Chapter 12 – Bhakti Yoga

You can find the explanation of the previous set of shlokas, 47 to 55 of chapter 11 here. Please go through that to get a better understand and maintain continuity in your learning.
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Introduction

Bhakti Yoga, as outlined in Chapter 12 of the Bhagavad Gita, presents the path of devotion as the most accessible means to connect with the Divine. Krishna explains to Arjuna that while worshiping the formless Brahman is a valid path, it is often challenging for embodied beings. Devotion to a personal God, however, allows for a loving relationship that resonates with the human heart. Krishna assures that those who dedicate their actions to Him, meditate on Him with unwavering devotion, and perform their duties without attachment will be swiftly liberated from the cycle of birth and death.

This chapter emphasizes that Bhakti Yoga is not only about worship but involves incorporating love, service, and selflessness into everyday life. By doing so, devotees can transcend the material world and unite with the Divine.

Chapter 11 Recap: The Vision of the Universal Form

In Chapter 11 of the Bhagavad Gita, titled “Vishvarupa Darshana Yoga” or “The Yoga of the Vision of the Universal Form,” Arjuna requests Lord Krishna to reveal His Cosmic form. Responding to this sincere plea, Shri Krishna grants Arjuna divine sight to witness His cosmic manifestation.

Major Highlights:

• Arjuna’s Request: Eager to see Krishna’s true nature, Arjuna asks, “If You think it possible for me to see Your cosmic form, O Lord, then please reveal Your imperishable Self to me.“
• Revelation of the Universal Form: Krishna unveils His infinite form, encompassing all creation—past, present, and future. Arjuna sees countless beings, celestial weapons, and wonders beyond description, symbolizing the limitless nature of the Divine.
• Arjuna’s Reaction: Overwhelmed by the majestic and terrifying aspects of the vision, Arjuna is filled with awe and fear. He realizes the omnipotence of Krishna and the insignificance of individual ego.
• Emphasis on Devotion: Krishna explains that such a vision cannot be seen through mere study or austerity but only through pure devotion (bhakti). He states, “But you cannot see Me with your physical eyes; therefore, I have given you divine vision.“
• Return to the Familiar Form: Arjuna is extremely overwhelmed and at his request, Shri Krishna resumes His gentle human form, comforting Arjuna and reinforcing the personal relationship between the Divine and the devotee.

How Chapter 11 Leads to Chapter 12

The profound experience of witnessing the universal form leaves Arjuna seeking a practical path to connect with the Divine. This sets the stage for Chapter 12, where Krishna delves into “Bhakti Yoga” or “The Yoga of Devotion.”

• From Awe to Accessibility: Chapter 11 illustrates the vastness and incomprehensibility of the Divine, highlighting human limitations. This naturally leads to the question of how one can relate to such an immense reality.
• Emphasis on Devotion: Recognizing that pure devotion is the key to perceiving the Divine, Chapter 12 expands on how to cultivate and practice this devotion in daily life.
• Need for Personal Connection: The transition highlights the importance of a personal relationship with God, moving from the impersonal cosmic vision to a more intimate understanding.

Comparison Between Chapter 11 and Chapter 12

• Nature of the Divine:
  • Chapter 11: Presents the Divine in an impersonal, all-encompassing cosmic form, highlighting God’s omnipresence and omnipotence.
  • Chapter 12: Focuses on the personal aspect of God, encouraging devotees to form a loving relationship with the Divine.
• Approach to Spirituality:
  • Chapter 11: Emphasizes the grandeur and awe of God’s infinite form, which can be overwhelming and hard to grasp.
  • Chapter 12: Offers a practical and accessible path through devotion, suitable for all seekers regardless of their level of understanding.
• Emotional Impact:
  • Chapter 11: Evokes feelings of awe, fear, and insignificance in the face of the infinite.
  • Chapter 12: Cultivates feelings of love, peace, and closeness with the Divine.

