direct answer. What is the BEST way? Who is the Yogavitaama? Arjuna has always excelled in everything he did. He had no sense of jealousy towards anyone. He just focused on his betterment and wanted to be the best. That is why Krishna calls him "Anasooya" in chapter 9 and shares all this divine knowledge with Arjuna. Now Arjuna wants to know how to become the BEST devotee. Who is the BEST of all. Who is the yogavittamaa? What are the forms of devotion that come under the 'good' and the 'better' before we find the 'best'? This is stated by Arjuna. He wants a direct answer from Krishna about what is the BEST. It is NOT an open-ended "What is the Best?" that Arjuna wants to know about. He lists some and asks which among these is the best. That is a BIG difference, perhaps, also a limitation since Krishna is being asked to tell which of the ways is the best, instead of feeling free to tell Arjuna what is the best. This is what chapter 12 is all about. So, as we prepare for the SECOND Janmashatami this year on September 8, 2012, let us study chapter 12 now and enjoy each verse and the finale and the climax of Bhakti yoga. Very sincerely V. Laxmanan August 12, 2012.

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Rejoice: There are 81 types of Bhaktis

Dear All: Here is an interesting link to various types of Bhakti - 81 in all (click here), see http://www.indiadivine.org/audarya/advaita-vedanta/146633-arithmetic-right-81types-bhakti-thank-you-dear-sunder-ji.html The word "Sankhyaa" is used denote a "count". We use for example "Janasankhya" to denote the number of people, or the population of the country as determined by the census. The word "Saankhya yoga", the teachings in chapter 2 of the Gita is derived from this word sankhya, to count. The Gita ends with chapter 2 and then begins again in chapter 3. Everything that needs to be said has been said in chapter 2. But, then Arjuna poses a question and Krishna starts all over again in chapter 3, verse 3. He tells Arjuna, Lokesmin dwidhaa nishThaa puraa proktaa mayaa-nagha l Jnanayogena saankhyaanaam karma yogena yoginaam ll 3.3 ll BG "I have spoken about this before, O sinless one, in two different ways. For the "saankhyees" I have used the means of jnaan yoga and I have used karma yoga for others who are called yogis." This might seem like a lot of confusion with jnana, saankhya, karma, yoga, all mentioned in one verse. Let us not get into that now. That's a real "pandora's box". The main point is sankhyaa, or counting. We feel good when we can reduce everything into a bullet format and count the ways. Even when it comes to love, Shakespeare said, "How do I love thee, let me count the ways", (http://www3.amherst.edu/~rjyanco94/literature/elizabethbarrettbrowning/poems/s onnetsfromtheportuguese/howdoilovetheeletmecounttheways.html gotcha, it is actually Elizabeth Barrett Browning). There are 9 types of Bhakti mentioned in the famous sloka from the Prahalada caritam of Srimad Bhagavatam - shravaNam keertanam VishNoh. etc.
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 There are 3 modes of bhakti -- satvic, rajasic, and tamasic based on our three gunas satvam (mode of goodness), rajas (mode of passion), tamas (mode of ignorance). There are 3 types of bhaktas - the adhama (lowest grade), madhyama (middle grade), and uttama (the highest grade). So do the math now, and we get 9 times 3 times 3 for a total of 81 types of Bhakti. Do take a look at the link given above; see also comments about this later in the brief discussion of Naradas Bhakti sutras (starting on page 19). Swami Sivananda classifies the types of bhakti slightly differently (click here) and also relates it to the teachings of Krishna in chapter 7, where four types of bhaktas (or those who worship Him) are mentioned. Now a word of caution about indulging in such counting. This is absolutely the wrong kind of thing to do. Actually, this comes under our tendency to fault finding, as discussed recently in the Vijayadashami story (click here). We read about all these 81 types of bhaktis and look around and start classifying our fellow humans and look down upon them and try to start thinking where in the list of 81 they belong. Of course, each one of us thinks of ourselves as the highest grade, or striving to get to the highest grade, but all these fools around me anyway, you must now get the message. This is NOT what Krishna wants us to become, according to his teachings in chapter 12. In fact, Krishna never talks about the types of bhakti. He only talks about bhakta the four types in chapter 7 - and the bhakta that He is fond of in chapter 12. In chapter 7, Krishna says that all four types of Bhaktas are indeed NOBLE! This is a BIG Difference and one that we should keep in mind as we look around and start counting the ways of classifying our fellow humans in the 81 categories. Very sincerely V. Laxmanan October 26, 2012.
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Narada Bhakti Sutras

