Panchajanyam Hrshikesah-chapters10to13-Adhyayas8&9

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Chapter 10-Seven questions and answers-(adhyaya8)

Arjuna became curious about the terms Adhidhaiva etc and asks Krishna to explain them., which was the exactly what Krishna intended, by mentioning them.The really good teacher should incite curiosity in the mind of the pupil which kindles the desire to know. That is what Krishna has done at the end of the seventh adhyaya of Gita and now in this eighth adhyaya he starts explaining the terms and also showing the stages in attaining Brahman.

Arjuna asks six questions:

1..kim thath brahma-what is that Brahman ?

2. kim aDhyAthma-what is the innerself?

3. kim karma- what is action?

4..aDHibhootham cha kim prOktham--what are the elements?

5.aDhidhaivam kim uchyathe - What is said to be the divinities?

6.aDhiyajnah kaTham kO athra asmin dhEhe - who in this body operates the sacrifices and how?

7.prayANakAle cha kaTham jnEyo asi niyathAthmav bhih- At the time of departure from this world how are you to be known by the self-controlled?

Krishna gives answers to the questions briefly and then elucidates.

1. aksharam brahma paramam- the supreme brahman is the imperishable..

2. svabhavah aDHyAthmam uchyathE-Here svabhava is not to be understood as one's nature but it is 'svasya bhavah.' The inner self is the subjective self in each body whose real nature is Brahman, the supreme self.

3.bhoothabhAvah udhbhavakarah visargah karmasajnithah- action is the creation that brings all beings into existence.

4.adhibhootham ksharObhavah- elements costitute perishable existence.

5. purushaschADHidhauvatham- the divinities mean the Self.

6.adHiyajnO ahamEva athra dhEhE - I am the one who resides in the body effecting sacrificial acts.

7. anthakAlE cha mAmEva smaran mukthvA kalEbaram yah prayAthi sa madhbhAvam yAthi- At thetime of death the one who gives up his body remembering the Lord alone attains Him.There is no doubt about this , says Krishna. Since the final thought causes the new body whatever one thinks in the end , so he becomes.

This does not seem to be as accidental as it looks. It is not just any random thiought that comes to your mind at the last moment of your life that will determine your next janma. The thought that repeatedly comes foremost in our minds will only occur to us in the last moment. So in order to think of the Lord in the last moment the thought of Him should be foremost all through the life.

This is confirmed by the words of Krishna who says 'thasmAth mAm anusmara yuDHya cha.', which means that whatever you do, here fighting as far as Arjuna is concerned, always think of the Lord. This is what Ramanuja means by dhruvasmrthi, a constant flow of thought that runs undercurrent in your mind which he calls dhyana.

This is the way to attain the supreme, Krishna says,' Mayyarpitha mano buddhih mAmEvaishasyasamsayah , when you have your mind and intellect fixed on me you will reach me without doubt.' How to do this? 'abhyAsa yogayukthEna chEthasA nAnyagAmina,' says Krishna. With repeated practice, with mind not diverted by anything else, one can attain the supreme.

To meditate on an object you must have a clear picture of it in your mind. The attributes of the supreme are given in the next sloka.

kavimpurANam anuSAsithAram aNOraNeeyAmsam anusmarEdhyah

sarvasya DhAthAram achinthya roopam AdhithyavarNam thamasah parasthAth (BG.8-9)

Who remembers (at the time of departure) the wise, ancient and the ruler, subtler than the subtle,the upholder of all, whose form is beyond thought and expression,replendent like the sun beyond the darkness(of ignorance)

Kavi- The word normally understood to mean a poet actually means 'far sighted or omniscient,' Brahman is referred to as kavi denoting the omniscience, purANA, ancient meaning eternal, anuSAsithA, ruler of the whole world being transcendent and aNOh aNeeyAmsam, subtler than the sutle, denoting the imminence, hence sarvasya DHAtha, the supporter of all, acinthya roopam beyond thought being dhesakala vasthu aparicchannam, not limited by place, time or entity, thus not limited by thought or expression, Adhithya varnam, being liminous with the timeless light of consciousness and hence thamasah parasthAth, beyond the darkness of ignorance.

