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Bhagavad Gita Chapter 9 Verse 26

भगवद् गीता अध्याय 9 श्लोक 26

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।।9.26।।

English Translation - Swami Gambirananda

9.26 Whoever offers Me with devotion-a leaf, a flower, a fruit, or water, I accept that (gift) of the pure-hearted man which has been devotionally presented.

English Translation - Swami Sivananda

9.26 Whoever offers Me with devotion a leaf, a flower, a fruit or a little water that, so offered devotedly by the pure-minded, I accept.

English Translation - Dr. S. Sankaranarayan

9.26. Whosoever with devotion offers Me a leaf, a flower, a fruit, or [a little] water, I taste that offered with devotion by one with well-controlled self (mind).

English Commentary - Swami Sivananda

9.26 पत्रम् a leaf? पुष्पम् a flower? फलम् a fruit? तोयम् water? यः who? मे to Me? भक्त्या with devotion? प्रयच्छति,offers? तत् that? अहम् I? भक्त्युपहृतम् offered with devotion? अश्नामि eat (accept)? प्रयतात्मनः of the pureminded.Commentary A gift? however small? is accepted by the Lord? when it is offered with profound faith. The Lord is ite satisfied even with a leaf? a flower? a fruit or water? when it is offered with singleminded devotion and pure heart. Was He not satisfied with the little parched rice from the bundle of Sudama and the small berries offered by Sabari You need not build a golden temple for Him. Build a golden temple in your heart. Enthrone Him there. He wants only your devoted heart. But it is difficult to please Indra. You wll have to offer valuable (material) objects to him.A leaf? a flower of a fruit are merely symbols. The true means of attaining the Lord is pure unflinching devotion. All the objects of the state belong to the king. If the servants of the state offer with devotion some objects to the king he is highly satisfied. Even so all the objects of the whole world belong to Him. Yet? He is highly pleased if you offer even a little thing with devotion.Asnami? literally means eat. The indicative meaning or Lakshana Vritti is accept.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

9.26 Yah, whoever; prayaccati, offers; me, Me; bhaktya, with devotion; patram, a leaf; puspam, a flower phalam, a fruit; or toyam, water; asnami, I accept; tat, that (gift)-leaf etc.; prayata-atmanah, of the pure-hearted man; which has been bhakti-upahrtam devotionally presented. Since this is so, therefore-