Dear All: I have attached here the link (click here) for the original Sanskrit text of the Narada Bhakti Sutras, along with the English translation by Y. Subrahmanya Sarma. This work is dated April 25, 1938 and is published by Adhyatma Prakasha Press, Bangalore. http://www.scribd.com/doc/31553972/Narada-Bhakti-Sutra-Sanskrit-Text-With-English-Translation As with all scriptural texts of this nature, the work begins with the word Athaato. To begin the work, Narada says, Athaato bhaktim vyaakyaasyaamahaa l 1 l Saa tu asmin parama prema swaroopa l 2 l Amruta swaroopaa ca l 3 l And, now, therefore we shall expound on Bhakti l 1 l It is of the nature of the highest love directed to This One l 2 l And it is also nectarine in nature l 3 l Asmin is an indicative pronoun which is used to point out something that is close to us, nearby to us. It can be translated as In This One since it is the saptami (seventh) case implying location. This One here means the Supreme Being. Narada is telling us that the Supreme Being is very close to us. Bhakti, according to Narada, is of the nature of the love for This One. And, it (Bhakti) is but its nature although immortalizing since it is amrutam (ambrosia, or nectar) itself. In the next three sutras Narada describes what happens to a person who has attained (labdwaa), Bhakti obtained (praapya) Bhakti and known about (jnyaatvaa) Bhakti.

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Yallabdwaava pumaan siddhO bhavati amrutO bhavati truptO bhavati l 4 l Yat praapya na kincit vaayncati na shocati na dweshTi na ramate nOtsaahee bhavati l 5 l Yannjnatvaa mattO bhavati stabdO bhavati aatmaaraamO bhavati l 6 l Having obtained Bhakti, a person becomes perfect, immortal, fully satisfied l 4 l Having acquired bhakti the person does not want anything, does not grieve for anything, does not feel hatred towards anything, does not delight in anything (else), does not get enthused about anything (else) l 5 l Knowing which (i.e., Bhakti), becomes exhilarated beyond control, is in a state of (divine) stuper, and revels in the self l 6 l In Sutra number 56, Narada mentions the famous the three types of Bhaktis based on the three types of gunas satva, rajas, and tamas. However, he does not expand much on it and seems to connect it immediately to the four types of bhaktas (devotees) mentioned by KrishNa in chapter 7, verse 16. GauNee tridhaa gunabhedaat aartaadi bhedaat vaa l 56 l GauNee here means secondary types of bhakti which Narada says are of three kinds (tridhaa) depending on the types of gunas that we possess ad also based on differences due to being in the state of aarta etc. This mention of aarta by Narada can be tied to Krishnas description of the types of people who worship Him, the aarta, the deeply afflicted and in great sorrow and pain, jijnaasu, the one who desires knowledge, the arthaarthee, the one who desire wealth or material prosperity and finally the jnaanee, the one who is already blessed with knowledge. Narada seems to refer to only the first three, not the jnani and the first three in turn must be tied to the three gunas, respectively. That is, the aarta is in the state of tamas, the jijnaasu in the state of satva and the arthaarthee in the state of rajas. In the commentary (click here) it is stated that rajasic bhakti, which aims at worldly pleasures (arthaarthi) is better than tamasic bhakti (the aarta state) where one might try to do harm to others by seeking the help of the divine. Satvic bhakti, with desire
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to know (jijnaasu) is superior to rajasic bhakti. In the following sutra 57, Narada does state each of these progressively is to be considered as better. However, it is also clear that Narada is not talking about 3 times 3 equals 9 types of bhaktis and 9 times of bhaktas. There is nothing like saatvic-aarta, or rajasicaarta. It is always tamasic-aarta. Likewise, there is nothing like taamasic-jijnaasu. It is also saatvic jijnaasu. In other words, the 81 types of bhakti mentioned in the above cited article (in India Divine Org) seems to be a case of misinterpretation of the teachings. Finally, it is of interest to note that Narada concludes his narration on Bhakti by referring to the authority of many other leading bhaktas (sutra 83) who are listed in the final sutras. The list goes as follows. Ityevam vadanti janajalpa-nirbhayaa ekamataah Kumara Vyasa Shuka Shandilya Garga Vishnu Kaundinya SheshOddhavaaruNi Bali Hanumaan VibheeshaNaadyo bhaktyaacaryaahaa l Here Narada is listing all the leading exponents of Bhakti and says it is not really limited to this alone (by the use of aadi at the end). The list starts with the Kunaras which means the four first mind-borns sons of Brahma (Sanaka, Sananda, Sanatana, and Sanatkumara). The rest of the names are obvious. After Kaundinya, we have a compound word, which includes, Shesha, Uddhava and AaruNi. Maharaja Bali, Hanuman, and VibheeshaNa are the last three in this list. Naradas narration concludes with the following: Whoever believes in what Narada has just spoken will develop devotion, will develop Bhakti. May they accomplish all their highest wishes and their dearest goals sa preshTam labhata, sa preshTam labhata iti.

