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Bhagavad Gita Chapter 14 Verse 26

भगवद् गीता अध्याय 14 श्लोक 26

मां च योऽव्यभिचारेण भक्ितयोगेन सेवते।
स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते।।14.26।।

English Translation - Swami Gambirananda

14.26 And he who serves Me through the unswerving Yoga of Devotion, he, having gone beyond these alities, alifies for becoming Brahman.

English Translation - Swami Sivananda

14.26 And he who serves Me with unswerving devotion, he, crossing beyond the alities, is fit for becoming Brahman.

English Translation - Dr. S. Sankaranarayan

14.26. Whosoever serves Me alone with an unfailing devotion-Yoga, he, transcending these Strands, turns to be the Brahman.

English Commentary - Swami Sivananda

14.26 माम् Me? च and? यः who? अव्यभिचारेण unswerving? भक्तियोगेन with devotion? सेवते serves? सः he? गुणान् Gunas? समतीत्य crossing beyond? एतान् these? ब्रह्मभूयाय for becoming Brahman? कल्पते is fit.Commentary A Sannyasi or even a Karma Yogi who serves Him (the Isvara? Narayana Who abides in the hearts of all beings) with unswerving devotion? is endowed with the knowledge of the Self. He then goes beyond the three alities and becomes fit to become Brahman? for attaining liberation or release from birth and death.He attains to the knowledge of the Self through the grace and mercy of the Lord. To these everharmonious devotees worshipping Me in love? I give the Yoga of discrimination by which they come unto Me. Out of pure compassion for them? dwelling within their Self? I destroy the ignorancorn darkness by the shining lamp of wisdom. (Chapter X. 10 and 11)Avyabhicharini Bhakti The devotee constantly meditates on the Lord. He has exclusive devotion to the Lord alone. He has no other thought save that of his Lord. His mind is filled with the thoughts of the Lord. His thoughts flow towards the Lord like the continuous flow of oil from one vessel to another. There is Sajatiya Vritti Pravaha? i.e.? unbroken flow of the one thought of God. There is total abandonment of thoughts of sensual objects. Constant thinking of God is the sure means for crossing beyond the three alities of Nature.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

14.26 And he-be he a monk or a man of action (rites and duties)-, yah, who; sevate, serves; mam, Me, God, Narayana residing in the hearts of all beings; avyabhicarena, through the unswerving-that which never wavers-; bhakti-yogena, Yoga of Devotion-devotion [Bhakti (devotion), supreme Love, through which one becomes united (with God) is yoga.] itself being the Yoga-; sah, he; samatitya, having transcended; etan, these; gunan, alities as described; kalpate, alifies, i.e. becomes fit; brahma-bhuyaya,-bhuyah is the same as bhavanam-, for becoming Brahman, for Liberation. How this is so is being stated:

English Translation of Commentary - Dr. S. Sankaranarayan

14.26 Mam ca etc. By this [verse the Lord] teaches the basic means. Here the word ca has been used in the sense of affirmation in exclusion of all other things. [So the meaning is] : He, who serves Me exclusively. Hence, craving for fruits etc. [of action], whosoever takes hold of that fruit as his principal aim, but Me (the Supreme) as a subsidiary one-he is excluded by this interpretation. Because the devotion of this person is not unfailing. For, he has consideration for fruit [alone]. On the other hand, he who does not entertain any desire for any fruit; who, even when estioned [by somody as] Why do you under-take this desagreeable (foolish) act ? would give reply by silence alone, shedding tears that roll on his both the eyes wide open, and having shake in body and bodily hair thrilled-[all] due to his internal organ, agitated on account of being struck by the incessant devotion towards the Bhagavat-it should be born in mind that this person alone, not anybody else, in purified by the unfailing devotion which is (nothing but) the foremost Energy (Grace) of the Bhagavat, the Supreme Lord.

English Translation of Ramanuja's Sanskrit Commentary

14.26 The state of transcendence of Gunas is not attained merely by reflecting on the difference between the Prakrti and the self as declared in the text such as, When the seer beholds no agent of action other than the Gunas, then he transcends the Gunas, for it is liable then to be sublated by contrary subtle impressions (Vasanas) which have continued from beginningless time. He who, with unswerving Bhakti Yoga, namely, one-pointed Bhakti Yoga, serves Me of true-resolve, supremely compassionate and the ocean of parental affection for supplicants - such a man crosses over the Gunas of Sattva etc., which are otherwise invincible. He becomes worthy for brahmabhuya, the state of brahman i.e., he becomes alified for the state of brahman. The meaning is that he attains the self as It really is, immortal and immutable.

Commentary - Chakravarthi Ji

In this verse, the Lord answers the third question about the method of surpassing the gunas. Ca in this verse means eva: “only”. He who serves only me (mama ca) in my form as Syamasundara, the Supreme Lord, by bhakti yoga, he alone is qualified for becoming brahman, or realizing brahman (brahma bhuyaya kalpate). This statement is supported by the use of the adjective ekaya in the statement bhaktyaham ekaya grahyah: I can be attained by bhakti alone. And in the statement mam eva ye prapadyante mayam etam taranti te, from use of the word eva (only), it is confirmed that without bhakti (to the Lord only), realization of brahman cannot be attained. It cannot be attained by any other method. What type of bhakti yoga is this? It should be without deviation (avyabhicarena). That means it is without mixture of karma, jnana or other elements, because there are statements rejecting niskama karma, and statements rejecting even jnana by the jnani in his final stage, jnanam ca mayi sannyaset: One should renounce jnana to me. But there are no statements about the rejection of bhakti yoga anywhere. Thus, by bhakti yoga, after giving up even jnana yoga, just as he has given up karma yoga, even the jnani surpasses the gunas. There is no other means. However, the ananya bhakta is already beyond the gunas, as understood from the statement in the eleventh canto nirguno mad apasrayah: one who surrenders to me is beyond the gunas. SB 11.25.26 Here is the principle. sattvikah karako ‘sangi ragandho rajasah smrtah tamasah smrti-vibhrasto nirguno mad-apasrayah A worker free of attachment is in the mode of goodness; a worker blinded by person al desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature. SB 11.25.26 It is understood that those who are free from attachment are practicing either karma yoga or jnana yoga on the level of sattva. And the person, who is beyond the gunas, having taken shelter of the Lord, is practicing sadhana bhakti. The jnani, having reached the perfection of jnana, by then giving up the level of sattva, becomes transcendental to the gunas. But the devotee, even at the beginning stage as a sadhaka, is beyond the gunas. This is the meaning of the verse. Sridhara Svami also says that ca gives the meaning of limitation, “only”. Madhusudana Sarasvati says the meaning is “He who serves only me, the Lord, Narayana, by undeviating bhakti yoga as described in the twelfth chapter, qualifies for liberation.”

