FolioCorpusBhagavad-gītā

Bhagavad-gītā 12.2

శ్రీభగవానువాచ మయ్యావేశ్య మనో యే మాం నిత్యయుక్తా ఉపాసతే । శ్రద్ధయా పరయోపేతాస్తే మే యుక్తతమా మతా: ॥ ౨ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
mayy āveśya mano ye māṁ
[mayy aaveshya mano ye maam]
nitya-yuktā upāsate
[nitya-yuktaa upaasate]
śraddhayā parayopetās
[shraddhayaa parayopetaas]
te me yukta-tamā matāḥ
[te me yukta-tamaa mataah]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said mayi — upon Me āveśya — fixing manaḥ — the mind ye — those who mām — Me nitya — always yuktāḥ — engaged upāsate — worship śraddhayā — with faith parayā — transcendental upetāḥ — endowed te — they me — by Me yukta - tamāḥ — most perfect in yoga matāḥ — are considered .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
mayy āveśya mano ye māṁ
mayi
upon Me
āveśya
fixing
manaḥ
the mind
ye
those who
mām
Me
nitya-yuktā upāsate
nitya
always
yuktāḥ
engaged
upāsate
worship
śraddhayā parayopetās
śraddhayā
with faith
parayā
transcendental
upetāḥ
endowed
te me yukta-tamā matāḥ
te
they
me
by Me
yukta - tamāḥ
most perfect in yoga
matāḥ
are considered .
Important Words
  • mayi — upon Me
    Locative of aham. Kṛṣṇa places Himself — personal, present, addressable — as the substrate of meditation. Not on brahman, not on the void: on Me.
  • āveśya — fixing, causing to enter
    From ā-viś, 'to enter into.' Absolutive form: 'having caused [the mind] to enter [Me].' The mind is not merely turned toward Kṛṣṇa — it is settled inside Him.
  • śraddhayā — with faith
    Instrumental case: faith is the means by which the engagement is sustained. Without śraddhā, fixity collapses into routine.
  • parayā — transcendental, supreme
    Qualifies śraddhayā. Not ordinary belief in something agreeable — para śraddhā is faith that has tasted its object enough to choose it over every alternative.
  • yukta - tamāḥ — most perfect in yoga
    Direct answer to Arjuna's question of verse 1. Yukta is 'yoked'; -tama is 'most.' Kṛṣṇa returns Arjuna's exact superlative back to him, settling the comparison.
  • matāḥ — are considered
    From man, 'to think.' Past participle: 'considered [by Me].' This is not a survey result — it is Kṛṣṇa's own verdict. The case is closed by His opinion.
The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.
Purport

In answer to Arjuna’s question, Kṛṣṇa clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga. For one in such Kṛṣṇa consciousness there are no material activities, because everything is done for Kṛṣṇa. A pure devotee is constantly engaged. Sometimes he chants, sometimes he hears or reads books about Kṛṣṇa, or sometimes he cooks prasādam or goes to the marketplace to purchase something for Kṛṣṇa, or sometimes he washes the temple or the dishes – whatever he does, he does not let a single moment pass without devoting his activities to Kṛṣṇa. Such action is in full samādhi.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
2. The Lord said: I consider those who worship Me, desiring to associate with Me constantly, absorbing their minds in Me, endowed faith beyond the guṇas, to be the best knowers of yoga. 3-4. But those who worship the unnamed, formless entity, all-pervading in space and time, the inconceivable, unchanging, eternal Brahman, completely subduing their senses, looking on all things equally, intent on the welfare of all, attain Me alone— in the form of impersonal Brahman.
Commentary

Among them, My devotees are the best. Those who absorb their minds in Me, Śyāmasundara, those who desire to be constantly united with Me (nitya-yuktā), with faith which is beyond the guṇas (parayā śraddhayā)—they, My ananya-bhaktas, are the best knowers of yoga (yuktatamā). Concerning faith, it is said: sāttviky ādhyātmikī śraddhā karma-śraddhā tu rājasī tāmasy adharme yā śraddhā mat-sevāyāṁ tu nirguṇā Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental. SB 11.25.27 From this it should be inferred that inferior to these ananya-bhaktas are those having bhakti mixed with jṣāna, karma or other processes, who are called yoga-vittarā. Thus it shown here that bhakti is better than jṣāna, and that, among the types of bhakti, ananyā bhakti is the best.