Next Krishna makes a brief reference to the technique of yoga as outlined earlier. A yogi sustains the life force, prANa, between the brows and remembering the sulpreme reality reaches the divine. This sloka outlines the stages attained through the power of yoga. The phrase yogabala means the steadiness of mind produced from the accumulation of thoughts centred on Brahman. PrayANA kAle , at the time of departure from the body a yogi first sees the Lord in the lotus of his heart and then by stages conquers the planes of yogic experienmce till he causes the prANA to enter the space between the eyebrows to enable it to leave through the sukshmanadi in the head.Such a yogi reaches the supreme self, 'param purusham upaithi'

What is the nature of Brahman, the sole theme of the veda , sought to be known by those who master the vedas? That is the imperishable, akshara, which is known through the vedas, which the ascetics devoid of all attachments enter into,by seeking which they live a life of celebacy. This is the Brahman described in the upanishads as 'not gross,not subtle' etc. meaning that it cannot be described by words or set by limitations.

So the one, who controls all the doors of his senses, that is, controls the mind going through the gates of the senses to the sense objects,maintains the mind within and practicing the yoga described earlier and utters the praNava which represents Brahman and thus leaves the body, never riverts back to he state of transmigration. Krishna says He is easily accessible to the one who remembers Him single-minded and without interruption ( dhruvasmrthi), and reaching Him, there is no punarjanma . Next Krishna describes the fate of those who fail to reach the supreme and return to earth.

Chapter11- Journey of the soul (adhyaya8)

Worlds upto and including Brahmaloka are subjected to return and "only on reaching Me," says Krishna, " there is m no return." That is, the souls reaching these places have rebirth.The reason for this is indicated in the next sloka. Even the world of Brahma is finite in time. 'sahasrayugaparyantham aharyadhbrahmaNO vidhuh;rAthrim yugasaharAnthAm thE ahOrAthravidho janAh.' ( BG.8-17)Those who have the knowledge of time say that the day of Brahma lasts for 1000 chathuryugas and the nights are of the same duration.

When it is night for Brahma all beings are dissolved in the unmanifest and are born again when the day dawns for Brahma. All beings exist in the unmanifest state and again become manifest at the day break when Brahma starts the creation. The karma of beings which determine the nature of their creation is in subtle state and becomes gross when they are born again.Thus the dissolution at the end of 1000yugas serves as a temporary rest for all creatures, like a long sleep

Beyond this manifest and unmanifest there is another eternal Unmanifest being that does not perish and it is the akshara, the imperishable, reaching which the soul does not return and Krishna says that it is His abode, the abode of the supreme purusha. Having said that once you attain Him there is no return Krishna says that the supreme purusha can be attained only through devotion.'purushah sa param pArTha bhakthyA labhyasthvananyayA.' (Bg.8-22)

Who is this purusha? "yasyAnthasTHAni bhoothAni yEna sarvam idham thatham,'(BG.8-22) He is the one in whom all beings dwell and by whom all this is pervaded.' That is, Brahman.He is the supreme and unexcelled. Within Him dwells all beings because He is the cause of all and the effects must be necessarily be pervaded by the cause as pots are by the mud.Thus He is all-pervading like the akasa in which everything exists and which exists in everything.

Then Krishna explains the journey of the soul of those who attain brahman and those who return to earth.The path trvelled by the souls of brahmavidh, the knower of Brahman is described thus:'agnirjyOthirahahSuklah shaNmAsA uttharAyaNam;thathraprayAthA gacchanthi brahma brahmavidhO janAh.' (BG.8-24)The fire,light,day, the bright fortnight,the six months of uttharayaNam, northern solar movement,departing at the time of which the knowers od Brahman attain release and do not come back to earth.Whereas those who depart at the time of smoke,night,the dark fortnight and dhakshiNAyana, the six months of the sun's southern course,reach the lunar light and returns.

The words, light, day etc. do not indicate merely the landmarks of the departing soul but represent the deities ordained by the Lord to guide the soul.. Thus there are two courses , one of light, archiradhi marga and the other dhooma marga,that of smoke and by the first the soul departing by which does not return and by the second , it does return.So Krishna advises Arjuna to become a yogin in irder not to rivert back to samsara on leaving the body.

