FolioCorpusBhagavad-gītā

Bhagavad-gītā 12.6-7

ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्परा: । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ ६ ॥ तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि न चिरात्पार्थ मय्यावेशितचेतसाम् ॥ ७ ॥
ye tu sarvāṇi karmāṇi
[ye tu sarvaani karmaani]
mayi sannyasya mat-parāḥ
[mayi sannyasya mat-paraah]
ananyenaiva yogena
[ananyenaiva yogena]
māṁ dhyāyanta upāsate
[maam dhyaayanta upaasate]
teṣām ahaṁ samuddhartā
[teshaam aham samuddhartaa]
mṛtyu-saṁsāra-sāgarāt
[mrityu-samsaara-saagaraat]
bhavāmi na cirāt pārtha
[bhavaami na chiraat paartha]
mayy āveśita-cetasām
[mayy aaveshita-chetasaam]
Word-for-word
ye — those who tu — but sarvāṇi — all karmāṇi — activities mayi — unto Me sannyasya — giving up mat - parāḥ — being attached to Me ananyena — without division eva — certainly yogena — by practice of such bhakti-yoga mām — upon Me dhyāyantaḥ — meditating upāsate — worship teṣām — of them aham — I samuddhartā — the deliverer mṛtyu — of death saṁsāra — in material existence sāgarāt — from the ocean bhavāmi — I become na — not cirāt — after a long time pārtha — O son of Pṛthā mayi — upon Me āveśita — fixed cetasām — of those whose minds .
Blended reading (Sanskrit + English inline)
ye tu sarvāṇi karmāṇi
ye
those who
tu
but
sarvāṇi
all
karmāṇi
activities
mayi sannyasya mat-parāḥ
mayi
unto Me
sannyasya
giving up
mat - parāḥ
being attached to Me
ananyenaiva yogena
ananyena
without division
eva
certainly
yogena
by practice of such bhakti-yoga
māṁ dhyāyanta upāsate
mām
upon Me
dhyāyantaḥ
meditating
upāsate
worship
teṣām ahaṁ samuddhartā
teṣām
of them
aham
I
samuddhartā
the deliverer
mṛtyu-saṁsāra-sāgarāt
mṛtyu
of death
saṁsāra
in material existence
sāgarāt
from the ocean
bhavāmi na cirāt pārtha
bhavāmi
I become
na
not
cirāt
after a long time
pārtha
O son of Pṛthā
mayy āveśita-cetasām
mayi
upon Me
āveśita
fixed
cetasām
of those whose minds .
Important Words
  • sannyasya — giving up, fully renouncing
    Absolutive of sam-ni-as — 'casting down completely.' The same root as sannyāsa. Here it is not a robe one takes but an inner act of throwing every karma onto Kṛṣṇa as one casts a stone into a deep well.
  • mat - parāḥ — having Me as supreme
    Compound: mat (Me) + para (highest). The whole hierarchy of one's life is collapsed into one apex — Kṛṣṇa. Without this para-positioning, the casting of karmas would have nowhere to land.
  • ananyena — without division, without another
    Instrumental of an-anya. The yoga is undivided: no other object competes. Pair this with v.2's parayā śraddhayā — same intensity, different angle.
  • samuddhartā — the deliverer, the one who lifts up
    Sam + ud + hṛ — 'completely lifting up.' Future participle: 'I become the one who shall lift them out.' Kṛṣṇa names His own role: not coach, not witness — rescuer.
  • saṁsāra — material existence
    Literally 'flowing together' — the endless current of birth and death. Here paired with sāgarāt (from the ocean) and mṛtyu (death). The geography of bondage in three words.
  • cirāt — after a long time
    Ablative of cira, 'long.' Negated in the verse (na cirāt) — two short syllables that overturn every doctrine of slow self-effort. Kṛṣṇa makes the rescue swift; the bhakta is not condemned to a karmic ledger.
But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pṛthā – for them I am the swift deliverer from the ocean of birth and death.
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)
Where impersonalists must lift themselves, Kṛṣṇa Himself becomes the lifter for those who surrender every action and meditate on Him alone. 'Na cirāt' — without delay — answers the implicit question of how soon. The deliverance is not eschatological; it is prompt.
Further notes (विवरण · Vivaraṇa)
Four marks define this devotee: sarva-karma-sannyāsa (offering every act), mat-paratā (Me as the supreme aim), ananya-yoga (undivided practice), and dhyāna (continuous meditation). In exchange, Kṛṣṇa Himself takes the agent role — 'samuddhartā aham bhavāmi' — using a noun of agency rather than a passive verb. The ocean metaphor recurs: birth-death is sāgara, deep and merciless; but the Lord is its swift bridge. Cross-ref 9.22 (yoga-kṣemaṁ vahāmy aham).
Prose order (अन्वय · Anvaya)
हे पार्थ! ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्-पराः अनन्येन एव योगेन माम् ध्यायन्तः उपासते, तेषाम् मयि आवेशित-चेतसाम् अहम् न चिरात् मृत्यु-संसार-सागरात् समुद्धर्ता भवामि।
he pārtha! ye tu sarvāṇi karmāṇi mayi sannyasya mat-parāḥ ananyena eva yogena mām dhyāyantaḥ upāsate, teṣām mayi āveśita-cetasām aham na cirāt mṛtyu-saṃsāra-sāgarāt samuddhartā bhavāmi|
O Pārtha, but those who, surrendering all actions unto Me, devoted to Me, worship Me by undivided yoga while meditating on Me — for them, whose minds are absorbed in Me, I become without delay the deliverer from the ocean of death-bound saṁsāra.
Word split (पदच्छेद · Padaccheda)
ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्-पराः । अनन्येन एव योगेन माम् ध्यायन्तः उपासते ॥
ye tu sarvāṇi karmāṇi mayi sannyasya mat-parāḥ | ananyena eva yogena mām dhyāyantaḥ upāsate ||
तेषाम् अहम् समुद्धर्ता मृत्यु-संसार-सागरात् । भवामि न चिरात् पार्थ मयि आवेशित-चेतसाम् ॥
teṣām aham samuddhartā mṛtyu-saṃsāra-sāgarāt | bhavāmi na cirāt pārtha mayi āveśita-cetasām ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ये तु ye tu rel. pron. (pronoun) nom.pl. (nominative plural)m. + ind. (indeclinable) but those who
सर्वाणि कर्माणि sarvāṇi karmāṇi सर्व (adj.) acc.pl. (accusative plural)n. + कर्मन् (n.) acc.pl. (accusative plural) all actions
मयि mayi अस्मद् pron. (pronoun) loc.sg. (locative singular) in Me, unto Me
सन्न्यस्य sannyasya सम् + नि + √अस् abs. (absolutive) having renounced, having offered up
मत्-पराः mat-parāḥ मद् (pron. (pronoun) stem) + पर (adj.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) those for whom I am the supreme
अनन्येन ananyena अ + अन्य (adj.) ins.sg. (instrumental singular)m./n. by non-other, undivided
एव eva ind. (indeclinable), emphatic alone
योगेन yogena योग (m., from √युज्) ins.sg. (instrumental singular) by yoga
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
ध्यायन्तः dhyāyantaḥ √ध्यै pres. (present) part. nom.pl. (nominative plural)m. meditating
उपासते upāsate उप + √आस् pres. (present) 3pl.ātm. (ātmanepada / middle voice) they worship
तेषाम् teṣām dem. (demonstrative) pron. (pronoun) gen.pl. (genitive plural)m. of them
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
समुद्धर्ता samuddhartā सम् + उद् + √हृ agent noun (तृ) nom.sg. (nominative singular)m. the deliverer, the up-lifter
मृत्यु-संसार-सागरात् mṛtyu-saṃsāra-sāgarāt मृत्यु (m.) + संसार (m.) + सागर (m.) abl.sg. (ablative singular), tatpuruṣa cpd. (compound) from the ocean of death-saṁsāra
भवामि bhavāmi √भू pres. (present) 1sg.par. (parasmaipada / active voice) I become
न चिरात् na cirāt ind. (indeclinable) + चिर (adj.) abl.sg. (ablative singular)n. not after long, without delay
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular) O son of Pṛthā
आवेशित-चेतसाम् āveśita-cetasām आवेशित (caus. (causative) p.p.p. (past passive participle)) + चेतस् (n.) gen.pl. (genitive plural)m., bahuvrīhi cpd. (compound) those whose minds are absorbed
Purport