Those who worship My impersonal svarūpa known as Brahman are inferior because of their state of suffering. This the Lord states in two verses. Those who worship the Brahman (akṣaram) which is not possible to designate (anirdeśyam), because it is without form or other qualities (avyaktam), which is spread everywhere (sarvatra-gam), beyond logic (acintyam) and extending over all time (kūṭa-stham), devoid of increase or other change (acalam) and eternal (dhruvam), attain Me in the form the impersonal Brahman. He says that they attain “Me” because the Brahman is non-different from the Lord. Amara Kośa says that kūṭasha means “that which pervades time with one form.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
2. The Lord said: I consider those who absorb their minds in Me, who desire to associate with Me constantly, and who with firm faith worship Me, to be the quickest attainers of Me. 3-4. But those who worship the ātmā, unnamable, beyond the senses, pervading the body, inconceivable, unchanging, unmoving and fixed, completely subduing their senses, looking on all things equally, intent on the welfare of all, attain Me alone.
Commentary

The Lord, being asked, answers. Those devotees who, continuously absorbing their minds in Me, svayam bhagavān, the son of Devakī having the complexion of a blue lotus as well as other qualities, worship Me with very firm faith (parayā śraddhayā), who worship Me by hearing and other methods, who desire eternal relationship with Me (nitya yuktā), are considered by Me to be the most qualified—they have the method for most quickly attaining Me (yuktatamā). Bg 12.3, Bg 12.4, Bg 12.3-4 Yae Tv+arMaiNadeRXYaMaVYa¢&- PaYauRPaaSaTae ) SavR}aGaMaicNTYa& c kU-$=SQaMacl&/ Da]uvMa( )) 3 )) SaiṁYaMYaeiNd]YaGa]aMa& SavR}a SaMabuṬYa" ) Tae Pa[aPanuviNTa MaaMaev SavR>aUTaihTae rTaa" )) 4 )) ye tv akṣaram anirdeśyam avyaktaṁ paryupāsate sarvatra-gam acintyaṁ ca kūṭa-stham acalaṁ dhruvam sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ ye—those who; tu—but; akṣaram—that which is beyond the perception of the senses; anirdeśyam—indefinite; avyaktam—unmanifested; paryupāsate—completely engage in worshiping; sarvatra-gam—all—pervading; acintyam—inconceivable; ca—also; kūṭa-stham—unchanging; acalam—immovable; dhruvam—fixed; sanniyamya—controlling; indriya—grāmam—all the senses; sarvatra—everywhere; sama-buddhayaḥ—equally disposed; te—they; prāpnuvanti—achieve; mām—Me; eva—certainly; sarva-bhūta-hite—for the welfare of all living entities; ratāḥ—engaged.

Those who do not worship Me while attempting realization of their ātmā will also attain Me, but with great suffering and after a long time. They are inferior to the devotees. This is explained in three verses. Those who first only worship their own ātmā (akṣaraṁ) undergo a great deal of suffering. The ideas presented in verse 3 are connected with the conclusion in verse 5 (kleśo’ dhikaratas teṣām). The ātmā (akṣaram) is described. It is impossible to define (anirdeśyam) by the words related to devas or men who have bodily designations, because it is different from the body. It is beyond the range of the senses (avyaktam). It spreads through the body, senses and prāṇas (sarvatra gam). It is not subject to logical analysis (acintyam). Thus, it is to be known only through śruti. Only by śruti is the ātma acknowledged as both cognition itself, and the knower of itself and other things (jṣāna-svarūpam eva jṣātṛ-svarūpam.) [Note: This phrase seems to indicate that it is a quotation from śruti, but I cannot find the source. Of course both statements are made separately in different places in the śruti. The advaitins argue that ātmā is jṣāna svarūpa, knowledge itself, with no consciousness of anything, even of itself, since there is a rule that the subject cannot be the object simultaneously in grammar: karma-kartṛ-bhāva-virodha.] It is at all times limited to enjoying a small form (kuṭastham). It is without movement (acalam), because of being knowledge itself (which can have no movement) and because of even being the knower (which distinguishes it from a body with gross movement). It is eternally fixed (dhruvam) in having paramātmā as its sole shelter. The process of worship of this ātmā is then described. Completely controlling all of the senses, withdrawing them from the sense objects, seeing the friend, well wisher, enemy and neutral person equally (sarvatra sama buddhayaḥ), (or seeing brahman situated in all living and non-living entities, and thus because they are the abodes of Brahman, not having enmity towards any of them), endeavoring for the auspiciousness of all beings, engaging in devotion to Me, in the form of offering their actions to Me, after attaining realization of their own ātmā—these persons also attain Me, in a form predominated by extreme majesty. There is no doubt about this.