What to Expect in Chapter 12

In Chapter 12, Krishna provides clear guidance on the path of devotion:

• Supremacy of Devotion: Krishna explains that while both worship of the unmanifested (formless) and manifested (with form) aspects of God are valid, devotion to a personal God is easier and more effective for most people.
• Qualities of a Devotee: He outlines the characteristics and required qualities of His ideal devotees.
• Practical Steps: Krishna offers a progressive approach for spiritual practice:
  1. Fixing the Mind on God: Constant remembrance and focus on the Divine.
  2. Practice of Devotion: If constant focus is difficult, engage in regular devotional practices.
  3. Selfless Actions: Performing duties without attachment to results.
  4. Renunciation of Fruits of Actions: Letting go of the desire for outcomes, leading to inner peace.
• Encouragement for All Seekers: Krishna assures that anyone who follows these teachings with faith and sincerity will attain the Divine.

By highlighting the path of devotion, Chapter 12 reassures seekers that the Divine is not only the vast, incomprehensible cosmic form but also a personal presence accessible through love and sincere practice. This shift from the overwhelming vision of Chapter 11 to the intimate teachings of Chapter 12 highlights the compassionate nature of the Gita’s guidance, encouraging all to embark on the spiritual path with confidence and devotion.

Verses 12.1 – 12.8

अर्जुन उवाच |
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते |
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ||12.1||

arjuna uvāca
evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate
ye cāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamāḥ 

अर्जुन (arjuna) – Arjuna; उवाच (uvāca) – said; एवं (evaṃ) – thus; सततयुक्ताः (satatayuktāḥ) – constantly engaged; ये (ye) – who; भक्ताः (bhaktāḥ) – devotees; त्वाम् (tvām) – you; पर्युपासते (paryupāsate) – worship; ये (ye) – who; च (ca) – and; अपि (api) – even; अक्षरम् (akṣaram) – the imperishable; अव्यक्तम् (avyaktam) – the unmanifested; तेषाम् (teṣām) – of them; के (ke) – who; योगवित्तमाः (yogavittamāḥ) – are the best knowers of yoga.

Arjuna inquired: Those devotees who always engage in worshiping Your personal form with devotion, and those who worship the Imperishable and the Unmanifested – which of these have the better understanding of yoga?

श्रीभगवानुवाच |
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते |
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ||12.2||

śrībhagavānuvāca
mayyāveśya mano ye māṃ nityayuktā upāsate
śraddhayā parayopetāste me yuktatamā matāḥ 

श्रीभगवान् (śrībhagavān) – the Blessed Lord; उवाच (uvāca) – said; मयि (mayi) – in me; आवेश्य (āveśya) – fixing; मनः (manaḥ) – mind; ये (ye) – who; माम् (mām) – me; नित्ययुक्ताः (nityayuktāḥ) – constantly engaged; उपासते (upāsate) – worship; श्रद्धया (śraddhayā) – with faith; परया (parayā) – supreme; उपेताः (upetāḥ) – endowed; ते (te) – they; मे (me) – by me; युक्ततमाः (yuktatamāḥ) – the most perfect; मताः (matāḥ) – are considered.

The Supreme Lord said: Those who fix their minds on Me, who worship Me always with supreme faith and devotion – they are, in My opinion, the best yogis.

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते |
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ||12.3||

ye tvakṣaramanirdeśyamavyaktaṃ paryupāsate
sarvatragamacintyaṃ ca kūṭasthamacalaṃ dhruvam 

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः |
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ||12.4||

saṃniyamyendriyagrāmaṃ sarvatra samabuddhayaḥ
te prāpnuvanti māmeva sarvabhūtahite ratāḥ 

ये (ye) – who; तु (tu) – but; अक्षरम् (akṣaram) – the imperishable; अनिर्देश्यम् (anirdeśyam) – indefinable; अव्यक्तम् (avyaktam) – unmanifested; पर्युपासते (paryupāsate) – worship; सर्वत्रगम् (sarvatragam) – all-pervading; अचिन्त्यम् (acintyam) – inconceivable; च (ca) – and; कूटस्थम् (kūṭastham) – unchanging; अचलं (acalam) – immovable; ध्रुवम् (dhruvam) – eternal.

