Avyaktam

 evam sathathayukthaaye bhakthaaH thvaam paryupaasathe

ye cha api aksharam avyaktham theshaam ke yogavitthamaaH

 

Of the two, those who are your devotees and worship you with unswerving devotion and those who meditate on the imperishable unmanifest Brahman, who are the best yogis?

 

 

After the elaboration of the nature of Brahman as the Absolute Reality, manifest and unmanifest in the chapters second to tenth, Krishna has shown the Cosmic Form in the eleventh chapter., thus showing the efficacy of contemplation on  Brahman with and without Upadhis. Now Arjuna wants to know the relative importance of worship of both manifest and unmanifest Brahman.

       

This legitimate doubt has sprung from the proclamation of Krishna in the last chapter that `bhakthya thu ananyaya sakyah hi aham evamvidhah , jnaathum, drashtum cha thathvena,' the Lord cannot be understood or perceived in His real state through any means except devotion. In the next verse Krishna gives a definition of such devotion by saying, `mathkarma krt mathparamo madbhakthassangavarjithah nirvairassarvabhootheshu.' The devotee should be  nirvaira, without  malice towards any being, sarvabhootheshu and sangavarjitha without attachment towards worldly affairs, and mathkarmakrth , all his actions are done as an offering to God

 

So which of the two, those who worship the Lord in the manner outlined above ,'evam sathatha yuktha yebhakthaah, devotees  whose mind is integrated  in the Lord always, and those who worship or meditate on aaksharam avyaktham,  imperishable and unmanifest Brahman, are comparatively better yogis?  

The Lord replies extolling the bhakthiyoga to be the  best.

They are

 At the end of the ninth chapter, Shree Krishna had told Arjun to fix his mind upon him and be devoted to him. To enhance that devotion, he wished to reveal further secrets about himself, which he did in the tenth and eleventh chapters. In the previous verse, he again emphasized the supremacy of the path of devotion. Now, he concludes this chapter by highlighting five characteristics of those who are engaged in exclusive devotion:

They perform all their duties for my sake. Accomplished devotees do not divide their works into material and spiritual. They perform every work for the pleasure of God, thus consecrating every act of theirs to him. The Saint Kabir states:

jahañ jahañ chalūñ karūñ parikramā, jo jo karūñ so sevā

jaba sovūñ karūñ daṇḍavat, jānūñ deva na dūjā [v31]

“When I walk, I think I am circumambulating the Lord; when I work, I think I am serving the Lord; and when I sleep, I think I am offering him obeisance. In this manner, I perform no activity other than that which is offered to him.”

They depend upon me. Those who rely upon their spiritual practices to reach God are not exclusively dependent upon him. That is because he is attained by his grace, and not by spiritual practice. His exclusive devotees do not even rely upon their devotion as a means of attaining him. Rather, they place their entire faith his grace alone, and see their devotion as merely a way of attracting divine grace.

They are devoted to me. The devotees do not feel the need for performing any of the other spiritual practices, such as cultivation of the knowledge of Sānkhya, practice of aṣhṭāṅg yog, performance of fire sacrifices, etc. In this way, they feel that their relationship is with God alone. They behold only their Beloved Lord pervading all objects and personalities.

They are free of attachment. Devotion requires the engagement of the mind. This is only possible if the mind is detached from the world. So exclusive devotees are free from all worldly attachments and repose their mind in God alone.

They are without malice toward all beings. If the heart fills up with malice, it will again not remain exclusive toward God. Thus, exclusive devotees do not harbor any malice, even toward those who have harmed them. Instead, thinking that God resides in the heart of all beings, they see all actions as stemming from him and so they forgive even their wrongdoers.

