\u0905\u0930\u094d\u091c\u0941\u0928 \u0909\u0935\u093e\u091a
\n\u090f\u0935\u0902 \u0938\u0924\u0924\u092f\u0941\u0915\u094d\u0924\u093e \u092f\u0947 \u092d\u0915\u094d\u0924\u093e\u0938\u094d\u0924\u094d\u0935\u093e\u0902 \u092a\u0930\u094d\u092f\u0941\u092a\u093e\u0938\u0924\u0947 \u0964
\n\u092f\u0947 \u091a\u093e\u092a\u094d\u092f\u0915\u094d\u0937\u0930\u092e\u0935\u094d\u092f\u0915\u094d\u0924\u0902 \u0924\u0947\u0937\u093e\u0902 \u0915\u0947 \u092f\u094b\u0917\u0935\u093f\u0924\u094d\u0924\u092e\u093e: \u0965 \u0967 \u0965
\narjuna uv\u0101ca
\neva\u1e41 satata-yukt\u0101 ye
\nbhakt\u0101s tv\u0101\u1e41 paryup\u0101sate
\nye c\u0101py ak\u1e63aram avyakta\u1e41
\nte\u1e63\u0101\u1e41 ke yoga-vittam\u0101\u1e25
\nSynonyms
\narjuna\u1e25 uv\u0101ca \u2014 Arjuna said; evam \u2014 thus; satata \u2014 always; yukt\u0101\u1e25 \u2014 engaged; ye \u2014 those who; bhakt\u0101\u1e25 \u2014 devotees; tv\u0101m \u2014 You; paryup\u0101sate \u2014 properly worship; ye \u2014 those who; ca \u2014 also; api \u2014 again; ak\u1e63aram \u2014 beyond the senses; avyaktam \u2014 the unmanifested; te\u1e63\u0101m \u2014 of them; ke \u2014 who; yoga-vit-tam\u0101\u1e25 \u2014 the most perfect in knowledge of yoga.
\nTranslation
\nArjuna 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?
\nPurport
\nK\u1e5b\u1e63\u1e47a has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yog\u012bs. 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 K\u1e5b\u1e63\u1e47a but in meditation on the impersonal Brahman, the unmanifested.
\nWe find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, 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.
\nThose 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 K\u1e5b\u1e63\u1e47a indicates in this chapter that bhakti-yoga, 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.
\nIn the Second Chapter of Bhagavad-g\u012bt\u0101, 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 K\u1e5b\u1e63\u1e47a at the time of quitting his body is at once transferred to the spiritual sky, to the abode of K\u1e5b\u1e63\u1e47a. And at the end of the Sixth Chapter the Lord clearly said that of all yog\u012bs, one who always thinks of K\u1e5b\u1e63\u1e47a 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 K\u1e5b\u1e63\u1e47a, for that is the highest spiritual realization.
\nNevertheless, there are those who are not attached to the personal form of K\u1e5b\u1e63\u1e47a. They are so firmly detached that even in the preparation of commentaries to Bhagavad-g\u012bt\u0101 they want to distract other people from K\u1e5b\u1e63\u1e47a and transfer all devotion to the impersonal brahma-jyotir. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest.
\nAnd 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 K\u1e5b\u1e63\u1e47a. 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, \u201cWhat is the use of such a waste of time?\u201d Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of K\u1e5b\u1e63\u1e47a is best because he could thus understand all other forms at the same time and there was no disturbance to his love for K\u1e5b\u1e63\u1e47a. This important question asked of K\u1e5b\u1e63\u1e47a by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0905\u0930\u094d\u091c\u0941\u0928 \u0909\u0935\u093e\u091a \u090f\u0935\u0902 \u0938\u0924\u0924\u092f\u0941\u0915\u094d\u0924\u093e \u092f\u0947 \u092d\u0915\u094d\u0924\u093e\u0938\u094d\u0924\u094d\u0935\u093e\u0902 \u092a\u0930\u094d\u092f\u0941\u092a\u093e\u0938\u0924\u0947 \u0964 \u092f\u0947 \u091a\u093e\u092a\u094d\u092f\u0915\u094d\u0937\u0930\u092e\u0935\u094d\u092f\u0915\u094d\u0924\u0902 \u0924\u0947\u0937\u093e\u0902 \u0915\u0947 \u092f\u094b\u0917\u0935\u093f\u0924\u094d\u0924\u092e\u093e: \u0965 \u0967 \u0965 arjuna uv\u0101ca eva\u1e41 satata-yukt\u0101 ye bhakt\u0101s tv\u0101\u1e41 paryup\u0101sate ye c\u0101py ak\u1e63aram avyakta\u1e41 te\u1e63\u0101\u1e41 ke yoga-vittam\u0101\u1e25 Synonyms arjuna\u1e25 uv\u0101ca \u2014 Arjuna … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-14694","post","type-post","status-publish","format-standard","hentry","category-english"],"publishpress_future_action":{"enabled":false,"date":"2026-05-30 13:03:23","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/14694","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=14694"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/14694\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=14694"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=14694"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=14694"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}