संनियम्य (saṃniyamya) – controlling; इन्द्रियग्रामम् (indriyagrāmam) – the group of senses; सर्वत्र (sarvatra) – everywhere; समबुद्धयः (samabuddhayaḥ) – equanimous in mind; ते (te) – they; प्राप्नुवन्ति (prāpnuvanti) – attain; माम् (mām) – me; एव (eva) – only; सर्वभूतहिते (sarvabhūtahite) – engaged in the welfare of all beings; रताः (ratāḥ) – devoted.

But those who worship the imperishable, indefinable, unmanifested, all-pervading, inconceivable, unchanging, immovable, and eternal Absolute Truth, controlling all their senses, being even-minded everywhere, and engaged in the welfare of all beings – they also attain Me.

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् |
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ||12.5||

kleśo’dhikatarasteṣāmavyaktāsaktacetasām
avyaktā hi gatirduḥkhaṃ dehavadbhiravāpyate

क्लेशः (kleśaḥ) – hardship; अधिकतरः (adhikatarah) – greater; तेषाम् (teṣām) – for them; अव्यक्तासक्त (avyaktāsakta) – attached to the unmanifested; चेतसाम् (cetasām) – of those whose minds; अव्यक्ता (avyaktā) – unmanifested; हि (hi) – indeed; गतिः (gatiḥ) – path; दुःखम् (duḥkham) – painful; देहवद्भिः (dehavadbhiḥ) – by the embodied beings; अवाप्यते (avāpyate) – is attained.

For those whose minds are attached to the unmanifested, the hardship is greater; the path of the unmanifested is difficult for the embodied beings.

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः |
अनन्येनैव योगेन मां ध्यायन्त उपासते ||12.6||

ye tu sarvāṇi karmāṇi mayi saṃnyasya matparāḥ
ananyenaiva yogena māṃ dhyāyanta upāsate

तेषामहं समुद्धर्ता मृत्युसंसारसागरात् |
भवामि न चिरात्पार्थ मय्यावेशितचेतसाम् ||12.7||

teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt
bhavāmi na cirāt pārtha mayyāveśitacetasām 

ये (ye) – who; तु (tu) – but; सर्वाणि (sarvāṇi) – all; कर्माणि (karmāṇi) – actions; मयि (mayi) – in me; संन्यस्य (saṃnyasya) – renouncing; मत्पराः (matparāḥ) – devoted to me; अनन्येन (ananyena) – with undeviating; एव (eva) – only; योगेन (yogena) – by yoga; माम् (mām) – me; ध्यायन्तः (dhyāyantaḥ) – meditating; उपासते (upāsate) – worship.

तेषाम् (teṣām) – for them; अहम् (aham) – I; समुद्धर्ता (samuddhartā) – the deliverer; मृत्युसंसार (mṛtyusaṃsāra) – of the ocean of birth and death; सागरात् (sāgarāt) – from the ocean; भवामि (bhavāmi) – become; न चिरात् (na cirāt) – without delay; पार्थ (pārtha) – O son of Pritha (Arjuna); मयि (mayi) – in me; आवेशित (āveśita) – absorbed; चेतसाम् (cetasām) – for those whose minds.

But those who dedicate all their actions to Me, and meditate on me with an undeviating mind, with exclusive devotion, O Partha, I swiftly deliver them from the ocean of birth and death, for their consciousness is merged with Me.