It is explicitly stated here that the devotees are very fortunate to be delivered very soon from material existence by the Lord. In pure devotional service one comes to the realization that God is great and that the individual soul is subordinate to Him. His duty is to render service to the Lord – and if he does not, then he will render service to māyā. As stated before, the Supreme Lord can be appreciated only by devotional service. Therefore, one should be fully devoted. One should fix his mind fully on Kṛṣṇa in order to achieve Him. One should work only for Kṛṣṇa. It does not matter in what kind of work one engages, but that work should be done only for Kṛṣṇa. That is the standard of devotional service. The devotee does not desire any achievement other than pleasing the Supreme Personality of Godhead. His life’s mission is to please Kṛṣṇa, and he can sacrifice everything for Kṛṣṇa’s satisfaction, just as Arjuna did in the Battle of Kurukṣetra. The process is very simple: one can devote himself in his occupation and engage at the same time in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Such transcendental chanting attracts the devotee to the Personality of Godhead. The Supreme Lord herein promises that without delay He will deliver a pure devotee thus engaged from the ocean of material existence. Those who are advanced in yoga practice can willfully transfer the soul to whatever planet they like by the yoga process, and others take the opportunity in various ways, but as far as the devotee is concerned, it is clearly stated here that the Lord Himself takes him. The devotee does not need to wait to become very experienced in order to transfer himself to the spiritual sky. In the Varāha Purāṇa this verse appears: nayāmi paramaṁ sthānam arcir-ādi-gatiṁ vinā garuḍa-skandham āropya yatheccham anivāritaḥ The purport of this verse is that a devotee does not need to practice aṣṭāṅga-yoga in order to transfer his soul to the spiritual planets. The responsibility is taken by the Supreme Lord Himself. He clearly states here that He Himself becomes the deliverer. A child is completely cared for by his parents, and thus his position is secure. Similarly, a devotee does not need to endeavor to transfer himself by yoga practice to other planets. Rather, the Supreme Lord, by His great mercy, comes at once, riding on His bird carrier Garuḍa, and at once delivers the devotee from material existence. Although a man who has fallen in the ocean may struggle very hard and may be very expert in swimming, he cannot save himself. But if someone comes and picks him up from the water, then he is easily rescued. Similarly, the Lord picks up the devotee from this material existence. One simply has to practice the easy process of Kṛṣṇa consciousness and fully engage himself in devotional service. Any intelligent man should always prefer the process of devotional service to all other paths. In the Nārāyaṇīya this is confirmed as follows: yā vai sādhana-sampattiḥ puruṣārtha-catuṣṭaye tayā vinā tad āpnoti naro nārāyaṇāśrayaḥ The purport of this verse is that one should not engage in the different processes of fruitive activity or cultivate knowledge by the mental speculative process. One who is devoted to the Supreme Personality can attain all the benefits derived from other yogic processes, speculation, rituals, sacrifices, charities, etc. That is the specific benediction of devotional service. Simply by chanting the holy name of Kṛṣṇa – Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare – a devotee of the Lord can approach the supreme destination easily and happily, but this destination cannot be approached by any other process of religion. The conclusion of Bhagavad-gītā is stated in the Eighteenth Chapter: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ One should give up all other processes of self-realization and simply execute devotional service in Kṛṣṇa consciousness. That will enable one to reach the highest perfection of life. There is no need for one to consider the sinful actions of his past life, because the Supreme Lord fully takes charge of him. Therefore one should not futilely try to deliver himself in spiritual realization. Let everyone take shelter of the supreme omnipotent Godhead, Kṛṣṇa. That is the highest perfection of life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Commentary