English Translation of Commentary - Dr. S. Sankaranarayan

9.23-26 Ye pi etc. upto prayatatmanah. Even those who worship [gods] with other names, they too [in fact] worship Me alone, becaue there is nothing (no god) to be worshipped apart from the Brahman. But the difference is that [they do so] by non-injunction. Non-injunction : different injunctions. [This amounts to saying that] having the innate nature of the Absolute Brahman-Existence, I am indeed worshipped by manifold injunctions (i.e., sacrifices enjoined by injunctions). But non-injunction should not be explained as by defective injunction as it has been done by others (other commentators), who acire dirts of great sins by insulting other systems of philosophy. If their view is correct then the declarations that are actually found viz., They offer sacrifice to Me alone, and I am alone the enjoyer of all sacrifices - all would be inconsistent. Enough of talk with the sinful ones. Our preceptors, however, explain [yepyanya-etc.] as follows : Those who, following the principle of the doctrine of duality consider certain deity as different from their own Self and as devoid of the innate nature of the Brahman, and offer sacrifice to that deity only-but it is only to Me, their own Self that even those men offer their sacrifices, however by non-injunction i.e. by faulty injunction of the nature of duality-view. That is why [the Lord] says (in verse 25) They do not recognise Me, their own Self, correctly as that deity itself, i.e., as the enjoyer [of the oblation of the sacrifice]. Hence they move away from My nature . Why ? By being votaries of gods, they attain the gods etc. (verse 26). It amounts to say that this [fact of attaining these gods] is itself nothing but moving away [from Me, the Self]. On the other hand, those who realise My nature (i.e. Me) as being not different [from their Self], they offer sacrifices to Me alone, even though those sacrifices etc. are for the gods, goblins and manes. [The Lord] is going to conclude [the present topic] as : (Thus) offering sacrifice to Me they attain Me alone. (IX-29,35). But that alone is called a deity which is aimed at [according to injunction], for offering things (i.e. oblation). Hence, how can a sacrifice be offered to ones own Self, a category that cannot be aimed at ? For example, there is the injunction: The oblation [of rice] of the rite prayana, crooked in the milk, is intended for the deity Aditi; and hence this Aditi becomes the object intended [in the sacrifice], because that particular deity is an adjunct of an injunction, and because it is included in the injunction as one to be aimed at. But [in the present case], there is no injunction that concerns the Self. Having [these objections] in mind [the Lord] says : [They offer sacrifice] to Me following non-injunction. The idea is this : An injunction is reired only in the case of a deity that is different from ones own Self. For, the injunction is one of the nature of imparting the knowledge only of that particular thing which is not known [otherwise]. But, ones own Self, the Absolute Lord, is known, not following any injunction. For, the knowledge of the Self is not brought by injunction. Certainly no action is undertaken not aiming the Self. Therefore in all cases [of offerings], intended for the deities like Indra etc., this Self of ones own is certainly intended , as the Self is, by nature, the illuminator of the entire Universe; as It is like a thread in a garland; and as It is illumining [on Its own accord], asserting Its superiority [over all others] and only serving as a background (bhittih, a screen, or a wall) of the manifestations of the deity so intended by him [in the sacrifice]. Thus it is established by logic that even the votaries of gods offer sacrifices to Me (the Absolute) alone, becuase I depends on no injunction. As far as these sacrificers are concerned, the principal effect of the sacrifice viz., attaining Me, is not intended by them as their own. On the other hand, they are very much satisfied with attaining the status of Indra etc., just as a priest is satisfied with limited fees. To indicate this, the parasmaipada form (yajanti) [is used]. For, it has been stated by myself (Ag.) [else-where] as : One, who knows the Vedas and does not know [to intend for] the status of (or the word) Sambhu (the Absolute), would feel afflicted in despair. [For], aspiring for the heaven, and [hence] rejecting the status of [the actual] performer of of sacrifice (yajamana), [but at the same time] performing sacrifice for others (yajan), he has become a [mere] priest in the sacrifice. Indeed, the divergently flowing floods of taste for action, without exception, - even though they flow from the Absolute consciousness - do not bestow [on the performer] the mighty ocean of Bliss of ones own Self if they do not gain a complete stability Thus whosoever realises in the said manner, his sacrifice, though aimed at the deities like Indra, is in fact a sacrifice offered to the Absolute Lord. Whatever may be the other actions of his, they too become acts of worshipping his own Self, the Absolute Lord, as It alone is intended in all his action. This [the Lord] says :

English Translation of Ramanuja's Sanskrit Commentary

9.26 Whoever offers to Me with true devotion a leaf, or a flower, or a fruit or water, which can be easily obtained, I accept it. That true devotion is love of such an exalted kind that the devotee cannot sustain himself without making such offering; the devotee has no extraneous purpose other than serving Me. Such an offering coming from a heart rendered pure with that singleness of purpose of considering the offering as an end in itself - I, the Lord of the universe, whose sport consists in the origin, maintenance and dissolution of the entire world, who has all desires fulfilled, whose will is always accomplished, whose auspicious attributes are unlimited and unsurpassed, who is enjoying the infinite and unsurpassed bliss that is in Myself - I accept and enjoy the aforesaid type of offering, as if I was obtaining a desired object far beyond the range of My hopes. Thus it is declared in the Moksa-dharma: Whatever acts are consecrated by those whose intellects are concentrated in single-pointed devotion, all these, the Lord Himself accepts on His head. (Ma. Bha. Sa., 340.64) Sri Krsna proceeds to say: As there is this distinctive excellence, incomprehensible by speech and mind in respect of these great men called the Jnanins, you also, following them, become a Jnanin, i.e., have your self and all your belongings bent down, i.e., dedicated, under the weight of Bhakti as prescribed earlier. Be always singing My praises, doing My services, worshipping Me and prostrating before Me; also perform your secular and Vedic duties, periodical and occasional, in this manner.