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय |
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ||12.8||

mayyeva mana ādhatsva mayi buddhiṃ niveśaya
nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ

मयि (mayi) – in me; एव (eva) – only; मनः (manaḥ) – mind; आधत्स्व (ādhatsva) – fix; मयि (mayi) – in me; बुद्धिम् (buddhim) – intellect; निवेशय (niveśaya) – place; निवसिष्यसि (nivasiṣyasi) – you will dwell; मयि (mayi) – in me; एव (eva) – only; अतः ऊर्ध्वम् (ataḥ ūrdhvam) – thereafter; न (na) – no; संशयः (saṃśayaḥ) – doubt.

Fix your mind on me alone, place your intellect in me; thereafter, you will certainly dwell in Me. Of this, there is no doubt.

The impersonal formless God vs a personal God with form

In the preceding chapter of the Bhagavad Gita (Chapter 11), Arjuna was granted the extraordinary vision of the Universal Form (Vishvarupa) of Shri Krishna, a cosmic revelation that left him in awe and overwhelmed. The sheer magnitude and intensity of the vision shook Arjuna to his core, as he witnessed the totality of the universe within the infinite form of God. The terrifying and beautiful aspects of creation, preservation, and destruction were all encompassed within that divine form.

However, the human mind can only handle so much, and Arjuna, overcome by the grandeur of this experience, pleaded with Krishna to revert to His more familiar, personal form. The form of Krishna, whom he loved and cherished as a friend, mentor, and God, was more accessible and comforting for Arjuna to comprehend.

This chapter (Chapter 12, Bhakti Yoga) begins with Arjuna’s question, sparked by the previous experience: Which path is superior? the worship of the formless, impersonal aspect of God (nirguna, nirākāra) or the worship of the personal form of God (saguna, sākāra)? This is not merely an intellectual inquiry but a deeply spiritual question that touches upon the core of one’s relationship with the Divine. Arjuna’s question is a reflection of a seeker’s dilemma: Should one direct their devotion to the abstract, all-pervading Brahman, or to a personal, tangible form of God? Arjuna’s affinity for Krishna’s personal form makes him naturally inclined toward saguna worship, but he seeks Krishna’s confirmation and deeper understanding of the different modes of worship.

The Dual Nature of Divinity: Personal and Impersonal

Shri Krishna explains that both paths are valid but inherently different in approach and experience. He elaborates that God can be worshiped in both forms:

1. Nirguna Brahman (Formless, Impersonal Aspect of God): In this form, God (Brahman) is abstract, formless, and beyond all qualities. He is the unmanifested, all-pervading Brahman that exists beyond time, space, and causation. This concept portrays Brahman as a formless and attribute-less reality that underlies all creation.
2. Saguna Brahman (Personal, Manifested Form of God): Here, God assumes a personal form, one with attributes and qualities that are accessible to the devotee’s senses and mind. In this form, God can take on a human appearance, making it easier for devotees to establish a personal relationship with Him.

Shri Krishna clarifies that while both paths can lead to the same ultimate realization, the path of worshiping a personal form is generally more accessible and less challenging for the human mind. The impersonal aspect of God is difficult to grasp for most individuals, as it requires intense intellectual and meditative discipline. Shri Krishna explains in verse 5 of Chapter 12:

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥ १२-५ ॥

kleśho ’dhikataras teṣhām avyaktāsakta-chetasām
avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate

Greater is the difficulty for those whose minds are set on the unmanifested; for the path of the unmanifest is hard for the embodied beings.

This verse highlights the challenge of the formless path. Human beings, being embodied and living in the material world, find it arduous to relate to an abstract, attribute-less concept of divinity. Our senses and emotions naturally seek a form to which we can relate, communicate, and express our devotion.

In other words, it is very difficult to perceive the unmanifest using the senses which are themselves manifested.

Worship of the Personal Form: A Path of Bhakti

For most devotees, Shri Krishna emphasizes that the worship of a personal form, through Bhakti (devotion), is the simpler and more effective path. In Bhakti, the devotee develops a loving relationship with God, offering everything—heart, mind, and actions—to the Lord. This relationship can take various forms, such as seeing God as a friend, parent, child, or lover, each path encouraging a deeper emotional and spiritual connection.