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Arjunas Question about Bhaktas

Dear All: We will continue now the discussion of chapter 12 of the Bhagavad Gita which was initiated in the first email yesterday. I have also uploaded the discussion as a public document (click here http://www.scribd.com/doc/102668421/Bhakti-Yoga-1 .

****************************************************************** As noted in the last email, the Bhakti Yoga chapter 12 begins with a question posed by Arjuna. It was also noted that the question asked is of a very specific nature where Arjuna wants to know who is the best of the Yogavittamas?

The question is of a specific nature, instead of being an open-ended one, since Arjuna prefaces this with a clear statement about the kind of devotees that exist, at least as he has understood. Of these who is the best, O Krishna? This is the question and so it is not open-ended where Krishna can choose to answer as He pleases. Rather, it appears that Arjuna lists the types of devotees and then asks Krishna, tell me who is the best among these? What does Arjuna tell Krishna before asking who is the best? That is indeed a deep question and one that is addressed in detail, specifically by Madhavacarya, one of the four leading acarayas of the Vaishnava sampradayas, see link given here for the commentaries by all the four acarayas (and also for the full Gita). http://www.bhagavad-gita.org/Gita/verse-12-01.html

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Evam satatayuktaah ye bhaktaas tvaam paryupaasate l Ye caapyaksharam avyaktam teshaam ke yogavitamaahaa ll 12.1 ll Let us take each word in the sloka 1 of chapter 12 and study it. Evam, in this way, satata, always yuktaah engaged (in devotional activities directed to worship You) ye, those bhaktaas devotees tvaam You (here meaning KrishNa) paryupaasate, worship. ye+ca+api, a compound word, those+and+also, aksharam, imperishable, avyaktam, unmanifest, tesham, of these, ke who, yogavittamaahaa, the best (tama) of the knowers (vid) of yoga. In prose order, this becomes, Ye bhaktaah evam tvaam paryupaasate, and further Ye satatayuktaah bhaktaah evam tvaam parypaasate. The bhaktaah is qualified further by the adjective satatayuktaah. Of those bhaktaas who are always engaged, in this way, in devotional activities directed toward worshipping You What does Arjuna mean by evam or in this way? He is actually referring to the entirety of the discourse he has been blessed to hear since chapter 7 began. Bhakti yoga section of the Gita, which is supposed to begin with chapter 7, blends smoothly with the Karma yoga section which is supposed to end with chapter 6. Krishna just continues talking after the famous kalyana krut sloka of chapter 6, verse 40. (Hereon we will simply use chapter number followed by verse number, such as 6.40 to refer to specific slokas.) Arjuna is called Paartha in 6.40 and Kaunteya in 9.31 and the thoughts in both these slokas are seen to be connected by all that Krishna has said in between. There is no vinaasha for the kalyana krut, says Krishna, in chapter 6. And, My bhakta never perishes, na may bhaktah pranashyati, says Krishna in chapter 9. Nothing at all was said by Arjuna in chapter 7. Krishna just continues talking as chapter 6 ends and chapter 7 begins. In chapter 8 Arjuna asks a question (8.1 and 8.2, Kim tad Brahma kim adhyaatmam kim karma Purushottama), mainly to gain a clarification about certain terms used by Krishna at the conclusion of chapter 7 (in verses 29 and 30). In chapter 9, it is all Krishna talking again all the
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way through verse 12 of chapter 10 where we find Arjuna is totally overcome with emotion and calls Krishna Purushottama once again (chapter 10, verse 15). Arjuna refers to Krishna as Bhavaan in verse 12 which, according to the rules of Sanskrit grammar is used only to address exalted personalities. He calls Him Keshava (which also means the Trinity, ka+eesha+va, verse 14), and in verse 15 He also calls Him Bhootabhavana (the very source of the being, existence, feelings, emotions, etc. of all manifested beings) Bhootesha (the Lord of the manifest beings), Devadeva (the God of the gods), and Jagatpate (The Lord of the Universe). Then follows the description of all of the Lords Opulences and the darshanam of the Vishwaroopam in chapter 11. All of this is evam. Krishna eloquent teaching Patram pushpam phalam toyam (9.26) and Yat karoshi yadashnaasi yadjuhOshi dadaasi yat (9.27) is also part of this same evam. In these two verses of chapter 9 Krishna has told Arjuna how He can be worshipped by Arjuna (and how all of us can worship). Then in the second line of verse 1, chapter 12, Arjuna adds, ye+ca+api, a compound word which means those+and+also, to list something important to be added to what has been said in the first line of the verse with evam. Arjuna adds and also those who are engaged in (worship of) aksharam and avyaktam. So, Arjuna has listed the bhaktaas who are engaged in this way (i.e., as taught by Krishna), and those who are engaged in aksharam and avyaktam. Of these who is the best, tesham ke yogavittamaahaa? This is the question. Now, let us review what Madhavacarya (Dwaita tradition) and Ramanujacarya (Vishishta-advaita tradition) have said in their commentaries. Also, avyakta and akshara, have been described earlier in chapter 8 (verses 20 and 21) along with Paramaam gatim, as noted by Kesava Kasmiri Swamiji of the Kumara Vaishnava sampradaya. Sridhar Swamiji of the Rudra Vaishnava sampradaya chapter 9, verse 31 and chapter 7, verse 17, as referring to the two paths mentioned by Arjuna. These commentaries are copied and pasted and compiled for convenience as Appendix I from http://www.bhagavad-gita.org/Gita/verse-12-01.html.

