एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते।
येचाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः।।12.1।।
।।12.1।। अर्जुन ने कहा -- जो भक्त? सतत युक्त होकर इस (पूर्वोक्त) प्रकार से आपकी उपासना करते हैं और जो भक्त अक्षर? और अव्यक्त की उपासना करते हैं? उन दोनों में कौन उत्तम योगवित् है।।
Hari OM! This chapter confirms that propitiation to the Supreme Lord Krishna is superior to the unmanifest, impersonal and imperishable brahman or the spiritual substratum pervading all existence. Here Lord Krishna outlines the procedure of performing it. The procedure itself becomes the means for moksa or liberation from material existence. All who propitiate the brahman will also achieve moksa after having all their desires fulfilled. In the Agni section of the Sama Veda it states: Propitiating that which is superior to the eternal and beginningless brahman one achieves moksa from samsara or the endless cycle of birth and death. The words aksaram avyaktam refer to the indestructible, unmanifest supreme absolute or brahman whose steadfast worship eventually releases one from all constraints. So great is the result of propitiation in reference to this as revealed in the Vedas. Those who worship the goddess Sri Laksmi with four arms and hands, ever young, ever content, resplendent as the eternal consort of the Supreme Lord in the spiritual worlds being His sakti or spiritual feminine potency in the material worlds, endowed with the wealth of wisdom; such a being is blessed by the two-fold form of the Supreme Lord which manifest themselves both externally as an experience and internally within ones heart. This has been documented in other Vedic scriptures as well in the Puranas. Having started with the declaration in Rig Veda X.CXXV that: Sri Laksmi wanders wherever the different vibhuti or divine, transcendental opulence of the Supreme Lord appear such as the Rudras, the Vasus, the Adityas, the Visva-devas etc. She is the gatherer of treasures and the empress of Lord Krishnas direct expansion Narayana the Lord of all Vaikuntha, the eternal spiritual worlds and being the personal sakti of the Supreme Lord she also expands herself as the consort of each and every incarnation and expansion of Lord Krishna and thus also merits worship. Thus the demigods and elevated beings have established her worship in many places and homes to abide in, on the left side of the Supreme Lord. Through her alone all eat the food that feeds them as well as sees, breathes and hears the sound of the word outspoken, although they know it not and are unaware. Hear now one and all the truth as she declared it: The one who she benedicts excels above others and is most powerful becoming a sage, yogi or brahmana. It is by her energy that the bow of Rudra is bent and his arrows are propelled to strike and slay those who disrespect, despise and offend the devotees of the Supreme Lord. On the worlds summits she designates the powerful. Her home is in the waters of the casual ocean far, far beyond the material worlds and far beyond even the heavenly planets. Sri Laksmi the universal mother is majestic in her grandeur. One who pleases her is blest to become a Brahmin, opulent and wise. Because the Vedic scriptures state like this there may be some doubt as to whether Sri Laksmi has the capacity to grant moksa or liberation by the power of the Supreme Lord. To discern this subtle truth and for the sake of knowledge Arjuna uses the word evam meaning in which way. Arjuna is requesting reassurance since experiencing the reality of Lord Krishnas visvarupa or divine universal form, he was puzzled and unsure if avaktya or the unmanifest being the brahman or spiritual substratum pervading all existence should be meditated on or should he meditate on prakriti the material substratum underlying physical existence which is the source of the three gunas or modes of material nature being tama or ignorance, raja guna or mode of passion and sattva guna or mode of goodness The word aksaram means eternal, absolute and Sri Laksmi is also eternal and absolute and prakriti arises completely out of her but the Supreme Lord is superior to all that. Then he is wondering should he not worship the atma or eternal soul within or should he just directly worship the Supreme Lord Krishna with loving devotion? The indestructible brahman is a direct reflection of the Supreme Lord and none other then He. Always being blissful He appears as Vasudeva and is all pervading. He is also paramatma the Supreme Soul within the etheric heart of all sentient beings. This has been given in chapter two. His form and qualities have been given in chapter three and meditation has subsequently been advised as the consequent activity. Knowledge of the prodigious manifold forms of the Supreme Lord, His manifold expansions, His manifold incarnations, His visvarupa or divine universal form and the unlimited lilas or pastimes of them all begins the revelation that Lord Krishna is the immortal, eternal Lord of all lords, from whom everything emanates in existence and to whom all paths return back to Him. In the Sama Veda, Saukarayana section we find that Rudra the mind born son of Brahma approaches him and asks to know who is verily the ultimate goal of all existence, the eternally established, creator of all beings who bestows moksa or liberation upon the aspirants, the righteous and the noble. How does one meditate upon such a Supreme Being and how can one meditate upon a Supreme Being who is completely spiritual without any material qualities or attributes? Brahma replied it is verily the Supreme Lord Krishna who is the ultimate goal as well as the object of meditation by the aspirants and the granter of moksa. Of unlimited avatars or incarnations, expansions and manifestations, appearing in many colours surrounded by a golden hue. He verily is shining like the sun and should be meditated upon within the heart as a personality resembling a human the colour of a radiant dark blue sapphire with gentle smile and hands giving blessing surrounded by a golden hue. He is camouflaged by the brahman the spiritual substratum pervading all existence and which emanates an impenetrable dazzling light throughout all creation which effectively covers His all pervading form. It is for this reason that He is also propitiates as avyaktam or immutable and aksaram or unmanifest because He cannot be perceived by material vision. Now begins the summation. Hari OM! Here is explained the means of achieving spiritual practice. The immutable, unmanifest known as the brahman although without form by the will of the Supreme Lord arises from His sakti or spiritual, feminine potency known as Sri or Laksmi. For her propitiation an aspirant must leave home and for being initiated in tattva or knowledge about her one must approach and accept a spiritual master in her line. Whomsoever learns to propitiate her attains moksa. Thus the objective of both the aspirant and the guru are fulfilled. Those who propitiate Sri Laksmi, the consort of the Supreme Lord is His sakti which controls the material existence and is also known as Ambika, Agrya, Aupala, Hri and Sivdya are granted moksa, If Sri Laksm is pleased then the Supreme Lord becomes pleased also and if she is not pleased then the Supreme Lord remains unpleased as well. The Brahmanda Prurana states: Sri Laksmi is known as avyaktam or unmanifest because prakriti or the material substratum underlying physical existence arises from her. She is also known as aksaram or immutable, the Supreme consciousness, the primal source, the refuge for all and the abiding one; but the Supreme Lord who empowers her is verily superior to her. So such propitiation to the avaktam is synonymous with propitiation to Sri Laksmi and the Supreme Lord. This has been asked by Arjuna for clarification of which path is more meritorious for attaining moksa. That which is abiding within is known as the immutable and never changing. This is clearly determined by such statements in the Vedic scriptures such as: That which who abides within, eternally, unlimited, all pervading, etc. These things clearly refer to the unmanifest consciousness. Otherwise such distinct queries such as who is to be propitiated and the method of propitiating Him and between the two which is superior would not have been asked. Those who consider propitiation to the abstract, indistinct, impersonal and imperishable brahman to be superior to direct loving devotion unto the Supreme Lord are verily deluded and far away from the actual tattva or conclusive truth.