Bhūrijana Dāsa Gauḍīya
Commentary

In his Purport, Srila Prabhupada says: "In answer to Arjuna's question, Krsna clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga. For one in such Krsna consciousness there are no material activities, because everything is done for Krsna. A pure devotee is constantly engaged. Sometimes he chants, sometimes he hears or reads books about Krsna, or sometimes he cooks prasadam or goes to the marketplace to purchase something for Krsna, or sometimes he washes the temple or the dishes‑‑whatever he does, he does not let a single moment pass without devoting his activities to Krsna. Such action is in full samadhi." Krsna immediatly answers the question of Arjuna: Those whose minds are fixed on Him with transcendental faith, they are considered the most perfect. In the next two verses, Krsna puts the impersonal in perspective.

[2. Worshipers of the impersonal make advancement only with great difficulty. (3‑5) ]

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

Krishna answers – Those engaged in devotional service are most perfect because, they:

Fix their minds on ‘My’ personal form
Always engaged in worshipping ‘Me’
Worship ‘Me’ with great and transcendental faith LINK BETWEEN TEXTS 12.2 AND 12.3: Arjuna is happy to hear that devotional service is superior, but he wonders, “What is the attainment of an impersonalist, who, renouncing work, is able to ‘fully worship the unmanifested’?”

Focus of Learning

(a) Krishna conscious activities are not material – Because everything is done for Krishna

(b) A pure devotee is in ‘full samadhi’ –

Because of his constant engagement e.g. Chant, hears, cooks, shopping for Krishna, washes temple or dishes etc.
Does not pass a single moment without devoting his activities to Krishna

(a) Two classes of transcendentalists – Impersonalists and Personalists

Personalist – engages himself with all energy in service of Supreme Lord
Impersonalist – engages in meditation on impersonal Brahman, the unmanifested

(b) Only way to have association of the Supreme Personality of Godhead – Devotional Service

(c) Conclusion of every chapter of Bhagavad-gita – one should ‘attach to personal form’ e.g.

Chapter 2 – Living entity is spiritual spark. Absolute Truth is spiritual whole
Chapter 6 – 6.47 says bhakti-yoga is the best of all yogis
Chapter 7 – Living entity is part and parcel of the whole. Recommends one to transfer his full attention to the whole
Chapter 8 – Anyone who thinks of Krishna at the time of death at once goes to the spiritual sky, to the abode of Krishna

(d) What Arjuna thinks of other processes:

Worship of the Impersonal feature – Waste of time because one cannot perfectly conceive of the impersonal feature of the Absolute Truth
Experience in Chapter 11 – The personal form of Krishna is best because
All other forms could be understood
No disturbance to love for Krishna
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
12.2 Ye, those who, being devotees; upasate, meditate; mam, on Me, the supreme Lord of all the masters of yoga, the Omniscient One whose vision is free from purblindness caused by such defects as attachment etc.; avesya,by fixing, concentrating; their manah, minds; mayi, on Me, on God in His Cosmic form; nitya-yuktah, with steadfast devotion, by being ever-dedicated in accordance with the idea expressed in the last verse of the preceding chapter; and being upetah, endowed; paraya, with supreme; sraddhaya faith;-te, they; matah, are considered; to be yukta-tamah, most perfect yogis; me, according to Me, for they spend days and nights with their minds constantly fixed on Me. Therefore, it is proper to say with regard to them that they are the best yogis. 'Is it that the others do not become the best yogis?' No, but listen to what has to be said as regards them:'
Śrī Rāmānujācārya Classical
Translation
12.2 The Lord said I consider them to be the highest among the Yogins (i.e., among those striving for realisation) - them who worship Me focusing their minds upon Me as one exceedingly dear to them, who are endowed with supreme faith, and who are ever 'integrated' with Me, namely ever desirous of constant union with Me. Those who thus worship Me, focusing their minds on Me as their supreme goal, attain Me soon and easily. Such is the meaning.
Śrī Abhinavagupta Classical
Translation
12.2 Mayi etc. Those are considered by Me to be the best among the masters of Yoga, whose act of entering into (fixing the mind in) the Supreme Lordship is a spontaneous (unartificial) act of becoming one with Him. By this [statement] a solemn declaration is made [by the Lord].
Swami Sivananda Classical
Translation
12.2 The Blessed Lord said Those who, fixing their mind on Me, worship Me, ever steadfast and endowed with supreme faith, are the best in Yoga in My opinion.
Commentary