Mkk

 Pandava, O son of Pandu; yah, he who; mat-karma-krt, works for Me: work for Me is mat-karma; one who does it is mat-karma-krt-. Mat-paramah, who accepts Me as the supreme Goal: A servant does work for his master, but does not accept the master as his own supreme Goal to be attained after death; his one, however, who does work for Me, accepts Me alone as the supreme Goal. Thus he is matparamah-one to whom I am the supreme Goal-. So also he who is madbhaktah, devoted to me: He adores Me alone in all ways, with his whole being and full enthusiasm. Thus he is madbhaktah-. Sanga-varjitah, who is devoid of attachment for wealth, sons, friends, wife and relatives, Sanga means fondness, love; devoid of them-. Nirvairah, who is free from enmity; sarva-bhutesu, towards all beings-berefit of the idea of enmity even towards those engaged in doing unmost harm to him-. Sah, he who is such a devotee of Mine; eti, attains; mam, Me. I alone am his supreme Goal; he does not attain any other goal. This is the advice for you, given by Me as desired by you.

Bhaktya etc. Mat-karma etc. Those, whose devotion, charming by the absence of any other object in it, bursts forth-to the field of realisation of those persons descends the Vasudea - tattva, the Absolute being, without any effort (on their part) just on account of their appreciation of the advice given earlier as Having the realisation that Vasudeva is all, one takes refuge in Me. etc.

Mbbl

 Mere banke bihari laal

Tu itna na kario shingaar

Nazar tohe lag Jayegi

Nazar tohe lag Jayegi 

Teri surtiya pe man mora atka

Teri surtiya pe man mora atka

Piyara lagge tera peela patka

Piyara lagge tera peela patka

Tere gal mein vaijanti maal

Teri muraliya pe dil Mera atka

Teri muraliya pe dil Mera atka

Pyara lagge tera neela patka

Pyara lagge tera neela patka

Ho tedi medi chaal

Tu itana na kriyo srinagar nazar laga jayega.

Sringar bankeji ki.

a. Banke Bihari Is The One Form Of Lord Krishna And Radharani. There Is A Famous Temple Of Banke Bihari In Vrindavan . Thousands Of People From All Over The Country And Abroad Come Here Every Day To Get A Glimpse Of Banke Bihari. During The Darshan, Most Of The Devotees meditate On God With Ther Eyes Closed , But Let Us Tell You That Do Not Make Such A Mistake By Going To Banke Bihari, Otherwise Your Coming Here Will Be In Vain. Let Me Tell You Why We Are Saying This.

Therefore,
Only A Few People Know That The Idol Of Banke Bihari Was Not Made, But It Appeared On The Request Of Swami Haridas So That Other People Can Also See It And Take His Blessings By Seeing God. It Is Said That This Idol Is Not Of Any Metal But Of Wood. Lord Krishna And Mother Radha Are Under Love, Whoever Loves Them Or Looks Lovingly Into The Eyes Of This Idol Of Theirs, God Cannot Stop Himself From Having Mercy On That Devotee. There Is Also A Story Behind Seeing This At A Glance.

It Is
Said That Once A King Of Rajasthan Came To Vrindavan To See Banke Bihari And He Kept Looking At Him With Eyes Of Lord Banke Bihari. After This The King Went Back To His Kingdom. After Some Time The Servants Of The Temple Came To The Temple And Saw That God Was Not Present There. The Incident Caused A Stir Among The Priests Of The Temple. When The Lord Was Praised, It Came To Know That The Lord Has Left From There With Him Under The Love Of His Devotee. After Much Prayer The Deity Was Reinstated In The Temple. Since Then Till Today No One Is Allowed To See God Alone Here. The Sevayat Priests Take Special Care That No Devotee Can See Them Continuously. For This, A Curtain Is Placed In Front Of The Idol In A Short While.

Tears Flow From Their Eyes After
Seeing Them. Devotees Who Come To See Banke Bihari In This Temple Say That When The Devotees See Them, They Themselves Get Colored In Their Colors. His Eyes Start Getting Moist, The Reason For Which He Himself Does Not Even Know. After That, He Wants To Settle Here Or Come Again And Again. The Devotees Who Come Here Never Feel Disappointed, Banke Bihari Fulfills Everyone's Wish.

Attainam

 This chapter explains how King Parīkṣit’s fear of death from the snake-bird Takṣaka was averted by Śukadeva Gosvāmī’s brief instructions on the Absolute Truth.