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The following represents my humble understanding (based on the synthesis of the commentaries cited and also the writings of many other commentators even if not specifically cited here) of this very profound question posed by Arjuna. Notice that nohing at all was said by Arjuna in chapter 7. Krishna Himself provides the transition from karma yoga to bhakti yoga, from chapter 6 to chapter 7. In chapter 7 verse 1, He says, O Partha, now listen (shruNu) to Me and how you will come to know (jnaasyasi) everything there is to know (samagram) about Me, without a trace of any doubt (asamshayam). This is the essence of Bhakti yoga. How can we get to know Krishna, without a trace of doubt in our mind, and in entirety, without any left to know? Krishna also mentions in this verse what is necessary to achieve this kind of an understanding. He says madaashrayah, which means One who has taken refuge in Him, and mayi aasakta manaah which means One whose mind is firmly attached in Me. Such a person will come to know Him fully and without a trace of doubt. Krishna is addressing Arjuna and so the verbs used here are in the appropriate second person singular (jnaasyasi and shrunu) are second person singular. As the discourse continues from this point, Krishna gives us some important Cosmology Lessons to put things in perspective (see several articles on chapter 8 on the link here, http://www.scribd.com/doc/89443432/CosmologyLessons-from-The-Bhagavad-Gita ). As a part of these cosmology lessons we find Krishna using the two key words avyakta and akshara, now also being used by Arjuna in chapter 12 verse 1. Krishna mentions these two words verses 20 and 21of chapter 8 (see, in particular, the commentary by Kesava Kasmiri Swamiji of Kumara Vaishnava sampradaya in Appendix I which highlights this) after describing how creation and dissolution follow with each day and night of Brahma for 1000 yugas. When Krishna uses the word yuga in 8.17, He really means the cycle of four yugas taken together: Kaliyuga, the age in which we live in, Dwaapara yuga, Tretaayuga, and Satya yuga or Kruta yuga; together lasting for 4.32 million years;
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1000 cycles of such yugas is a day (called ahar) of Brahma which is followed by an equal duration of night (called rathri), so a total of 2 times 4.32 billion years, or 8.64 billion years for what is known one kalpa of Brahma. Brahma has a total lifetime of 100 years with 360 kalpas in each year. Everything is created and everything is destroyed and everything appears again (bhootvaa bhootvaa praleeyate, 8.19) at the beginning of the day of Brahma (ahar aagame, in 8.19). But, there is something (paras tasmaat tu bhaavOnyO), which is also avyakta, that is NEVER destroyed even as all is destroyed (nashyatsu na vinashyati, 8.20). It is PERMANENT (sanaatana, 8.20). It is more permanent than avyaktO avyaktaat sanaatanah (8.20). Krishna says, while giving us this Cosmology lesson, that there is another bhaava (state of being) that transcends all (Paras tasmaat tu bhaavOnyO) which is avyakta, the unmanifest (i.e., not like all the creations going all the way to the loka where