But the question that arises is that whether a man dying in the night and in dhakshiNayana even if he is a yogi, never attains Brahman? The answer is given by Badharayana in Brahmasuthra.The karma of the man of knowledge comes to an end at the time of leaving his body in his last life, he attains Brahman though he dies at night. This is proved by the text, 'thasya thAvadhEva chiram yAvanna vimOkshyE aTha sampathsyE,(Chan.6-14- 2) the text quoted, namely, 'dhivA cha suklapakshaschautth arAyaNam Eva cha; mumoorshathAm prasasthAni vipareetham thu garhitham, daytime, the bright half of the month and the northern progress of the sun are excellent for those about to die; the contrary times are unfavorable, ' is for those who have not attained knowledge. nisi nEthicheth na sambanDhasya yAvaddhEhabhAvithva th dharsayathi cha (BS-4-2-18)

Ramanuja says in Sribhashya commenting on the Brahma suthra athaschAyanEpi dhakshiNe,( 4-2-19),

 

But a doubt arises that because it is said that those who die in DhakshiNAyana reach the world of pithrs and while those who die in utthraAyaNa reach the moon. The former are said to return to earth when their merits are exhausted. Bhishma and others who were knowers awaited the uttharAyaNa and hence it looks as though those who die in dhakshiNAyana cannot attain Brahman.

The answer to this is that those who have knowledge, even when they go to the world of the moon, do not return to earth but go further to attain Brahman and the stay in the world of the moon is only a rest for them. Mahanarayana upanishad declares that from there one reaches Brahman. 'thasmAth brahmaNAah mahimAnam Apnothi.' ( (Mahanarayana. 25-1) Bhishma and others postponed their death not because they cannot attain Brahman by dying in dhakshiNAyana but only to demonstrate the glory of uttharAyana for promoting dharma and AchAra.

Krishna ends the subject of the departure of the soul 'vEdhEshu sarvEshu thapassu chaiva dhAnEshu yathpuNyaphalam pradhishtam;athyEthi thathsarvamidham vidhithvA yOgee param sTHAnam upaithi chAdhyam.'(BG.8-28) The yogi who has known and practised properly what has been stated in this chapter in the course of answering the seven questions,surpasses all the meritorious fruits of mastering the vedas, sacrifices rightly performed,penances well undergone,and the gifts duly offered and attains Brahman.

Chapter12- The eminence of SupremePerson (adhyaya9)

The Brahmavidhya, is called rajavidhya and most secret , rajaguhyam , pure, pavithram and the greatest, utthamam. By learning which , says Krishna,one will be liberated from evil, 'mOkshyasE aSubhAth.' This is called rajavidhya because it is the science of great minds and it is rajaguhyam, royal secret, because the great-minded alone are capable of keeping the secret knowledge

This self knowledge, is directly perceivable, in accordance with dharma and easy to do. It is directly perceivable to those who have the insight, it is in accordance with dharma as it provides the means of attaining the supreme good. It is said to be easy to practise in the sense to the one who has the right knowledge and skill to do a thing comes easily to him.It is avyaya, imperishable, since the attainment of it results in eternel bliss.

The necessary qualification for this Brahmavidhya is sraddha and those who has no faith, do not reach the ultimate even after many births.Any goal can be reached only by steadfast and faithful plan of action, and it is more so with respect to Brahmavidhya the means of attaining the highest goal. Krishna has indicated that Arjuna has the qualification required for Brahmavidhya by saying 'pravakshyAmi anasooyavE' in the very first sloka of the adhyaya. This means only one who does not cavil deserves this instruction.The tendency to cavil comes from lack of faith. That is why Krishna says in the last adhyaya, "never tell this to one who has no faith or devotion."

Krishna explains the Brahmavidhya thus:

'mayA thatham idham sarvam jagadhavyakthamoorthinA;mathsTHAni sarvabhoothAni, na chaham thEshvavasTHithah.,'(BG.9-4)

"The entire world is pervaded by Me, in my unmanifest form;All beings dwell in Me but I do not dwell in them."

In the next sloka Krishna says,

'na cha mathsTHAni bhoothAni paSya me yOgamaiSvaram; bhoothabrnnacha bhoothasTHO mamAthmA bhoothabhAvanaah.' (BG.9-5)

â€Neither do things exist in Me. Behold My sovereign yoga.It is My Self bringing the beings into existence and sustain them yet does not dwell in them.

These two statements appear to be self-contradicting and Krishna illustrates the idea contained in these two slokas by the next one:

'yaTHAAkAasThthO nithyam vAyuh sarvathragO mahAn;thaTHA sarvANi bhoothAni mathsTHAneethyupaDHAraya.' (BG.9-6)

"Just as the vast air eternally subsists in space and moves everywhere even so all beings exist in Me."

