FolioCorpusBhagavad-gītā

Bhagavad-gītā 12.1

अर्जुन उवाच एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते । ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा: ॥ १ ॥
arjuna uvāca
[arjuna uvaacha]
evaṁ satata-yuktā ye
[evam satata-yuktaa ye]
bhaktās tvāṁ paryupāsate
[bhaktaas tvaam paryupaasate]
ye cāpy akṣaram avyaktaṁ
[ye chaapy aksharam avyaktam]
teṣāṁ ke yoga-vittamāḥ
[teshaam ke yoga-vittamaah]
Word-for-word
arjunaḥ uvāca — Arjuna said evam — thus satata — always yuktāḥ — engaged ye — those who bhaktāḥ — devotees tvām — You paryupāsate — properly worship ye — those who ca — also api — again akṣaram — beyond the senses avyaktam — the unmanifested teṣām — of them ke — who yoga - vit - tamāḥ — the most perfect in knowledge of yoga. .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
evaṁ satata-yuktā ye
evam
thus
satata
always
yuktāḥ
engaged
ye
those who
bhaktās tvāṁ paryupāsate
bhaktāḥ
devotees
tvām
You
paryupāsate
properly worship
ye cāpy akṣaram avyaktaṁ
ye
those who
ca
also
api
again
akṣaram
beyond the senses
avyaktam
the unmanifested
teṣāṁ ke yoga-vittamāḥ
teṣām
of them
ke
who
yoga - vit - tamāḥ
the most perfect in knowledge of yoga. .
Important Words
  • satata — always, continuously
    Arjuna does not ask about occasional worshipers. He frames both options at their peak: continuous, unbroken engagement. The comparison is fair because the intensity is matched on both sides.
  • bhaktāḥ — devotees
    First time in the chapter the word appears, and it is set against akṣaram-upāsakas. The chapter will spend twenty verses unfolding the difference between bhakti as relation and brahman-meditation as absorption.
  • akṣaram — the imperishable, beyond the senses
    Technical term for the impersonal Absolute — that which does not perish, does not manifest in form. Arjuna names it precisely to make the dichotomy unambiguous.
  • avyaktam — the unmanifested
    From a-vi-añj — 'not made visible.' Pairs with akṣaram. Together the two words specify the niṣguṇa-brahman target, distinguishing it from any sa-guṇa form of the Lord.
  • paryupāsate — properly, completely worship
    Pari- prefix: 'all around, completely.' Arjuna uses it for the impersonalists too, conceding that their worship is also total. He is asking Kṛṣṇa to judge between two sincere wholehearted disciplines.
  • yoga - vit - tamāḥ — the most perfect knowers of yoga
    Superlative -tama. Arjuna does not ask 'which is acceptable' — he asks 'which is the most.' The whole chapter is Kṛṣṇa's answer to that superlative.
Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Having heard Kṛṣṇa describe both personal devotion (ch. 11) and impersonal absorption, Arjuna asks the decisive comparative question: which class of yogī is superior — the devotee of Your form, or the worshipper of the formless akṣara-brahman? The chapter's whole answer flows from this query.