Having in the last chapter described the four processes of annihilation that act in this material world, Śrīla Śukadeva Gosvāmī now reminds Parīkṣit Mahārāja how he had previously, in the Third Canto, discussed the measurement of time and of the various millennia of universal history. During a single day of Lord Brahmā, constituting one thousand cycles of four ages, fourteen different Manus rule and die. Thus death is unavoidable for every embodied being, but the soul itself never dies, being entirely distinct from the material body. Śrī Śukadeva Gosvāmī then states that in Śrīmad-Bhāgavatam he has repeatedly chanted the glories of the Supreme Soul, Lord Śrī Hari, from whose satisfaction Brahmā takes birth and from whose anger Rudra is born. The idea “I will die” is simply the mentality of animals, because the soul does not undergo the bodily phases of previous nonexistence, birth, existence and death. When the body’s subtle mental covering is destroyed by transcendental knowledge, the soul within the body again exhibits his original identity. Just as the temporal existence of a lamp comes about by the combination of oil, the vessel, the wick and the fire, the material body comes about by the amalgamation of the three modes of nature. The material body appears at birth and displays life for some time. Finally, the combination of material modes dissolves, and the body undergoes death, a phenomenon similar to the extinguishing of a lamp. Śukadeva addresses the king, saying, “You should fix yourself in meditation upon Lord Vāsudeva, and thus the bite of the snake-bird will not affect you.”

This chapter describes Mahārāja Parīkṣit’s attainment of liberation, Mahārāja Janamejaya’s performance of sacrifice for killing all snakes, the origin of the Vedas, and Śrīla Vedavyāsa’s dividing of the Vedic literature.

After hearing the words of Śrī Śukadeva, Mahārāja Parīkṣit stated that by having listened to the Bhāgavatam, which is the compendium of the Purāṇas and which is full of the nectarean pastimes of the Supreme Personality of Godhead, Lord Uttamaḥśloka, Parīkṣit had attained the transcendental position of fearlessness and oneness with the Supreme. His ignorance had been dispelled, and by the mercy of Śrī Śukadeva he had gained sight of the supremely auspicious personal form of God, namely the Personality of Godhead, Śrī Hari. As a result, he had cast aside all fear of death. Śrī Parīkṣit Mahārāja then begged Śukadeva Gosvāmī to permit him to fix his heart upon the lotus feet of Lord Hari and give up his life. Granting this permission, Śrī Śukadeva rose and departed. Subsequently Mahārāja Parīkṣit, free of all doubts, sat down in yogic posture and merged himself in meditation upon the Supersoul. Then the snake-bird Takṣaka, arriving in the disguise of a brāhmaṇa, bit him, and the body of the saintly king immediately burned to ashes.

Janamejaya, the son of Parīkṣit, became very angry when he received news of his father’s death, and he began a sacrificial performance for the purpose of destroying all the snakes. Even though Takṣaka received protection from Indra, he nevertheless became attracted by the mantras and was about to fall into the fire. Seeing this, Bṛhaspati, the son of Aṅgirā Ṛṣi, came and advised Mahārāja Janamejaya that Takṣaka could not be killed because he had drunk the nectar of the demigods. Furthermore, Bṛhaspati said that all living entities must enjoy the fruits of their past activities. Therefore the king should give up this sacrifice. Janamejaya was thus convinced by the words of Bṛhaspati and stopped his sacrifice.

Thereafter Sūta Gosvāmī, in response to questions from Śrī Śaunaka, described the divisions of the Vedas. From the heart of the topmost demigod, Brahmā, came the subtle transcendental vibration, and from this subtle sound vibration arose the syllable om, greatly potent and self-luminous. Using this oṁkāra, Lord Brahmā created the original Vedas and taught them to his sons, Marīci and others, who were all saintly leaders of the brāhmaṇa community. This body of Vedic knowledge was handed down through the disciplic succession of spiritual masters until the end of Dvāpara-yuga, when Lord Vyāsadeva divided it into four parts and instructed various schools of sages in these four saṁhitās. When the sage Yājñavalkya was rejected by his spiritual master, he had to give up all the Vedic mantras he had received from him. To obtain new mantras of the Yajur Veda, Yājñavalkya worshiped the Supreme Lord in the form of the sun-god. Śrī Sūryadeva subsequently fulfilled his prayer.