In Chapter 12, verse 6 and 7, Shri Krishna promises that those who worship Him with love and devotion will be personally protected and cared for:

But those who dedicate all their actions to Me, and meditate on me with an undeviating mind, with exclusive devotion, O Partha, I swiftly deliver them from the ocean of birth and death, for their consciousness is merged with Me.

Shri Krishna assures Arjuna that He personally rescues His devotees from the cycle of birth and death, signifying that bhakti is not only a path of spiritual joy but also a path of liberation (moksha).

The Threefold Aspects of God: Brahman, Paramātmā, and Bhagavān

In earlier chapters (especially Chapter 8), Shri Krishna explained the threefold aspects of divinity:

1. Brahman – The formless, all-pervading reality that transcends all material existence. This is akin to the sunlight analogy, representing the energy of God that pervades everything.
2. Paramātmā – The localized aspect of God residing in the heart of every being. This aspect is often referred to as the ‘Supersoul,’ which guides and oversees all individual souls.
3. Bhagavān – The personal form of God, complete with divine attributes, qualities, and the ability to engage in loving relationships with devotees. Bhagavān is the highest realization of God, embodying both the impersonal and personal aspects.

In Bhagavata Purana (Canto 1, Chapter 2, Verse 11), the threefold realization of the Absolute Truth is beautifully summarized:

वदन्ति तत् तत्व-विदः तत्वं यद् ज्ञानम् अद्वयम्।
ब्रह्मेति परमात्मेति भगवान् इति शब्द्यते ॥

vadanti tat tattva-vidaḥ tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate

Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramātmā, or Bhagavān.

The analogy of the sun is often used in Vedantic texts to illustrate these three aspects:

• The sunshine represents Brahman, the all-pervading energy.
• The sun’s surface represents Paramātmā, the individual presence of divinity in the heart of all beings.
• The complete sun as a star represents Bhagavān, the full, personal manifestation of divinity, who can enter into personal relationships with His devotees.

This analogy can be expanded further through references to the Śvetāśvatara Upaniṣad (3.2), which also speaks of the interplay between the impersonal Brahman and the personal God:

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत |

Sarvam khalvidam brahma tajjalāniti śānta upāsīta

All this, verily, is Brahman. From Him it is born, in Him it lives, and into Him it returns.

In this Upanishadic verse, Brahman is described as the source, sustainer, and ultimate dissolver of all existence. Yet, this very Brahman can manifest in a personal form to guide and engage with souls on the path of devotion.

The Superior Path: Bhakti or Jnana?

Arjuna’s question hints at a broader philosophical debate between the path of Jnana Yoga (the path of knowledge, which leads to the formless realization of Brahman) and Bhakti Yoga (the path of devotion, which leads to the realization of Bhagavān). Krishna resolves this debate by explaining that while both paths can lead to God-realization, Bhakti is simpler and more suited to the nature of human beings. It doesn’t require the complex intellectual discipline and detachment that Jnana Yoga demands, which can be extremely difficult for most individuals.

Thus, the worship of the personal form (Bhagavān) through Bhakti Yoga is superior to the impersonal realization (Brahman). It is a fuller, more complete realization of the Absolute Truth, because it includes both the impersonal and the personal aspects of divinity.

Ultimately, Shri Krishna teaches that all paths lead to the same divine truth, but He emphasizes the ease and beauty of the path of Bhakti. Through loving devotion, the mind can more easily transcend the material world and unite with the Supreme Lord. For the embodied soul, worshiping the personal form of God, developing a relationship of love and surrender, and offering one’s actions selflessly to the Lord is the most natural and joyous way to attain spiritual liberation.