Further notes (विवरण · Vivaraṇa)
This verse frames Chapter 12 as the Gītā's most direct adjudication of the personal-vs-impersonal question. 'Evam' points back to the bhakti just shown in 11.54-55. 'Satata-yukta' echoes the language Kṛṣṇa Himself used. By placing both options on the table — yet asking who is yoga-vit-tamāḥ — Arjuna elicits the unambiguous reply of 12.2. Gauḍīya commentators read this as Arjuna's gift to future devotees: a question he already knows the answer to, posed so that all may hear Kṛṣṇa's verdict.
Prose order (अन्वय · Anvaya)
हे कृष्ण! एवम् सतत-युक्ताः ये भक्ताः त्वाम् पर्युपासते, ये च अपि अक्षरम् अव्यक्तम् पर्युपासते, तेषाम् के योग-वित्-तमाः?
he kṛṣṇa! evam satata-yuktāḥ ye bhaktāḥ tvām paryupāsate, ye ca api akṣaram avyaktam paryupāsate, teṣām ke yoga-vit-tamāḥ?
O Kṛṣṇa, among those devotees who, ever-united in this way, worship You, and those again who worship the imperishable, unmanifested — of the two, who are the most expert in yoga?
Word split (पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
एवम् सतत-युक्ताः ये भक्ताः त्वाम् पर्युपासते । ये च अपि अक्षरम् अव्यक्तम् तेषाम् के योग-वित्-तमाः ॥
evam satata-yuktāḥ ye bhaktāḥ tvām paryupāsate | ye ca api akṣaram avyaktam teṣām ke yoga-vit-tamāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
एवम् evam ind. (indeclinable), adverb of manner thus, in this way (referring to the bhakti just described)
सतत-युक्ताः satata-yuktāḥ सतत (ind. (indeclinable)) + युक्त (p.p.p. (past passive participle) of √युज्) nom.pl. (nominative plural)m., karmadhāraya cpd. (compound) ever-engaged, constantly united
ये ye रेल. pron. (pronoun) nom.pl. (nominative plural)m. those who
भक्ताः bhaktāḥ भक्त (m., from √भज्) nom.pl. (nominative plural) devotees
त्वाम् tvām युष्मद् pron. (pronoun) acc.sg. (accusative singular) You
पर्युपासते paryupāsate परि + उप + √आस् pres. (present) 3pl.ātm. (ātmanepada / middle voice) they fully worship, sit attendance around
ये च अपि ye ca api rel. pron. (pronoun) nom.pl. (nominative plural)m. + ind. (indeclinable) + ind. (indeclinable) and again those who
अक्षरम् akṣaram अक्षर (n., from a- + √क्षर्) acc.sg. (accusative singular) the imperishable
अव्यक्तम् avyaktam अ + वि + √अञ्ज् p.p.p. (past passive participle) acc.sg. (accusative singular)n. the unmanifested
तेषाम् teṣām dem. (demonstrative) pron. (pronoun) gen.pl. (genitive plural)m. of them (the two classes)
के ke interr. (interrogative) pron. (pronoun) nom.pl. (nominative plural)m. who (which group)
योग-वित्-तमाः yoga-vit-tamāḥ योग (m.) + विद् (agent noun) + तम (superl. suffix) nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound) the best knowers of yoga
अर्जुनः उवाच arjunaḥ uvāca अर्जुन (m.) nom.sg. (nominative singular) + √वच् perf. (perfect) 3sg.par. (parasmaipada / active voice) Arjuna said
Purport

Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogīs . Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Kṛṣṇa but in meditation on the impersonal Brahman, the unmanifested. We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service. Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Kṛṣṇa indicates in this chapter that bhakti-yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead. In the Second Chapter of Bhagavad-gītā, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Kṛṣṇa at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Kṛṣṇa. And at the end of the Sixth Chapter the Lord clearly said that of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Kṛṣṇa, for that is the highest spiritual realization. Nevertheless, there are those who are not attached to the personal form of Kṛṣṇa. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gītā they want to distract other people from Kṛṣṇa and transfer all devotion to the impersonal brahma-jyotir . They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest. And so, factually, there are two classes of transcendentalists. Now Arjuna is trying to settle the question of which process is easier and which of the classes is most perfect. In other words, he is clarifying his own position because he is attached to the personal form of Kṛṣṇa. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, “What is the use of such a waste of time?” Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Kṛṣṇa is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Kṛṣṇa. This important question asked of Kṛṣṇa by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. Arjuna said: Who are the best knowers of yoga— those devotees who worship You as just described, with desire to constantly associate with You, or those who worship the unmanifest Brahman?
Commentary

In the twelfth chapter, the superiority of all types of devotees to the jñānīs is described, and among the devotees those who are endowed with wonderful qualities like lack of hatred are praised. Arjuna heard the great superiority of bhakti at the beginning of the topic of bhakti in the following words: yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ But I consider he who worships Me with faith, with mind attached to Me, to be greater than all types of yogīs. BG 6.47 Arjuna, desiring to hear about the superiority of bhakti, even if it is in summary, asks a question. The devotees described as being constantly engaged, worship You as Śyāmasundara, mentioned at the end of the last chapter with - mat-karma-kṛn mat-paramaḥ (BG 11.55). Others worship the Brahman (akṣara) with no qualities (avyakta means nirviśeṣa) described in the śrutis with statements such as etad vai tad akṣaraṁ gārgi brāhmaṇā abhivadanty asthūlam anaṇv ahrasvam: O Gārgī, that akṣara, which is not wide, not small and not short, is called Brahman. (Bṛhad Āraṇyaka Upaniṣad 3.8.9) Among these two types of persons who know yoga, who are the best knowers of yoga (yoga-vittamaḥ)? Who know the best process for attaining You? Or, do they not know the process for attaining You? In a comparison involving two items, usually the form yoga-vittara (which of the two types know yoga better) would be used. The word yoga-vittama should be understood to suggest that among the better of the two types of knowers of yoga (yoga-vittarā), who are the best knowers of yoga (yoga-vittamā)?

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. Arjuna said: Who are the best knowers of yoga— those devotees who worship You as just described with desire to constantly associate with You, or those who first worship the ātmā?
Commentary

In the twelfth chapter, the Lord says that among all processes, pure bhakti, having the greatest power, enables one to quickly attain the Lord. In the second and consequent chapters, one particular path was described, in which after one understands about and realizes the jīvātmā, one then meditates on the Lord, the aṁśī. This is illustrated in verses like avināśi tu tad viddhi. (BG 2.17) A second path was shown in the seventh and consequent chapters, in which, after understanding that the jīva is an aṁśa of the Lord, one meditates upon the source of the aṁśa, the aṁśī, the Supreme Lord, by the process of bhakti with hearing and other activities. Verse such as mayy āsakta-manāḥ pārtha (BG 7.1) illustrate this. In those chapters, bhakti mixed with yoga was described in such verses as prayāṇa-kāle. (BG 8.10) Jñāna mixed in the process of bhakti was described in such verses as jñāna-yajñena cāpy anye. (BG 9.15) At the end of the sixth chapter, before the middle six chapters, with the verse yoginām api sarveṣāṁ (BG 6.47) the pure bhakti of those exclusively attached to the Lord, who were also the best among all, was described. Arjuna now asks a question. There are those desiring paramātmā who, being constantly absorbed in You by the processes thus described (evam) in verses such as mayy āsakta-manāḥ pārtha (BG 7.1), worship You, Śyāmasundara Kṛṣṇa, with everything, such as body, senses and mind. There are also those desiring paramātmā who worship the jīva’s svarūpa, the akṣaram, invisible to the material senses and endeavor to realize the jīva akṣara by dhāraṇa, dhyāna and samādhi. Of these two types of people, which persons have the quickest process of reaching the goal (yoga vittamāḥ)?

The meaning is this. One choice is to attain the Lord by first realizing ātmā and then meditating on the Lord. Since the jīva is the source of bondage, by realizing ātmā one becomes free of obstacles, and can then attain the Lord. But because of the difficulty in meditating on the jīvātma which is very small and formless, can the goal be accomplished by meditation on the ātma? The other process is exclusive bhakti to the Lord, which quickly destroys all obstacles and yields realization of the Lord. They are completely absorbed in that bhakti. What is the best process of all the processes of these two types of persons (teṣām)? Please tell me.