Brahma is). And, there is something that is even more permanent than avyakta. Recall also that we encounter the avyakta very early in chapter 2, in 2.25 and 2.28, where Krishna is describing the dehi, the indweller within the deham, the body. Arjuna, Krishna points out, is lamenting about the deham while forgetting the dehi (2.13). It is the body that perishes but the indweller does not. This indweller is referred to as avyaktOyam, this is unmanifest (2.25). And later, in the same section of chapter 2, all beings (bhootani) are mentioned as being unmanifest in the beginning (avykataadeeni). In chapter 8, KrishNa couples the words avyakta and akshara together in 8.21, to describe something more permanent (sanaatanah), after describing the repeated cycles of creation and dissolution after the 1000 yugas that constitute one daytime and nighttime of Brahma, and says, Tad dhaama paramam Ma-ma that is My Supreme Abode. Those who attain this Supreme Abode do NOT come back (and participate in the cycle of activities, repeated creation and dissolution, that take place all the way to the loka of Brahma, also stated in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). That state (paras tasmaat tu bhaavOnyO avyaktO avyaktaat sanaatanahaa) which is unmanifest, which goes beyond the state when all beings are in the unmanifested condition (during Brahmas night) is something incomprehensible to us.

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Krishna gives us a hint of this in chapter 15, verse 6 when He mentions that His Supreme Abode is such that even the sun cannot illuminate nor the moon nor the light from the fire (na tad bhaasayate Sooryah na ShashaankO na Paavakah). It is this avykata that Arjunas question in chapter 12 is referring to. We also get a hint about the nature of the akshara mentioned in 8.21(also in 8.3 and 8.11) and by Arjuna in 12.1 in chapter 15, verses 16 and 17, where kshara and akshara are mentioned. Here Krishna says, kootasthOkshara ucyate, the kootastha is akshara. (also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). (also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). (also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). Although some verses from the later chapter 15 are cited here, Arjuna has understood the essential message about akshara and avyakta from chapter 8. Now, after hearing about all the vibhutis of the Lord (chapter 10) and witnessing the Vishwaroopam (chapter 11), he wants to know the BEST way to worship Him, how to become the Yogavittama. Finally, as pointed out by Madhavacarya, Sri Lakshmi is also known as aksharam and avyaktam. The immutable and the unmanifest Brahman (aksharam Brahma Paramam, 8.3) is the feminine potency of the Supreme Lord. Being attached aksharam avyaktam, as mentioned by Arjuna is 12.1 is also synonymous to propitiation of the Supreme Lord through Sri Lakshmi. This interesting aspect of the interpretation of avyakta takes on special significance within the context of 12.5 and the following verses 12.6 to 12.8 culminating with Maiyeva mana aadhatsva mayi buddhim niveshaya, where Krishna gives Arjuna the definititve and categorical answer to the question that he has posed. Very sincerely