Krsna Himself says that although may be some difficulties for a devotee but because he knows, he trusts, he has faith in Krsna's promises, that Krsna will take care personally of His devotees, they therefore are happy. Srila Prabhupada explains in his Purport: "In the Varaha Purana this verse appears:

nayami paramam sthanam arcir‑adi‑gatim vina garuda‑skandham aropya yatheccham anivaritah

The purport of this verse is that a devotee does not need to practice astanga‑yoga in order to transfer his soul to the spiritual planets. The responsibility is taken by the Supreme Lord Himself. He clearly states here that He Himself becomes the deliverer. A child is completely cared for by his parents, and thus his position is secure. Similarly, a devotee does not need to endeavor to transfer himself by yoga practice to other planets. Rather, the Supreme Lord, by His great mercy, comes at once, riding on His bird carrier Garuda, and at once delivers the devotee from material existence. Although a man who has fallen in the ocean may struggle very hard and may be very expert in swimming, he cannot save himself. But if someone and picks him up from the water, then he is easily rescued. Similarly, the Lord picks up the devotee from this material existence. One simply has to practice the easy process of Krsna consciousness and fully engage himself in devotional service. Any intelligent man should always prefer the process of devotional service to all other paths. In the Narayaniya this is confirmed as follows:

ya vai sadhana‑sampattih purusartha‑catustaye taya vina tad apnoti naro narayanasrayah