Bhūrijana Dāsa Gauḍīya
Commentary

From the Purport: "Krsna has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogis." This question of Arjuna may also be understood that after the universal form was seen, although it is not exactly an impersonal form but still is not exactly a personal form, Arjuna is also making sure that no one becomes confused and thinks that this universal form is Supreme. Therefore he asks Krsna again, which is considered to be the more perfect. What is his question? Which realization is higher or which is the better process? The question is: "Which is the better process and also which is the better realization?" Srila Prabhupada says in his Purport: "Krsna has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogis. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Krsna but in meditation on the impersonal Brahman, the unmanifested. We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti‑yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service. Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Krsna indicates in this chapter that bhakti‑yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead. In the Second Chapter of Bhagavad‑gita, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Krsna at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Krsna. And at the end of the Sixth Chapter the Lord clearly said that of all yogis, one who always thinks of Krsna within himself is considered the most perfect. So in practically every chapter the conclusion has that one should be attached to the personal form of Krsna, for that is the highest spiritual realization. Nevertheless, there are those who are not attached to the personal form of Krsna. They are so firmly detached that even in the preparation of commentaries to Bhagavad‑gita they want to distract other people from Krsna and transfer all devotion to the impersonal brahmajyoti. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest." When the universal form came out, it actually disturbed Arjuna's love for Krsna. But if one actually knows Krsna, then he has love for Krsna and Paramatma simultaneously. The two: being merged in the Brahman and serving Krsna with great 'priti' or affection, they are contradictory.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna wants to clarify which is more perfect:

Those who always properly engage in devotional service, or
Worshipers of the impersonal Brahman, the unmanifested
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
12.1 The subject-matter stated in the immediately preceding verse, '৷৷.he who works for Me,' etc. is referred to by the word evam (thus). Ye bhaktah, those devotees who, seeking no other refuge; evam, thus; satata-yuktah, being ever-devoted, i.e., remaining unceasingly engaged in the works of the Lord, etc., intent on the aforesaid purpose; paryupasate, meditate; tvam, on You, in the Cosmic form as revealed earlier; ye ca api, and those others, again, who have renounced all desires, who have given up all actions; who meditate on Brahman as described (below), aksaram, on the Immutable; avyaktam, on the Unmanifested, which is so on account of being bereft of all limiting adjuncts, (and) which is beyond the comprehension of the organs-in the world, whatever comes within the range of the organs is said to be manifest, for the root anj conveys that sense; but this Immutable is the opposite of that and is endowed with alifications that are spoken of by the great ones; those again, who meditate on that-; tesam, of them, among the two (groups); ke, who; are the yoga-vit-tamah, best experiencers of yoga, i.e., who are those that are surpassingly versed in yoga? But leave alone those who meditate on the Immutable, who are fully enlightened and are free from desires. Whatever has to be said with regard to them, we shall say later on. As for those others-
Śrī Rāmānujācārya Classical
Translation
12.1 Arjuna said These are two types of spiritual aspirants who are contrasted thus: (1) On the one hand there are those devotees who adore You 'thus'; namely, in the way taught in such text as 'Whosoever works for Me' (11.55), and who are desirous of being ever 'integrated' with You, namely, considering You as the supreme end. They adore You in utter devotion - You, the ocean of boundless attributes of limitless excellence like grace, affability, omniscience, true resolve etc., and endowed with all glory. (2) On the other hand there are those who meditate on the 'Imperishable', (Aksara) namely, the individual self in Its true nature, which is the same as the 'Unmanifest' (Avyakta), namely that whose nature cannot be grasped by organs such as the eye etc. The estion posed is: Which of these two classes of devotees have greater knowledge of Yoga? Who would reach their respective goals sooner? Such is the meaning of the estion. Sri Krsna clearly states later on, 'O Arjuna, I become before long their redeemer from the fatal sea of recurring births and deaths' (12.7), with reference to the speed with which the latter kind of devotees reach Him.
Śrī Abhinavagupta Classical
Translation
12.1 Evam etc. The estion is for getting an explanation regarding the superiority among those who are the worshippers of the Absolute with Sovereign power, by the said method and those who worship the Self alone [without any attribute].
Swami Sivananda Classical
Translation
12.1 Arjuna said Those devotees who, ever steadfast, thus worship Thee and those also who worship the imperishable and the unmanifested which of them are better versed in Yoga?
Commentary