MM

 The depiction of Markandeya's vision is one of the most potent and mystical images found in the painting of the Panjab Hills. This event is recounted in the Mahabharata epic, and in many other texts written about the great Hindu god Vishnu. The story relates how the deathless sage Markandeya wandered through the immense Night of Brahma, the interval between cycles of creation, when all was contained within the sleeping body of the god Vishnu. To discover the truth, Markandeya entered the cosmic ocean of existence and swam there for countless time. Finally he saw a light emanating from the radiant body of a child floating on the sprig of a banyan tree. The child showed Markandeya the secrets of creation, explaining that he was Vishnu, father of the universe, giver of life who brought forth creation and took it back into himself.

Markandeya Discovers Krishna on the Peepal Leaf
Wandering the Ocean of Being between two cycles of time, the sage finds the baby Krishna-Vishnu, who will reveal the secret of the cosmos, The Deathless Sage Markandeya finds the baby Krishna-Vishnu.

The great sage Mirikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result, he was given the choice of either a righteous son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 16.

Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he continued his worship of Shiva in his aniconic form of Shivalingam. The messengers of Yama, the god of death were unable to take away his life because of his great devotion and continual worship of Shiva. Yama then came in person to take away Markandeya's life, and sprung his noose around the young sage's neck. By accident or fate the noose mistakenly landed around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his act of aggression. After defeating Yama in battle to the point of death, Shiva then revived him, under the condition that the devout youth would live forever. For this act, Shiva was thereafter also known as Kalantaka .

A tale from the Bhagvath Purana states that once sage Markandeya visited Narayana rishi and asked him for a boon. Markandeya prayed to the sage Narayana to show him his illusory power or Maya since sages Nara-Narayana are incarnation of Supreme Lord Narayana. To fulfil his wish, Lord Vishnu appeared in the form of a child floating on a leaf, and declared to the sage that he was Time and Death. Sage Markandeya entered into his mouth and saved himself from the surging water. Inside the boy's stomach Markandeya discovered all the worlds, the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings. Markandeya did not know what to make of all this. He started to pray to Lord Vishnu. No sooner had he started, than he came out of the boy's mouth. Lord Vishnu now appeared before him and blessed him. The sage spent a thousand years with Lord Vishnu. He composed Bala Mukundastakam.

Bala Mukundashtakam - In sanskrit with meaning

श्रीबालमुकुन्दाष्टकम्: करारविन्देन पदारविन्दं

Sri Balamukundashtakam: Kararavindena Padaravindam

करारविन्देन पदारविन्दं
मुखारविन्दे विनिवेशयन्तम् ।
वटस्य पत्रस्य पुटे शयानं
बालं मुकुन्दं मनसा स्मरामि ॥१॥
Kara-Aravindena Pada-Aravindam
Mukha-Aravinde Vi-Niveshay-Antam |
Vattasya Patrasya Putte Shayaanam
Baalam Mukundam Manasaa Smaraami ||1||

Meaning:
1.1: (My Mind Remembers that Beautiful Bala Mukundam) Who with His Lotus like Hands holds His Lotus like Feet, ...
1.2: ... and Puts the Toe in His Lotus like Mouth,
1.3: He Rests on the Fold of the Banyan Leaf (Vata),
1.4: My Mind Remembers that Beautiful Bala Mukundam.

संहृत्य लोकान् वटपत्रमध्ये
शयानमाद्यन्तविहीनरूपम् ।
सर्वेश्वरं सर्वहितावतारं
बालं मुकुन्दं मनसा स्मरामि ॥२॥
Samhrtya Lokaan Vatta-Patra-Madhye
Shayaanam-Aady[i]-Anta-Vihiina-Ruupam |
Sarve[a-Ii]shvaram Sarva-Hita-Avataaram
Baalam Mukundam Manasaa Smaraami ||2||

Meaning:
2.1: (My Mind Remembers that Beautiful Bala Mukundam) Who Draws the Entire World in that Banyan Leaf (Vata), ...
2.2: ... on which He Rests with His Divine Form which is Beginningless and Endless,
2.3: He is the Lord of All, His Incarnation is for the Welfare of All,
2.4: My Mind Remembers that Beautiful Bala Mukundam.