"They are in Me and I am not in them," and neither do things exist in Me," have to be understood as in the case of wind which stays in the akasa and moves in it yet the akasa is not in any way connected with the wind.Another example can be given by the sky in which the clouds exist and move,is not in any way connected with them. This is what is meant by ."they are in Me but I am not in them." The sky or akasa remain the same with or without the clouds or the wind. Bur the next statement "neither do they exist in Me ," is not that easy to comprehend. This can be illustrated by an example. When we say things are in something else like the friuts in a basket, which supports them they are two different things and have separate existence apart from each other. But Brahman , though the supporter of all is not the container like a basket and has independent existence not connected with the beings created and supported by Him. But the beings have no separate existence apart from Brahman, as the fruits in the basket . Hence they are not really in Brahman as they are non-eternal.

Then where do they go when they become nonexistent? The answer is given by the next sloka.

'sarvabhoothAni kounthEya prakrthim yAnthi mAmikAm;kalpakshayE punasthAni kalpAdhou visrjAmyaham.' (BG.9-7)

"All beings enter into My prkrthi at the end of the cycle of time and again I let them out at the beginning of the cycle."

The creation is explained as 'prakrthim svAm avashtabhya visrjAmi puanahpunah, bhoothagrAmamaimam krthsnam avaSam prakrthErvaSAth.' (BG.9-8)

'Controlling the prakrthi, which is My own, I send forth again and again all this multitude of beings, which are helpless under the sway of Prakrthi." The created beings are controlled by prakrthi comprising of the three gunas, and act accordingly. But by saying this is 'my prakrthi' the Lord is open to criticism of being partial and cruel as there is so much suffering in the world. the answer to this is given in the next sloka.

na cha mAm thAni karmANi nibaDHnanthi DHananjaya, udhAseenavath Aseenam asaktham theshu karmasu.(BG.9-9)

'These acts, (meaning creation, sustenance and annihilation,) do not bind Me because I am detached from them as though indifferent.'

The activities of the created beings are in accordance with their karma which is beginningless, same as anAdhi avidhya of the advaita, and the creation takes place accordingly.The words"I create" is to be understood not in the sense of the potter and the pot or even clay and the pot but like the waves of the sea that come in different shapes and sizes and as long as the wave exist as such it has to experience the inequality according to its own nature and duration but when it merges back into the sea it loses the distinctness only to rise again in different form and size etc. So the sea may say that "I only create the waves but I am not bound by and not attached to their action.

The author of vedantasuthras says,

vaishamya nairGrNye na,sApEkshathvAth thaTHA hi dharsayathi (BS-2-1-34)

 

Partiality and cruelty cannot be, considering other reasons, also declared by sruthi.

 

An objection is raised based on the previous suthra that if the creation is a mere sport for Brahman He will be charged with partiality and cruelty in creating a world full of inequalities and making the beings suffer. But the scripture declares that Brahman takes into consideration the karmas of the souls in creating the different conditions of the beings in the world. 'sAdhukAree sAdhurEva bhavathi pApakAree pApo bhavathi,,'a man becomes good by good work and bad by bad work.' ('Brhd.3-2-13)

 

If it is said that there was no karma in the beginning , it is not so, because karma is anAdhi, beginningless, which is reasonable and according to scriptures.

The objection that in the beginning only Brahman alone existed and hence no karma can be attributed to the first being created, is answered that the inividual souls and their karma are beginningless. the sruthi confirms this by saying 'na jAyathE mriyathE va vipaschith. The sentient soul is neither born nor dies,'(KatO.1-2-18) and 'sooryAchandhramasou DHAtha yaTHA poorvam akalpayath, (Brhd.3-4-7)

The prakrthi which the Lord calls His in the sense that it is controlled and supervised by Him, gives rise to the world of beings, 'mayAdhyakshENA prakrthih sooyathe sacharAcharam.'(BG.9-10)

This secret is not known to the dulwitted and those of deluded intellect. They consider the Lord, like Kamsa or Duryodhana, to be a human being and not knowing His higher nature detest Him and waste their lives.This statement of Krishna, 'avajAnanthi mAm mooDAh mAnusheem thanumAsritham, param bhAvam ajAnanthah mama bhoothamaheSvaram,' (BG.9-11)should not be merely considered in its historical implication. The essence of every being is Brahman and due to ignorance man identifies himself and others with only body, mind and intellect and get deluded. In other words the true nature of the self is not understood and hence man behaves like asuras and rakshasas,'rAkshaseem Asureem chaiva prakrthim mohineem SrithAh.'