12.1 एवम् thus? सततयुक्ताः ever steadfast? ये who? भक्ताः devotees? त्वाम् Thee? पर्युपासते worship? ये who? च and? अपि also? अक्षरम् the imperishable? अव्यक्तम् the unmanifested? तेषाम् of them? के who? योगवित्तमाः better versed in Yoga.Commentary The twelfth discourse goes to prove that Bhakti Yoga or the Yoga of devotion is much easier than Jnana Yoga or the Yoga of knowledge. In Bhakti Yoga the devotee establishes a near and dear relationship with the Lord. He cultivates slowly and one of the five Bhavas (attitudes) according to his temperament? taste and capacity. The five attitudes are the Santa Bhava (the attitutde of peaceful adoration) Dasya Bhava (the attitude of servant towards the master) Sakhya Bhava (the attitude of a friend) Vatsalya Bhava (the attitude of a parent to the child) and Madhurya Bhava (the attitutde of the lover towards the beloved). The devotee adopts these attitudes towards the Lord. The last (Madhurya Bhava) is the culmination of devotion. It is merging or absorption in the Lord.The devotee adores the Lord. He constantly remembers Him (Smarana). He sings His Name (Kirtana). He speaks of His glories. He repeats His Name. He chants His Mantra (Japa). He prays and prostrates himself. He hears His Lilas (divine plays). He does total? ungrudging and unconditional selfsurrender? obtains His grace? hols communion wih? and eventually gets absorbed in Him.The devotee begins by worshipping the idols or the symbols of God. Then he performs internal worship of the Form. Ultimately he is led to the supreme worship of the allpervading Brahman (Para Puja).Thus As declared in the last verse of the previous chapter.Avyaktam The unmanifested? i.e.? incomprehensible to the senses? transcending all limiting adjuncts. The unmanifested Brahman is beyond all limitations. That which is visible to the senses is called Vyakta or manifest.The hearts of the devotees are wholly fixed on Thee. They worship Thee with all their heart and soul.There are others who worship the unmanifested Brahman which is beyond time? space and causation? which is attributeless? which is eternal and indefinable? which is beyond the reach of speech and mind. These are the wise sages.Of these two? the devotees and the men of knowledge -- who are the better knowers of Yoga (Cf.XI.55)

Swami Gambhīrānanda Classical
Translation
12.1 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.] ?
Shri Purohit Swami Classical
Translation
12.1 "Arjuna asked: My Lord! Which are the better devotees who worship Thee, those who try to know Thee as a Personal God, or those who worship Thee as Impersonal and Indestructible?
Related values & verses
Related values
Prema (Divine Love)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Shraddha (Faith / Reverence)
Related verses
BG 7.1 BG 8.14 BG 12.2 SB 1.1.1 SB 1.2.11 SB 3.29.13 CC Ādi 2.11 CC Madhya 6.149 CC Madhya 8.261 Īśa Upaniṣad 15 BRS 1.2.22
Related lectures
Personal Guidance
Arjuna asks the perennial question: which is better — worship of Your personal form, or of the impersonal unmanifest?
Practical Applications
  • Welcome the question rather than predetermining the answer.
  • Notice your own pull toward personal vs. impersonal worship.
  • Bring the question to scripture, not just preference.
Reflection Questions
  • Which way does my temperament tilt — personal or impersonal?
  • What does scripture's answer ask of that tilt?
Analogy

Two travelers ask the wise man at the crossroads: one points to a lamp shining in a near window; the other points to the unmapped sky. Both have come a long way, both are sincere — but Arjuna wants to know which road the road-maker himself prefers. The question itself is the lamp held up to the choice.

Stories
Saunaka's question at Naimiṣāraṇya

When the sages of Naimiṣāraṇya gathered around Sūta Gosvāmī, they did not begin with their own answers. They asked: of all that has been spoken, what is the essential good for humanity in this age?

Like Arjuna here, they trusted that the right question, asked of the right authority, brings the right answer. The Bhāgavatam's twelve cantos flow from that one humble interrogation.

📝 My note

Source: vedabase.io

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