V. Laxmanan August 13, 2012

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****************************************************************** Dear All: Thus far, we have only discussed the significance of the question posed by Arjuna in verse 1 of chapter 12. It is a very profound question and that we must all strive to understand fully. Arjuna wants to know who are the yogavittamahaa, i.e., who represent the best among all the devotees? But, as also emphasized, this is not an open-ended question, it is a very specific one in that the question is tesham ke yogavittamaahaa which means, Among these who is the best? In other words, Arjuna has a conception of different types of devotees who are engaged in Him in different ways. He lists them: those who are attached to the aksharam and avyaktam, those who are engaged in the contemplation of the immutable, imperishable, and the unmanifest (the Advaita tradition of Aham Brahmaasi, for example, or the impersonal Brahman as noted by Srila Prabhupada in his purport, click here http://www.asitis.com/12/1.html) and those who worship Him as described in the earlier chapters by Krishna Himself (evam satatayuktaah). As noted by Prabhupada, Arjuna also seems to be stating his own preference the personal form of worshipping Krishna as opposed to the impersonal tradition. Which is the best way? What is the point of wasting time with other methods of worship, if one is superior? (see last paragraph of Prabhupadas purport for 12.1) Imagine for a moment Einsteins famous equation E = mc2 which we are familiar with, whether or not we know how Einstein derived it. We have three important concepts here. First is energy E, the second is mass m and the third is the speed of light c. The equation E = mc2 is called the mass-energy equivalence equation. Einsteins equation says that energy E and mass m are equivalent and simply different manifestations of the same (??? What is that???). When Einstein first conceived this equation in 1905, when he developed the theory of relativity, it was merely an idea. More than a hundred years later now, we know that mass can indeed be converted into energy. We see this in a nuclear reactor
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(where the energy is then converted into a useful form like electricity), or when a nuclear bomb is exploded (when the energy is used in a destructive mode, like the bombs exploded over Hiroshima and Nagasaki in August 1945, these events were commemorated just about a week ago). Or, sometimes energy can be converted into mass. This too has been observed in controlled experiments and it is also central to the search for the Higgs boson that is now engaging the attention of even the non-physicists. In such experiments highly energetic protons (the nucleus of the hydrogen atom) are smashed against a target. The energy released in this process reappears as mass. The scientists were looking for the appearance of the particle called the Higgs boson, at least in some of these smashing energy experiments. What is energy E? What is mass m? What is the one reality that transcends both E and m and why the speed of light c in this relation? These are all questions we can contemplate on and seek answers if one wants to become a great physicist. Now, the question here is how to become the best of devotees. Like the E = mc2 equivalence, Arjuna is seeking a clarification about the equivalence of different modes of worship and attachment to different types of realities. Krishna provides a very clear answer to this very important question posed by Arjuna. The remainder of this chapter can actually be divided into two parts. The first 12 slokas which include Arjunas question and Krishnas answer (remember 12 verses of chapter 12), followed by eight (8) slokas which list the qualities and characteristics of the best of the devotees. These eight slokas are sometimes called amrita ashtakam (the octet of nectar), which appear as if nectar is pouring out, see the commentary by Swami Krishnannda. Translations of these slokas in Hindi are available and can be sung melodiously, click on the links given below. http://www.swami-krishnananda.org/bgita/bgita_36.html and http://www.swami-krishnananda.org/bgita/bgita_37.html We will continue this discussion in the next email. This is preparation to receive Krishna's categorical answer, given in verses 12.2 to 12.8.