Commentary - Chakravarthi Ji

For the worshippers of the devatas, there is extreme trouble, but this not so for my devotees. In this verse, the word bhakyta in the instrumental case literally means “by the devotional process.” But then with the next phrase bhakty upahrtam (offered by the process of bhakti), there would be unnecessary repetition. The sentence would read, “I accept that which is offered by the process of devotion from whoever offers by the process of devotion.” Thus the word bhakya means “with devotion” indicating in this sentence a person with genuine devotion, the devotee. Thus, I do not accept what is offered by persons who are not my devotees with only some temporary devotion. But whatever my devotee gives, I enjoy in a suitable way (asnami). What type of offering is it? It is not given because someone told him to offer it, but it is given out of love. But if my devotee has an impure body, I do not accept even that offering. He has pure body (prayatatmanah, ritually pure body). This excludes persons during menstrual cycle or with other impurities. However, the word prayata atmanah can also mean a person with pure mind. No one except my devotee has a pure mind. As Pariksit says: dhautatma purusah krsna-pada-mulam na muncati A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Krishna, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey. SB 2.8.6 The sign of their purity is the fact that they cannot give up the service to my lotus feet. Even if there is a trace of lust or anger it is insignificant, like the bite of a toothless snake.

Rudra Vaishnava Sampradaya - Commentary

Thus it has been revealed that the devotees of the Supreme Lord attain eternal benedictions and now Lord Krishna explains how simple and easy it is to render bhakti or exclusive loving devotion unto Him. One who has no position in society who is penniless but clean externally and cleansed internally. If such a being offers the Supreme Lord a fruit or flower, or some water or even a leaf to the Supreme Lord with devotion in their heart He will gladly accept and transcendentally enjoy with great pleasure such simple things. Unlike the demigods who will only accept offerings of great opulence and other petty gods who expect one to perform very unreasonable and sometimes horrendous requests to prove ones allegiance; the Supreme Lord Krishna possessing eternal existence, unlimited knowledge and immeasurable bliss as well as all superlative qualities and excellent attributes is not half as pleased by opulent, ostentatious offerings as He is pleased by offerings imbued and saturated by the loving devotion of bhakti. Therefore whatever simple or minute offering is given to Him by His devotee He happily accepts even if it is only a leaf.

Brahma Vaishnava Sampradaya - Commentary

Perchance one may assume that since Lord Krishna is in the paramount position as the Supreme Lord and God of all lords and gods then His worship and propitiation will be the most complicated and difficult and so worship of lesser gods is easier. To clear this misconception Lord Krishna states me bhaktya prayacchati meaning if one offers to Him with devotion. As it is only possible that His devotees have devotion for Him it is natural that He only accepts offerings from His devotees. The Varaha Purana states that: Offerings from those who are not His devotees by unrighteous means does not lead to positive results. Exclusively by bhakti or loving devotion for His satisfaction does the Supreme Lord become pleased. The Mahabharata has stated that: One who is in communion with the Supreme Lord through bhakti is revered by all. Solely by bhakti to the Supreme Lord exclusively is one considered in this world to be beyond the sway of the three gunas being the modes of goodness, passion and ignorance and beyond the pull of their own self interest for one has communion with the Supreme Lord externally as the all pervading cognisant and internally as paramatma the all pervasive supreme soul in all sentient beings.

