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BG 12.1 (1972)

BG 12.1 (1983+)

please wait#div class="mw-parser-output"# #h4##span class="mw-headline" id="TEXT_1"#TEXT 1#/span##/h4# #div class="devanagari"# #dl##dd#अर्जुन उवाच ।#/dd# #dd#एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।#/dd# #dd#ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥१॥#/dd##/dl# #/div# #div class="verse"# #dl##dd#arjuna uvāca#/dd# #dd#evaṁ satata-yuktā ye#/dd# #dd#bhaktās tvāṁ paryupāsate#/dd# #dd#ye cāpy akṣaram avyaktaṁ#/dd# #dd#teṣāṁ ke yoga-vittamāḥ#/dd##/dl# #/div# #h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4# #div class="synonyms"# #p##i#arjunaḥ uvāca#/i#—Arjuna said; #i#evam#/i#—thus; #i#satata#/i#—always; #i#yuktāḥ#/i#—engaged; #i#ye#/i#—those; #i#bhaktāḥ#/i#—devotees; #i#tvām#/i#—unto You; #i#paryupāsate#/i#—properly worship; #i#ye#/i#—those; #i#ca#/i#—also; #i#api#/i#—again; #i#akṣaram#/i#—beyond the senses; #i#avyaktam#/i#—unmanifested; #i#teśām#/i#—of them; #i#ke#/i#—who; #i#yoga-vittamāḥ#/i#—the most perfect. #/p# #/div# #h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4# #div class="translation"# #p#Arjuna inquired: Which is considered to be more perfect: those who are properly engaged in Your devotional service, or those who worship the impersonal Brahman, the unmanifested? #/p# #/div# #h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4# #div class="purport"# #p#Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and #i#yogīs#/i#. 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 engages himself not directly in the service of Kṛṣṇa but in meditation on the impersonal Brahman, the unmanifested. #$p#We find in this chapter that of the different processes for realization of the Absolute Truth, #i#bhakti-yoga#/i#, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service. #$p#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 #i#bhakti-yoga#/i#, or devotional service to Him, is highest of all. It is the most direct, and it is the easiest means for association with the Godhead. #$p#In the Second Chapter the Lord explains that a living entity is not the material body but is a spiritual spark, a part of the Absolute Truth. In the Seventh Chapter He speaks of the living entity as part and parcel of the supreme whole and recommends that he transfer his attention fully to the whole. In the Eighth Chapter it is stated that whoever thinks of Kṛṣṇa at the moment of death is at once transferred to the spiritual sky, Kṛṣṇa's abode. And at the end of the Sixth Chapter the Lord says that out of all the #i#yogīs#/i#, he who thinks of Kṛṣṇa within himself is considered to be the most perfect. So throughout the #i#Gītā#/i# personal devotion to Kṛṣṇa is recommended as the highest form of spiritual realization. Yet there are those who are still attracted to Kṛṣṇa's impersonal #i#brahmajyoti#/i# effulgence, which is the all-pervasive aspect of the Absolute Truth and which is unmanifest and beyond the reach of the senses. Arjuna would like to know which of these two types of transcendentalists is more perfect in knowledge. 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. #/p# #/div# #/div# please wait#div class="mw-parser-output"# #h4##span class="mw-headline" id="TEXT_1"#TEXT 1#/span##/h4# #div class="devanagari"# #dl##dd#अर्जुन उवाच#/dd# #dd#एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।#/dd# #dd#ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥१॥#/dd##/dl# #/div# #div class="verse"# #dl##dd#arjuna uvāca#/dd# #dd#evaṁ satata-yuktā ye#/dd# #dd#bhaktās tvāṁ paryupāsate#/dd# #dd#ye cāpy akṣaram avyaktaṁ#/dd# #dd#teṣāṁ ke yoga-vittamāḥ#/dd##/dl# #/div# #h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4# #div class="synonyms"# #p##i#arjunaḥ uvāca#/i#—Arjuna said; #i#evam#/i#—thus; #i#satata#/i#—always; #i#yuktāḥ#/i#—engaged; #i#ye#/i#—those who; #i#bhaktāḥ#/i#—devotees; #i#tvām#/i#You; #i#paryupāsate#/i#—properly worship; #i#ye#/i#—those who; #i#ca#/i#—also; #i#api#/i#—again; #i#akṣaram#/i#—beyond the senses; #i#avyaktam#/i#—the unmanifested; #i#teṣām#/i#—of them; #i#ke#/i#—who; #i#yoga-vit-tamāḥ#/i#—the most perfect in knowledge of #i#yoga.#/i# #/p# #/div# #h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4# #div class="translation"# #p#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? #/p# #/div# #h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4# #div class="purport"# #p#Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and #i#yogīs#/i#. 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. #$p#We find in this chapter that of the different processes for realization of the Absolute Truth, #i#bhakti-yoga#/i#, 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. #$p#Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Kṛṣṇa indicates in this chapter that #i#bhakti-yoga#/i#, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead. #$p#In the Second Chapter of #i#Bhagavad-gītā#/i#, 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 #i#yogīs#/i#, 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. #$p#Nevertheless, there are those who are not attached to the personal form of Kṛṣṇa. They are so firmly detached that even in the preparation of commentaries to #i#Bhagavad-gītā#/i# they want to distract other people from Kṛṣṇa and transfer all devotion to the impersonal #i#brahmajyoti#/i#. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest. #$p#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. #/p# #/div# #/div#
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hare kṛṣṇa hare kṛṣṇa - kṛṣṇa kṛṣṇa hare hare - hare rāma hare rāma - rāma rāma hare hare

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