The purport of this verse is that one should not engage in the different processes of fruitive activity or cultivate knowledge by the mental speculative process. One who is devoted to the Supreme Personality can attain all the benefits derived from other yogic processes, speculation, rituals, sacrifices, charities, etc. That is the specific benediction of devotional service. Simply by chanting the holy name of Krsna‑‑Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare‑‑a devotee of the Lord can approach the supreme destination easily and happily, but this destination cannot be approached by any other process of religion. The conclusion of Bhagavad‑gita is stated in the Eighteenth Chapter:

sarva‑dharman parityajya mam ekam saranam vraja aham tvam sarva‑papebhyo moksayisyami ma sucah

One should give up all other processes of self‑realization and simply execute devotional service in Krsna consciousness. That will enable one to reach the highest perfection of life. There is no need for one to consider the sinful actions of his past life, because the Supreme Lord fully takes charge of him. Therefore one should not futilely try to deliver himself in spiritual realization. Let everyone take shelter of the supreme omnipotent Godhead, Krsna. That is the highest perfection of life." The idea is clearly stated by Krsna and Srila Prabhupada, that the material energy is so powerful and is as vast as the ocean. And as one cannot swim across the ocean on his own, it is impossible, no matter how one's powerful ability for swimming is. Similarly it is impossible to deliver oneself from maya. It is impossible. Rather then attempting to become powerful and strengthen his abilities, so he can become free from maya, the devotee takes a different tactic: he simply devellops his love for Krsna and his greed for serving Krsna. And then he puts the responsability for freeing him from maya, on Krsna. The devotee actually he even looses his desire to become free from maya : 'janma janmanisvare ...',"all I want it is Your devotional service birth after birth". The devotee just cultivates his greed for serving Krsna and his attachment for Him, and then, when that attachment grows to a feverish pitch that he cannot live a moment without Krsna and he is undeviated in his affection for Krsna, he is 'ananya‑bhakta', without having his affection reposed in anything else. Then Krsna sees that taste and attraction of the devotee and He benedicts him. On the other hand, one can practice devotional service for births and births, but if he doesn't have that 'ruci' and 'asakti' (taste and attachment), Krsna will not benedict him with His pure devotional service. Therefore devotional service is called 'sudurlabhah' , very rare. Two reasons, Jiva Goswami gives to explain why it is so rare: (1) Krsna does not award pure devotional service easily because He becomes controlled by that pure devotional service. When one is 'ananya bhakta' and he is full of attachment to love and serve Krsna, then Krsna will award that, due to the taste and infliching devotion of His devotee. (2) Can only be achieved by 'sadhu‑sangah', no other practice. Krsna can give very easily any benediction, but to give pure devotional service is very, very rare. So we must hold out, making sure that we don't cultivate any other desires in our heart, other than to serve Krsna. (DS) The all process of Krsna consciousness is directed to dependence on the Supreme Lord, like a child is dependent on his mother. We don't need to become expert in anything, we don't need to become strong or powerful, to become a jnani ‑ we just have to become surrendered souls dependent on Krsna. Now in the next section Krsna directs Arjuna.

[B. PROGRESSIVE STAGES OF DEVOTION (12. 8‑12) 1. Living within Krsna by continuously fixing one's mind and intelligence upon Him. (8) ]

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

COMMON THEME: Devotional service is simple and easy because Krishna personally delivers His devotees