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Notice also that I have purposely set up a question here that goes beyond physics. I had mentioned earlier, Einsteins equation says that energy E and mass m are equivalent and simply different manifestations of the same (??? What???). Are E and m equivalent and manifestations of the same? Same what? Is there something that transcends both E and m? Whether or not physicists seek to answer this question, in our study of the Gita we certainly have seek a similar answer. Evam, askharam, avyaktam and what is beyond all this that makes one the best, the most perfect, devotee. While the first 12 verses of chapter 12 provide an answer to the question posed by Arjuna, the last eight (8) verses, the amritaashtakam, take us beyond this answer to what makes on the perfect devotee, the best devotee. Who is the best devotee? What makes one the perfect devotee? Krishna describes this devotee in verses 12.13 to 12.20 and says over and over again in verses 12.14, 12.15, 12.16, 12.17, 12.19, and 12.20 (in six out of eight verses), sa may priyahaa, which means such a person is very dear to me. Who is that person who is very dear to Him? That is what makes one the best devotee, the most perfect devote. Are you dear to Krishna? I am dear to Krishna? Does Krishna love me? What can I do so that Krishna says, He is dear to me, She is very dear to me? This goes even beyond the evam, and aksharam and avyaktam that Arjuna was concerned with when poses his question. Very sincerely V. Laxmanan August 14, 2012 ****************************************************************** Dear All:

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To continue our discussion of chapter 12, here's a pictorial depiction of sloka 12 in chapter 12. This is actually the concluding summary of the teachings which begin with sloka 9, following the "klesha" sloka 5. Shaanti, Absolute Peace, is at the very top. Shaanti is what Krishna has been emphasizing repeatedly starting with chapter 2. Ashaantasya kutah sukham, He asks in chapter 2, verse 66. Let's look at the previous slokas of chapter 12, briefly.

Shaanti

(Karma phala) Tyaagam

Dhyaanam

Jnanam

Abhyaasam
Sloka 5: Getting attached to "avyaktam" is too much "klesham", too much effort, too much trouble, too much torture. One feels "klesham" when repeated efforts and toils do not lead to the anticipated rewards. This implication of "klesham" should be remembered when Krishna says attachment to "avyakatam" is too much "klesham". Slokas 6 and 7: Get attached to "ME" instead and I will personally rescue you, very very quickly. Sloka 8: Focus your mind on Me - maiyeva mana aadhatsva, let your intellect enter into Me - mayi buddhim niveshaya... etc. Slokas 9: If you cannot enter your Cittam (Manas, buddhi and all in all) into Me, then keep trying repeatedly (abhyaasam). Sloka 10: If you are not able to practice this Abhyaasa yoga (meditation upon Me), then be engaged in activities (only) for My sake (either is to become devotional service, nothing for one's own benefit).

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Sloka 11: If that is impossible (Complete engagement in devotional service ONLY), be engaged in all activities and surrender the fruits to me. Then as a summary statement comes sloka 12 which is depicted pictorially here to convey the message of Krishna.

Shaanti

(Karma phala) Tyaagam

Dhyaanam

Jnanam

Abhyaasam
Yes, Abhyaasam is difficult. Better than Abhyaasam is Jnanam (acquiring knowledge of ???). Better than Jnanam is Dhyaanam (Meditation on Me). Better than that is Tyaagam (surrendering all the fruits of activities that are NOT devotional service). It is that leads to Shaanti --- lasting peace. Then Krishna continues with the eight gems of slokas - the amruthaashtakam where He describes the qualities of the devotee. The concluding verse says this is ALL that is required. He also says, Follows this EXACTLY as I have said here (yathaa uktam). No need to pick and choose a path. The path has been laid very clearly by the real Jagatguru --- KrishNam vande Jagatgurum. Of course, Krishna does not insist. He always uses "Ye" which means "those who". What does that mean? There will be those who will NOT follow what has been described. That is their choice but it is too much "klesham". Those who want the path of "klesham" are free to choose that path. They too, Krishna says before the "klesham" sloka, will eventually reach Him. Again, we have the choice not to go through this "klesham". Also, the commentaries of Ramanujacarya and Madhvacarya may be found at the link given here. http://www.bhagavad-gita.org/Gita/verse-12-10.html
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Very sincerely V. Laxmanan August 24, 2012

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