Shri Krishna’s teachings guide us to see that whether one chooses the impersonal path of formless worship or the personal path of devotion, the ultimate goal is the same, that of union with the Divine. However, for most, the path of Bhakti, with its emphasis on personal connection, love, and surrender, is the most effective and fulfilling path.

Swami Mukundananda’s explanation

Swami Mukundananda provides a beautiful explanation of how the worshiping of a personal form is easier and more helpful.

He uses the example of a baby monkey and a baby kitten. The baby monkey is responsible for holding onto her mother’s stomach; it is not helped by its mother.  When the mother monkey jumps from one branch to another, the onus of clinging tightly onto the mother is upon the baby, and if it is unable to do so, it falls.  

In contrast, a baby kitten is very small and delicate, and the mother takes the responsibility of transporting her from one place to another, by holding the kitten from behind the neck and lifting it up.  

The devotees of the formless aspect of God can be compared to the baby monkey and the devotees of the personal form can be compared to the baby kitten.  Those who worship the formless Brahman have the onus of progressing on the path by themselves, because Brahman does not bestow grace upon them.  

Brahman is not only formless, but also without any attributes.  That Brahman has been described as nirguṇa (without qualities), nirviśheṣh (without attributes), and nirākār (without form).  From this, it follows that Brahman does not manifest the quality of grace.  The jñānīs who worship God as nirguṇa, nirviśheṣh, and nirākār, have to rely entirely upon self-effort for progress. 

On the other hand, the personal form of God is an ocean of compassion and mercy.  Hence, devotees of the personal form receive the help of divine support in their sādhanā.

Shri Krishna’s assurance

Lord Krishna Himself assures us that those who dedicate all their actions to Him, making Him the Supreme goal of their life, will be personally liberated by Him. He says, “ye tu” — meaning “those who”, “sarvāṇi karmāṇi mayi sannyasya,” which means “who renounce all their actions unto Me.” This renunciation is not physical abandonment but offering the results and fruits of all actions to the Lord, seeing Him as the ultimate beneficiary.

Such individuals maintain one-pointed devotion, which is expressed through the term “ananyenaiva yogena” — meaning “with undivided or exclusive devotion.” Here, Shri Krishna is referring to ananya-yoga, the path where the devotee does not look to anything else for support, keeping the mind solely fixed on the Lord. This is a level of unwavering dedication that involves worship through meditation: mām dhyāyanta upāsate , “worship Me by meditating on Me.”

For these devotees, Krishna takes on a personal responsibility. He uses the phrase teṣām aham samuddhartā bhavāmi — “for such persons, I become the one who lifts them up.” What does He lift them up from? He explains: mṛtyu-saṁsāra-sāgarāt, “from the ocean of worldliness, consisting of birth, death and disease.” Here, Shri Krishna compares the endless cycle of samsāra, the repetitive cycle of birth and death, to an ocean.

Just as someone drowning in an ocean needs a savior to pull them to safety, Shri Krishna becomes the one who rescues His devotees from the suffering and uncertainty of material existence.

Shri Krishna also assures that this help comes swiftly: na cirāt, “not too late, but soon.” The term na cira means “not delayed,” implying that His rescue comes quickly for those who truly surrender to Him. He then lovingly addresses Arjuna as pārtha, signifying his relationship to Arjuna not just as a teacher, but also as a caring and guiding friend.

He also explains that this liberation is reserved for those whose minds are absorbed in Him: mayyāveśita-cetasām, “those whose minds are fully set on Me.” Shri Krishna promises that He takes full responsibility for those who fix their mind and heart entirely upon Him.

Shri Krishna is explaining that the path of bhakti (devotion) is not only powerful but also accessible. Unlike other spiritual paths that might require intense intellectual effort or rigorous physical discipline, bhakti is available to everyone. Anyone who sincerely dedicates their actions, thoughts, and life to God can receive His grace. Shri Krishna is a personal God. We can communicate with Him, and He responds in ways that are real and tangible for the devotee.