Chapter13-Those who know the truth-(adhyaya-9)

Then who know the truth? Krishna gives the answer.

mahAthmAnasthu mAm ParTha dhaiveem prakrthim ASrithAh; bajanthyananya manasah jnAthvA bhoothAdhim avyayam.(BG.9-13)

"The great minded souls who are associated with My divine nature, worship Me with unswerving mind, knowing Me to be the immuable source of all beings."

Such persons, mahathmas , worship the Lord with devotion, singin His praise aspiring to be united with Him.There are others, says Krishna, who approach the Lord through knowledge, jnAnayajna.

How do these understand the Lord?

"They see Me thus, " says Krishna.

'ahamkrathuraham yajnah svaDHAham aham oushaDHam,

manthroham ahamEvAjyam aham agniraham hutham

pithAham asya jagathO mathA DhAthapithAmahah

vEdhyam pavithram OmkAra rksAma yajurEva cha

gathirbharthA prabhusskshee nivAsaSSaraNas suhrth

prabhavAh praLayah sTHAnam niDHAnam beejam avyayam

thapAmyaham aham varsham nigrhNAmi uthsrjAmi cha

amrtham chaiva mrthyuschasadhath cha aham arjuna.'

(BG.9-16to19)

The Lord is the yajna, sacrifice, the offering , the herb, the manthra,the ahuthi and the fire etc.He is the father, mother,creator and grandfather of the universe.

He is the purifier, the syllable OM and also rk,saman and yajus.

He is the goal, the supporter,the Lord, the witness, the abode the refuge and the friend.He is the seat of origin and dissolution, the base for preservation an imperishable seed.

He gives heat. he holds back and releases rain.He is the immortality as well as death and being and nonbeing.

This is just a forerunner of what Krishna is going to say in the next adhyaya (vibhoothiyoga-adhyaya10)

What the above slokas mean is this:

"I alone am existent, having all the entities for my modes as the entire universe constitute my body.

What then is the destiny of those who follow the vedic path without realising the true nature of brahman?

Those who perform sacrifices for the sake of going to heaven will remain there for a while but when their punya, the merit is exhausted they return to earth.

What about the mahathmas referred to in the beginning of the chapter?

'ananyAh chinthayanthO mAm yE jab nAh paryupAsathe

thEshAm nithyAbhiyukthAnAm yOgakshemam vahamyaham.' (BG.9-22)

" They are those who think of Me and nothing else and worship me persistently, and who aspire for eternal union with Me . I look after their prosperity and welfare."

The Lord promises that He will look after them in this world and the next. Yoga is attainment and Kshema is preservation of that which is attained. The Lord looks after the acquirement and preservation of the needs of his ardent devotees in this world and takes the responsibility of bringing them to Him and preserving them in that state forever.It means that they do not return to samsara.

This sloka interpreted with a secular slant proves to be formula for success in any endeavour, most valuble in management sciences. If one thinks of nothing else except the work at hand, and works on it persistently and consistently the work itself promises success.This and the sloka in second chapter 'karmaNyEvdhikarasthE' taken together will be invaluable principles in worldly pursuits for one who aims for success.

Even those who worship other deities, which includes those who do sacrifices to please Indra etc., actually worship only the Supreme Self, because He is the power behind them.So provided they worship their ishtsdevatha with faith, through them the Lord gives results. Krishna says that He is the sacrifice, sacrificed and the sacrificer, without knowing which the people who worship others fall back into samsara.

Then how should one worship Him?

'pathram pushpam phalam thOyam yO mE bhakthyA prayacchathi

thadhaham bhakthyupahrtham aSnAmi prayathAthmanah.'

"whatever you give Me, a leaf, a flower, a fruit or even water, with devotion , I will take it with pleasure."

Bhishma says to Yudhishtira about the highest dharma of all, yadbhakthyaa pundareekasham sthavairarcheth narah esha dharmassanaathanah,’ the worship of the Lotus eyed Lord is the age old dharma. This is aadhikyena abhimatham, considered the greatest because it can be done without depending on anything or anybody and without disturbing others. of caste, creed or sex. the last point is stressed by Krishna later in he chapter.