Rudra Vaishnava Sampradaya - Commentary

In this verse Lord Krishna is specifically answering how such a jiva or embodied being transcends the three gunas or modes of material nature. One who is exclusively devoted to the Supreme Lord alone without cessation by bhakti yoga or the attaining the communion of the individual atma or immortal soul with the Supreme Lord through exclusive loving devotion is able to completely transcend all influences of the three gunas and achieving the state of the brahman or the spiritual substratum pervading all existence becomes worthy of moksa or liberation from material existence and ultimately attains the Supreme Lord Krishna. The word avyabhicarena meaning without fail emphasizes these assertions.

Brahma Vaishnava Sampradaya - Commentary

Even when attaining the state of the brahman or the spiritual substratum pervading all existence from where prakriti or the material substratum pervading physical existence arises and subsequently manifests the three gunas or modes of material nature. Still no jiva or embodied being is as dear to the Supreme Lord as Sri Laksmi the goddess of fortune. This is stated in the Padma Purana. The word bhuyaya means elevated, the state of perfection denoting similarity in qualities to the Supreme Lord. The Pravritti text states that whoever is able to surmount the myriad of eternal obstacles created by Sri Laksmi is verily duly worthy and wise and is known as one who has transcended the gunas. Even more than surmounting the gunas; one who attains the association of the Supreme Lord Krishna in the eternal spiritual realms is known to even surpass transcendence. Like the one who crosses the minister has access to the emperor direct. The compound word brahmi bhuyaya denotes a state of consciousness similar in devotion to Sri Laksmis devotion to the Supreme Lord. In this verse Sri Laksmi is referred to as the brahman and prakriti. Thus she is being eulogised in three forms including her original form. By her grace a devotee of the Supreme Lord attains the Supreme Lord.

Shri Vaishnava Sampradaya - Commentary

So from this verse it can be understood that not by only comprehending the relationship between matter and spirit, the physical body and the soul in meditation does one achieve the desired goal. For can one surmount the three gunas by mere reflection and contemplation which is always liable to be violated by the obstacles of old habits inimical to them by the mind which has been contracted out in service to them for countless lifetimes. Mam=unto Me the infallibly willed, the infinitely loving, the ocean of mercy to His devotees. Avyabhicharena means without adulteration, interruption or error in exclusive devotion Bhakti yoga means communion with the Supreme Lord through intense loving emotions Only the devotee of bhakti yoga will be able to surmount the gunas and attain Lord Krishna Brahma bhuyaya = Brahma bhavaya or eligibility and qualification for realisingthe brahman The brahman is the spiritual substratum pervading all existence. Although it is eternal and imperishable it is only the impersonal aspect of the Supreme Lord Krishna manifesting from the effulgence emanating from His inconceivable spiritual form. It also contains elements of the nature of the atma or the localised immortal soul as well as paramatma the omnipresent Supreme Soul within the etheric heart of all sentient beings in all dimensions and manifestations of creation in existence.

Kumara Vaishnava Sampradaya - Commentary

So from this verse it can be understood that not by only comprehending the relationship between matter and spirit, the physical body and the soul in meditation does one achieve the desired goal. For can one surmount the three gunas by mere reflection and contemplation which is always liable to be violated by the obstacles of old habits inimical to them by the mind which has been contracted out in service to them for countless lifetimes. Mam=unto Me the infallibly willed, the infinitely loving, the ocean of mercy to His devotees. Avyabhicharena means without adulteration, interruption or error in exclusive devotion Bhakti yoga means communion with the Supreme Lord through intense loving emotions Only the devotee of bhakti yoga will be able to surmount the gunas and attain Lord Krishna Brahma bhuyaya = Brahma bhavaya or eligibility and qualification for realisingthe brahman The brahman is the spiritual substratum pervading all existence. Although it is eternal and imperishable it is only the impersonal aspect of the Supreme Lord Krishna manifesting from the effulgence emanating from His inconceivable spiritual form. It also contains elements of the nature of the atma or the localised immortal soul as well as paramatma the omnipresent Supreme Soul within the etheric heart of all sentient beings in all dimensions and manifestations of creation in existence.

Transliteration Bhagavad Gita 14.26

Maam cha yo’vyabhichaarena bhaktiyogena sevate; Sa gunaan samateetyaitaan brahmabhooyaaya kalpate.

Word Meanings Bhagavad Gita 14.26

mām—me; cha—only; yaḥ—who; avyabhichāreṇa—unalloyed; bhakti-yogena—through devotion; sevate—serve; saḥ—they; guṇān—the three modes of material nature; samatītya—rise above; etān—these; brahma-bhūyāya—level of Brahman; kalpate—comes to