12.2 मयि on Me? आवेश्य fixing? मनः the mind? ये who? माम् Me? नित्ययुक्ताः ever steadfast? उपासते worship? श्रद्धया with faith? परया supreme? उपेताः endowed? ते those? मे of Me? युक्ततमाः the best versed in Yoga? मताः (in My) opinion.Commentary Those devotees who fix their minds on Me in the Cosmi Form? the Supreme Lord and worship Me? ever harmonised and with intense and supreme faith? regarding Me as the Lord of all the masters of Yoga? who are free from attachment and other evil passions -- these? in My opinion? are the best versed in Yoga.They spend their days and nights in worshipping Me. They have no other thoughts except those,of Myself. They live for Me only. Therefore it is indeed proper to say that they are the best Yogins.Are not the others? those who contemplate the imperishable? formless? attributeless? alityless Supreme Brahman? the best of Yogins Listen now to what I have to say regarding them.

Swami Gambhīrānanda Classical
Translation
12.2 The Blessed Lord said Those who meditate on Me by fixing their minds on Me with steadfast devotion (and) being endowed with supreme faith-they are considered to be the most perfect yogis according to Me.
Shri Purohit Swami Classical
Translation
12.2 Lord Shri Krishna replied: Those who keep their minds fixed on Me, who worship Me always with unwavering faith and concentration; these are the very best.
Related values & verses
Related values
Prema (Divine Love)Kshama (Forgiveness / Patience)Shraddha (Faith / Reverence)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)
Related verses
BG 6.47 BG 9.22 BG 18.66 SB 1.2.14 SB 7.5.23 SB 11.14.20 CC Madhya 22.19 CC Madhya 22.107 CC Madhya 25.27 Śvetāśvatara Upaniṣad 6.23BRS 1.1.11
Related lectures
Personal Guidance
Those who fix their minds on My personal form, with deep faith, ever engaged in worship — I consider them most perfect.
Practical Applications
  • Choose Kṛṣṇa's personal form as the explicit object.
  • Cultivate fixity over rotation of objects.
  • Trust Kṛṣṇa's verdict: this is the most perfect path.
Reflection Questions
  • Where do I rotate objects of meditation instead of fixing on Him?
  • What single fixity could I commit to?
Analogy

A flame fed by a steady hand burns true; a flame whose wick the wind keeps catching gutters and recovers and gutters again. Kṛṣṇa says: those whose minds, day after day, are placed on My form as the hand places oil on a wick — they are yukta-tama, most yoked. Faith is the oil; fixity is the steady hand.

Stories
Ambarīṣa Mahārāja's mind on Kṛṣṇa's feet

Mahārāja Ambarīṣa, though emperor of the earth, fixed his mind on Kṛṣṇa's lotus feet, his words on Kṛṣṇa's qualities, his hands on the temple service, his ears on Kṛṣṇa's pastimes, his eyes on the Deity, his body on the devotees — every faculty channeled to a single personal Object.

When Durvāsā Muni cursed him, the Sudarśana cakra defended him without his asking. Bhāgavatam offers him as the living portrait of the yukta-tama Kṛṣṇa praises here — mind fixed, faith total, worship continuous.

📝 My note

Source: vedabase.io

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