The Process of Devotion: Engaging All Senses in God’s Service

Bhakti Yoga teaches that the entire being—mind, body, and senses—must be aligned in the service of God. Shri Krishna explains this through various verses in the Bhagavad Gita, where He encourages the devotee to direct every action towards Him. In this chapter, Verses 6-7, Krishna declares that He becomes the personal deliverer of those who engage in devotional service with exclusive focus on Him:

Those who worship Me, giving up all their actions unto Me, are solely devoted to Me, and meditate on Me with undistracted minds. I personally rescue such devotees swiftly from the ocean of birth and death.

This teaching of Krishna emphasizes that devotion should not be limited to ritualistic acts, but should permeate every moment of the devotee’s life. Bhakti is the means by which every aspect of the devotee’s being becomes an instrument of divine worship. As explained:

• Tongue: The tongue is engaged in chanting the divine names of God, as the power of sound can elevate the mind. Krishna says in Chapter 10, Verse 25 of the Bhagavad Gita:
  
  यज्ञानां जपयज्ञोऽस्मि
  
  yajñānāṁ japa-yajño’smi
  
  Among sacrifices, I am the chanting of the Holy Names.
  
  This confirms that the simple act of chanting the Lord’s name (Japa) is as potent as the most elaborate of sacrificial rites.
• Ears: The ears are dedicated to listening to the glories and pastimes of God. This form of devotion is called śravaṇa. The Bhagavata Purana teaches that hearing about the Lord is the first and most powerful step in bhakti. Śrīmad Bhāgavatam (7.5.23) states:
  श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ।
  अर्चनं वन्दनं दास्यं साख्यमात्मनिवेदनम् ॥
  
  śravaṇaṁ kīrtanaṁ viṣhṇoḥ smaraṇaṁ pāda-sevanam
  arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
  
  Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Vishnu, remembering them, serving the Lord’s lotus feet, offering prayers, worshiping Him, serving Him as a servant, considering Him as one’s best friend, and surrendering everything unto Him—these are the nine processes of Bhakti Yoga.
• Eyes: The eyes are used to behold the form of the Divine. Gazing upon the beautiful form of the Lord (darshan) fills the mind with peace and joy. Visualizing and seeing the divine form elevates the heart and mind, and leads to deep meditative focus.
• Body: The body is engaged in seva, or service to the Lord and His devotees. The Bhagavad Gita emphasizes that every action, when offered in devotion, becomes an act of worship. In Chapter 9, Verse 27, Krishna advises:
  
  यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
  यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्॥
  
  yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
  yat tapasyasi kaunteya tat kuruṣhva mad-arpaṇam
  
  Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that as an offering to Me.
• Mind: The mind is engaged in constantly contemplating the Lord’s divine pastimes (leelas) and attributes. This is smaraṇa or remembrance, where the mind, instead of wandering to worldly thoughts, remains absorbed in the divine.
• Intellect: The intellect is devoted to contemplating and studying the Lord’s glories and teachings. This is what Krishna refers to in Verse 8 of this chapter:
  
  मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।
  निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः॥
  
  mayy eva mana ādhatsva mayi buddhiṁ niveśhaya
  nivasiṣhyasi mayy eva ata ūrdhvaṁ na sanśhayaḥ
  
  Fix your mind on Me alone, and surrender your intellect to Me. Thereupon, you will live in Me without doubt.

By engaging all these faculties in devotion, the devotee unites their consciousness with God. The focus is no longer on the self but on the divine, and through such constant remembrance and surrender, the individual begins to transcend the material world and experiences deeper connection with the eternal.

For such devotees, Shri Krishna assures that He personally delivers them from the cycle of birth and death. This is one of the most reassuring promises Krishna gives. The Lord takes full responsibility for the salvation of His devotees. Once the devotee has surrendered their mind, body, and soul to Krishna, He promises to relieve them from all karmic bonds. The cycles of birth, death, and rebirth—samsara—are transcended, and the devotee attains moksha, liberation from material existence.