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
12.6 Tu, as for; ye, those who; sannyasya, having dedicated; sarvani, all; karmani, actions; mayi, to Me who am God; and matparah, having accepted Me as the supreme; upasate, meditate; dhyayantah, by thinking; mam, of Me; ananyena, with single-minded; yogena, concentration; eva, only-. That (yoga) is single-minded which has no other object than the Cosmic Deity, the Self. By thinking exclusively with that single-minded [The Ast. and the A.A. read 'kena, what?' in place of 'kevalena, exclusively'.-Tr.] (yoga)-. What comes to them?
Śrī Rāmānujācārya Classical
Translation
12.6 - 12.7 But those who, with a mind 'focused on Me,' the Supreme Self, and 'intent upon Me,' namely, holding Me as their sole object, dedicating to Me all their actions - i.e., including all worldly actions like eating which are meant for supporting the body, as also Vedic rites like sacrifices, gifts, fire-offerings, austerities etc., generally done by worldly-minded people for other purposes - worship Me and meditate on Me with exclusive devotion, namely, with devotion without any other purpose, adoring Me by all such acts as meditation, worship, prostration, praises and hymns which are by themselves exceedingly dear to them and are eal to the end itself - to these I become soon their saviour from the sea of Samsara which, on account of its being antagonistic to the attainment of Myself, is deadly.
Śrī Abhinavagupta Classical
Translation
12.6 See Comment under 12.8
Swami Sivananda Classical
Translation
12.6 But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme gaol, meditating on Me with single-minded Yoga.
Commentary

12.6 ये who? तु but? सर्वाणि all? कर्माणि actions? मयि in Me? संन्यस्य renouncing? मत्पराः regarding Me as the supreme goal? अनन्येन singleminded? एव even? योगेन with the Yoga? माम् Me? ध्यायन्तः meditating? उपासते worship.Commentary Ananya Yoga Unswerving Yoga exclusive? having no other objects of worship or support save the Lord Samadhi.Even in Bhakti Yoga one should not abandon actions. He must perform actions but he will have to dedicate the merits or the fruits to the Lord. (Cf.IX.27)

Swami Gambhīrānanda Classical
Translation
12.6 As for those who, having dedicated all actions to Me and accepted Me as the supreme, meditate by thinking of Me with single-minded concentration only-.
Shri Purohit Swami Classical
Translation
12.6 Verily, those who surrender their actions to Me, who muse on Me, worship Me and meditate on Me alone, with no thought save of Me,
Related values & verses
Related values
Vairagya (Detachment / Dispassion)Vinaya (Humility / Modesty)Santosha (Contentment)Seva (Service / Selfless Action)Dhairya (Composure / Courage)
Related verses
BG 9.22 BG 9.34 BG 18.66 SB 1.7.10 SB 3.25.25 SB 10.14.58 CC Madhya 22.37 CC Madhya 22.100 CC Antya 4.194 Śvetāśvatara Upaniṣad 6.23BRS 1.2.11
Study Q&A referencing this verse
Sciences essays referencing this verse
Related lectures
Personal Guidance
Those who renounce all activities into Me, take Me as their supreme goal, worship with undeviating devotion — for them I am quickly the deliverer from the ocean of birth and death.
Practical Applications
  • Renounce the doership of activities — offer them to Kṛṣṇa explicitly.
  • Make Him the supreme aim, not merely one among many.
  • Trust the 'quickly deliverer' promise.
Reflection Questions
  • What activity have I been doing 'for myself' that I should now offer?
  • What is my actual supreme aim?
Analogy

Two swimmers fall into the same ocean. One strikes out for the far shore with nothing but his own arms. The other has thrown all his weight onto a swift boat, and the boat's captain steers, rows, and bails. Kṛṣṇa says: throw every karma into Me, and I will be the boat. I myself will be the deliverer — not after long ages, but soon.

Stories
Draupadī's sārī

When Duḥśāsana dragged her into the Kuru sabhā and began to disrobe her, Draupadī first clutched her sārī with one hand. The sārī gave way. Only when she lifted both hands above her head — surrendering all activity, including the activity of self-defense — and called out, 'Govinda! Dvārakāvāsin! Hari! O Lord of the Yadus!' did Kṛṣṇa multiply the cloth without end.

The verse's two-handed surrender is Draupadī's exact posture: sarvāṇi karmāṇi mayi sannyasya. She gave up even the activity of protecting herself, and Kṛṣṇa became samuddhartā — the swift uplifter — na cirāt, not after a long time.

Gajendra's prayer

The elephant-king Gajendra, gripped by the crocodile for a thousand celestial years, exhausted every personal strategy. At the breaking point he lifted a lotus and called out — not to any specific form he had seen, but to the Lord of all who lift the fallen. Viṣṇu came at once, faster than any of His earlier incarnations had arrived for anyone.

The Bhāgavatam glosses His haste: a devotee who has thrown all his activities upon the Lord cannot be left to perish. This verse's na cirāt — 'not after long' — is Gajendra's deliverance in five syllables.

📝 My note

Source: vedabase.io

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