Gita Satsangh Chapter 12 Verse 20

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Gita Satsangh Chapter 12 Verse 20

(Verse Translation by Swami Gambirananda, Gita Bhasya and commentary

by Swami Chinmayanandaji)

 

Ye tu dharmyaamritamidam yathoktam paryupaasate;

Shraddhadhaanaah matparamaa bhaktaaste'teeva me priyaah.

 

20. But [Tu (but) is used to distinguish those who have attained the

highest Goal from the aspirants.-Tr.] those devotees who accept Me

as the supreme Goal, and with faith seek for this ambrosia [M.S.'s

reading is dharmamrtam-nectar in the form of virtue. Virtue is

called nectar because it leads to Immortality, or because it is sweet

like nectar.] which is indistinguishable from the virtues as stated

above, they are very dear to Me.

 

Tu, but; ye bhaktah, those devotees of Mine, the monks who have

resorted to the highest devotion consisting in the knowledge of the

supreme Reality; mat-paramah, who accept Me as the supreme Goal, to

whom I, as mentioned above, who am identical with the Immutable, am

the highest (parama), unsurpassable Goal; and sraddadhanah, with

faith; paryupasate, seek for, practise; idam, this; dharmyamrtam,

ambrosia that is indistinguishable from the virtues-that which is

indistinguishable from dharma (virtue) is dharmya, and this is

called amrta (ambrosia) since it leads to Immortality-; yatha-uktam,

as stated above in, 'He who is not hateful towards any creature,'

etc.; te, they; are ativa, very; priyah, dear; me, to Me.

 

After having explained what was hinted in, 'For I am very much dear

to the man of Knowledge...'(7.17), that has been concluded here

in, 'Those devotees are very dear to Me.'

 

Since by seeking for this ambrosia which is indistinguishable from

the virtues as stated above one becomes very dear to Me, who am

theLord Vishnu, the supreme God, therefore this nectar which is

indistinguishable from the virtues has to be diligently sought for by

one who is a seeker of Liberation, who wants to attain the coveted

Abode of Visnu. This is the purport of the sentence. [Thus, after

the consummation of meditation on the qualified Brahman, one who

aspires after the unqualified Brahman, who has the qualifications

mentioned in, 'He who is not hateful towards any creature,' etc., who

is pre-eminently fit for this purpose, and who practises sravana etc.

has the possibility of realizing the Truth from which his Liberation

logically follows. Hence, the conclusion is that the meaning of the

word tat (in the sentence tattvamasi) has to be sought for, since his

has the power to arouse the comprehension of the meaning of that

sentence, which is the means to Liberation.]

 

Swami Chinmayanda's Commentary

THIS IMMORTAL LAW PRESCRIBED ABOVE --- The Sanatana Dharma is

summarised in the above lines. To realise the Self and live in that

wisdom at all our personality levels --- physical, mental and

intellectual --- is the fulfilment of the life of a Hindu. It is not

sufficient that a Hindu understands this, or reads regularly his

scriptures, or even explains them intelligently. He must be able to

digest them properly, assimilate them fully, and become Perfect.

Therefore, Bhagavan says that he must be " ENDOWED WITH FAITH " here

the term 'faith' means " the necessary capacity to assimilate

spiritual ideas into ourselves through subjective personal

experience. "

 

SUCH DEVOTEES ARE SUPREMELY DEAR TO ME --- This concluding stanza of

the chapter constitutes the SIXTH SECTION adding no definite trait to

the list of THIRTY-SIX QUALITIES already explained. But it forms a

commandment, a divine reassurance to all spiritual seekers that when

they accomplish these qualities in themselves they will gain the

Supreme Love of the Lord.

 

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu

Brahmavidyaayaam

Yogashaastre

Sri Krishnaarjunasamvaade

Bhaktiyogo Naama

Dwaadasho'dhyaayah

 

Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the

Science of the Eternal, in the scripture of YOGA, in the dialogue

between Sri Krishna and Arjuna, the twelfth discourse ends entitled:

THE YOGA OF DEVOTION

 

Though this chapter is styled as Bhakti Yoga, to read and assimilate

it is to cherish true love for the Lord and cure ourselves of the

various misconceptions that we have today in our practice of

Devotion. The 'Path-of-Devotion' is not a mere sentimental explosion,

or an excessive emotional display. It is not a mere frivolous

hysteria. It is the blossoming of the human personality through the

surrender of our limitations and by acquiring new vitality during the

inspired moments of deep contemplation.

Om Om Om Om Om