Shri Vaishnava Sampradaya - Commentary

Whoever offers the Supreme Lord Krishna even the most easily obtainable articles such as a flower, a fruit, some water or even a leaf, He will accept if the are offered with bhakti or exclusive loving devotion. Lord Krishnas devotee love Him so ardently and enthusiastically that without dedicating all they have for His acceptance the devotee finds themselves unable to tolerate their very existence and subsequently so impassioned do they feel this love that their very act of offering in devotion even a leaf has great merit in the fulfillment of their enthusiasm to please the Supreme Lord. The compound word prayatmatmanah means a devoted, pure minded and pure hearted being. Pure in mind, pure in heart consists of an attitude and mentality of dedicating everything they offer to the Supreme Lord exclusively with only motives of pure devotion and love which is the topmost ambition and goal of the spiritually enlightened. Thus such humble offerings as water or even a simple leaf are given with love by such persons. The Supreme Lord Krishna, the Resplendent Lord of all Lords, Whose will is unalterable. Who is completely self-satisfied. Whose glorious qualities and attributes are transcendent and limitless. Who is the sole source of all created beings and from Whom all the trillions of universes come into existence, He views their appearance and disappearance like a marvelous show that is like sport for Him. Although He is supremely and sublimely satisfied naturally in the unlimited bliss of Himself in unparalleled felicity; He is always joyful to receive an offering from His devotees no matter how simple. The Supreme Lord accepts even the most humble offering from His devotee even if it is only fresh water or a flower which are easily available because it is given with bhakti or loving devotion. The Moksa Dharma states: The Supreme Lord looks at such offerings as being so rare and precious that they are comparable to the most cherished possession of desired expectations in a longing heart. In Mahabharata, Santi-parva, chapter CLXXI, verse LXIII it states: Whatever acts are consecrated to the Supreme Lord with exclusive single focused devotion, the Supreme Lord Himself accepts them upon His head. Inasmuch as these are the special characteristics of the exalted, noble souled bhaktas or loving devotees of the Supreme Lord. Everyone regardless of position should without consideration of thinking or acting become such a bhakta and along with all family members attain loving devotion to the Supreme Lord as has been profusely described. Such a one should always be singing His glories, chanting His praises, remembering His pastimes, rendering service to Him, worshipping Him, prostrating before Him and offering everything to Him. All these things should be lovingly performed along with ones secular and religious duties according to ones varna and asrama or class and position in society as authorized by Vedic scriptures.

Kumara Vaishnava Sampradaya - Commentary

Whoever offers the Supreme Lord Krishna even the most easily obtainable articles such as a flower, a fruit, some water or even a leaf, He will accept if the are offered with bhakti or exclusive loving devotion. Lord Krishnas devotee love Him so ardently and enthusiastically that without dedicating all they have for His acceptance the devotee finds themselves unable to tolerate their very existence and subsequently so impassioned do they feel this love that their very act of offering in devotion even a leaf has great merit in the fulfillment of their enthusiasm to please the Supreme Lord. The compound word prayatmatmanah means a devoted, pure minded and pure hearted being. Pure in mind, pure in heart consists of an attitude and mentality of dedicating everything they offer to the Supreme Lord exclusively with only motives of pure devotion and love which is the topmost ambition and goal of the spiritually enlightened. Thus such humble offerings as water or even a simple leaf are given with love by such persons. The Supreme Lord Krishna, the Resplendent Lord of all Lords, Whose will is unalterable. Who is completely self-satisfied. Whose glorious qualities and attributes are transcendent and limitless. Who is the sole source of all created beings and from Whom all the trillions of universes come into existence, He views their appearance and disappearance like a marvelous show that is like sport for Him. Although He is supremely and sublimely satisfied naturally in the unlimited bliss of Himself in unparalleled felicity; He is always joyful to receive an offering from His devotees no matter how simple. The Supreme Lord accepts even the most humble offering from His devotee even if it is only fresh water or a flower which are easily available because it is given with bhakti or loving devotion. The Moksa Dharma states: The Supreme Lord looks at such offerings as being so rare and precious that they are comparable to the most cherished possession of desired expectations in a longing heart. In Mahabharata, Santi-parva, chapter CLXXI, verse LXIII it states: Whatever acts are consecrated to the Supreme Lord with exclusive single focused devotion, the Supreme Lord Himself accepts them upon His head. Inasmuch as these are the special characteristics of the exalted, noble souled bhaktas or loving devotees of the Supreme Lord. Everyone regardless of position should without consideration of thinking or acting become such a bhakta and along with all family members attain loving devotion to the Supreme Lord as has been profusely described. Such a one should always be singing His glories, chanting His praises, remembering His pastimes, rendering service to Him, worshipping Him, prostrating before Him and offering everything to Him. All these things should be lovingly performed along with ones secular and religious duties according to ones varna and asrama or class and position in society as authorized by Vedic scriptures.

Transliteration Bhagavad Gita 9.26

Patram pushpam phalam toyam yo me bhaktyaa prayacchati; Tadaham bhaktyupahritamashnaami prayataatmanah.

Word Meanings Bhagavad Gita 9.26

patram—a leaf; puṣhpam—a flower; phalam—a fruit; toyam—water; yaḥ—who; me—to Me; bhaktyā—with devotion; prayachchhati—offers; tat—that; aham—I; bhakti-upahṛitam—offered with devotion; aśhnāmi—partake; prayata-ātmanaḥ—one in pure consciousness