It is said in the Mahabharatha that the Lord expects nothing more than poornakumbha , padhasevana and kusalaprasna;.'anyath poorNodhapAm kumbhAth anyath pAdhAvvanejanAth anyath kuSalasampaSnAth na chECCHathi janArdhanah.'

Why and how the path of devotion is the easiest is denoted by the next sloka,

yath karOshi yadhaSnAsi yajjuhOshi dhdhAsi yath

yatthapasyasi kounthEya thathkurushva madharpaNam (BG.9-27)

Whatever one does,eats, offer,give away and whatever austerity one practises he should do it all as an offering to God.

This seems easily said than done but there is a lot of sense in it. For instance when a servant is doing a job for his master whom he adores, he will do it in the best of his ablity but he does it as the result and the agency of action belongs not to him but to his master.Thus he is not riddled with anxiety and hence will be able to do it well.

This actually combines karmayoga and bhakthiyoga as the former is easier to do with the spirit of bhakthi.The simplest method for spiritual evolution is surrender to the Lord and do everything as His kainkarya, may it be for sustenance of the body, or maintaining a family or vaidika karma. This attitude will rid one of ego and desire.It is not at all difficult but to have that attitude one must first acquire devotion for which also we require His grace. So the first and foremost prayer should be to ask for unswerving devotion and rest will automatically fall in place

Suppose one gets this attitude and does everything as an offering to God what happens to him?

'SubhASubhaphalairEvam mOkshyasE karmabanDhnaih

sannyasayOga yukthAthma vimukthO mAm upaishyasi (BG.9-28)

Then one is not bound by good and bad results of his actions and becomes free from the bondage of karma because his mind is equipped with the yoga of renunciation and thus liberated, he reaches the Supreme.

Lest the Lord be accused of partiality towards only those who worship Him, Krishna says next, 'samoham sarvabhoothEshu na mE dhvEshyosthi na priyah.' "I am equal to all and I have no freiend or foe."(BG.9-29)

Like the wind which will help the boat only when the sails are opened, and the light can be seen only when the eyes are open, God will help only those who come to Him. If one sees Him as an enemy He will appear only in that form because He comes to you as you seeHim.

To emphasise His impartiality, Krishna further says,

'api chEth sudhurAchArO bajathE mAmananyabhAk, sAdhrEva sa manthavyah.' (BG.9-2-30)

Even if a person is most sinful. if he worships the Lord with undivided devotion he is to be counted among the good.The devotion absolves him from all the sins. But he should be sincere and wish to redeem himself, which is denoted by ananyabhAk, with no other thought than the love of the Lord, which naturally destroys all sinful impressions from his mind.

But what is the meaning of the upanishadhic statement ' nAvirathO dhuscharithAth nAshAnthO nA samAhithah nashAnthamAnasO vapi prajnAnEna Enam ApnuyAth, ' (Kata.1-2-24)One who is not turned away from bad conduct, is not tranquil, is not composed and also not calm in mind, cannot obtain the Supreme through knowledge.

Krishna replies in the next sloka,

'Kshipram bhavathi dharmAthmA SaSvath shanthim nigacchathi

kounthEya prathijAneehi na mE n bhakthah praNaSyathi..' (BG.9-31)

Quickly he becomes righteous and obtain everlasting peace. There were examples of this in the epics and puranas like Valmiki and Bilvamangala, otherwise known as Leelasuka and even Purandharadhasa., all of whom changed from men of worldly desires to great bhakthas in a matter of moments.Therefore Krishna gives a guarantee in the second line of the sloka that His devotees will never perish.

To attain the Lord devotion is the only qualification irrespetive of caste creed or sex., Sabari, Guha, ThiruppANazvar, and so many like them are examples of this.

If this were the case of lowliest, can there be any doubt about those who were born in the noble sections of society, learning vedas and practising spiritual disciplines!

Krishna ends the discourse on rajavidhya by describing the nature of bhakthi.

manmanAbhava madhdbhakthO madhyAjee mAm namaskuru

mAmEvaishyasi yukthvaivam AthmAnam mathparAyaNah (BG..9-34)

"Focus your mind on Me;be My devote;be My worshipper.Bow down to Me. Engaging your mind in this manner on Me as the supreme goal you will come to Me."

How to acquire such devotion is outlined later in the chapter on bhakthiyoga.

 

 

 

 

 

 

 

 

 

 

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