The Role of Intellect in Devotion and Surrender

A crucial insight Krishna offers to Arjuna is that the human intellect, no matter how refined, has its limitations. As Albert Einstein famously remarked, “We cannot solve a problem using the same level of thinking that created the problem.” Similarly, the mind and intellect, which are often conditioned by material limitations, cannot be fully relied upon to attain the realization of the Divine.

Shri Krishna acknowledges the difficulty that the mind and intellect face in maintaining constant focus. However, He encourages the devotee to rely on regular practice (abhyasa) and gradually cultivate the capacity to surrender both mind and intellect to Him.

In this Bhakti Yoga, Shri Krishna becomes both the object of devotion and the guide on the spiritual path. For those who sincerely offer themselves to Him, Krishna is the ultimate refuge and liberator. Through devotion, surrender, and constant remembrance, the devotee transcends the limitations of the material world and merges with the divine consciousness, thus fulfilling the ultimate goal of human life: spiritual liberation and eternal union with the Lord.

The Power of the Mind: Friend or Foe

In Chapter 6, Verse 6 of the Bhagavad Gita, Lord Krishna presents a profound teaching about the mind’s dual role:

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: |
अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत् || 6||

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat

For one who has controlled their mind, their mind is their best friend. But for one who has not done so, their mind will be their greatest enemy.

This verse highlights the pivotal role of the mind in both spiritual bondage and liberation. When the mind is controlled and disciplined, it becomes our greatest ally, helping us progress on the spiritual path. However, when left unchecked, the mind can become our worst enemy, trapping us in the material world.

The Bhagavad Gita and other scriptures emphasize that the mind plays a central role in determining our spiritual state. As expressed in the Brahma Bindu Upanishad:

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।
बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥2॥

mana eva manuṣhyāṇāṁ kāraṇaṁ bandha-mokṣhayoḥ
bandhāya viṣhayāsaktaṁ muktyai nirviṣhayaṁ smṛitam

The mind alone is the cause of both bondage and liberation. When attached to sense objects, it leads to bondage; when detached from them, it leads to liberation.

This teaching reinforces the idea that the mind, when focused on worldly pleasures, binds us to the material world. Conversely, when the mind is trained to detach from sense objects and focus on the Divine, it becomes a tool for liberation.

The Challenge of Controlling the Mind

In Chapter 6, Arjuna acknowledges the difficulty of controlling the mind, comparing it to trying to control the wind where he says:

The mind is very restless, turbulent, strong, and obstinate, O Krishna, and I think it is more difficult to control than the wind.

Arjuna’s statement reflects the common struggle faced by spiritual seekers. The restless nature of the mind makes it challenging to achieve inner peace and focus.

Despite the difficulty of controlling the mind, Krishna offers a solution in the form of Bhakti Yoga (the path of devotion). He advises Arjuna to focus the mind on His divine form and engage the senses in His service. This redirection of the mind’s tendencies is a key to spiritual success. 

Krishna recommends that if one cannot immediately fix their mind on Him, regular practice and devotion—Abhyasa Yoga—will help gradually align the mind with God-consciousness.

Back in the 2nd chapter, Shri Krishna has taught the importance of mind management:

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati

But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.

This process of controlling the mind and senses is central to achieving God-consciousness and liberation from material attachments.

Shri Krishna reiterates that the mind is both the cause of bondage and the instrument of liberation. If left uncontrolled, the mind pulls us into the cycle of worldly attachments and desires. However, through Bhakti Yoga, by focusing the mind on Krishna and engaging the senses in His service, the mind becomes purified and aligned with God-consciousness. With Krishna’s guidance and grace, controlling the mind becomes not just possible, but the pathway to ultimate liberation from samsāra.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)