इन्दीवरश्यामलकोमलाङ्गं
इन्द्रादिदेवार्चितपादपद्मम् ।
सन्तानकल्पद्रुममाश्रितानां
बालं मुकुन्दं मनसा स्मरामि ॥३॥
Indiivara-Shyaamala-Komala-Anggam
Indra-[A]adi-Deva-Arcita-Paada-Padmam |
Santaana-Kalpadrumam-Aashritaanaam
Baalam Mukundam Manasaa Smaraami ||3||

Meaning:
3.1: (My Mind Remembers that Beautiful Bala Mukundam) Who is like a Dark-Blue Lotus with Tender and Soft Body,
3.2: Whose Lotus Feet is Worshipped by Indra and Other Devas,
3.3: By taking Refuge in that Never Ending Wish Fulfilling Tree, ...
3.4: My Mind Remembers that Beautiful Bala Mukundam.

लंबालकं लंवितहारयष्टिं
शृङ्गारलीलाङ्कितदन्तपङ्क्तिम् ।
बिंबाधरं चारुविशालनेत्रं
बालं मुकुन्दं मनसा स्मरामि ॥४॥
Lamba-Alakam Lamvita-Haara-Yassttim
Shrnggaara-Liila-Angkita-Danta-Pangktim |
Bimba-Adharam Caaru-Vishaala-Netram
Baalam Mukundam Manasaa Smaraami ||4||

Meaning:
4.1: (My Mind Remembers that Beautiful Bala Mukundam) Who has Long Curly Hair and Wears a Long Garland,
4.2: On Whose Rows of Teeth are Marked the Enchainting Smile of Love Play,
4.3: Whose Lips are like Bimba Fruits and Eyes are Wide and Lovely,
4.4: My Mind Remembers that Beautiful Bala Mukundam.

शिक्ये निधायाद्य पयोदधीनि
बहिर्गतायां व्रजनायिकायाम् ।
भुक्त्वा यथेष्टं कपटेन सुप्तं
बालं मुकुन्दं मनसा स्मरामि ॥५॥
Shikye Nidhaaya-Adya Payo-Dadhiini
Bahir-Gataayaam Vraja-Naayikaayaam |
Bhuktvaa Yathessttam Kapattena Suptam
Baalam Mukundam Manasaa Smaraami ||5||

Meaning:
5.1: (My Mind Remembers that Beautiful Bala Mukundam) Who Steals the Milk and Curd from the Pots Fixed on the Swing,...
5.2: ...when the Cowherd Girls of Vraja goes Out,
5.3: And having Eaten them according to His Wish, He Pretends to be Sleeping,
5.4: My Mind Remembers that Beautiful Bala Mukundam.

कलिन्दजान्तस्थितकालियस्य
फणाग्ररङ्गे नटनप्रियन्तम् ।
तत्पुच्छहस्तं शरदिन्दुवक्त्रं
बालं मुकुन्दं मनसा स्मरामि ॥६॥
Kalinda-Ja-Anta-Sthita-Kaaliyasya
Phanna-Agrar-Angge Nattana-Priyantam |
Tat-Puccha-Hastam Sharad-Indu-vaktram
Baalam Mukundam Manasaa Smaraami ||6||

Meaning:
6.1: (My Mind Remembers that Beautiful Bala Mukundam) Who on the Kaliya Snake situated inside river Yamuna, the river which originated from Mount Kalinda,...
6.2: ...Danced joyfully over the Top of Its Hood ...
6.3: ...holding Its Tail with His Hand; His Face Shining like the Autumn Moon,
6.4: My Mind Remembers that Beautiful Bala Mukundam.

उलुखले बद्धमुदारशौर्यं
उत्तुङ्गयुग्मार्जुनमङ्गलीलम् ।
उत्फुल्लपद्मायतचारुनेत्रं
बालं मुकुन्दं मनसा स्मरामि ॥७॥
Ulukhale Baddham-Udaara-Shauryam
Uttungga-Yugma-Arjunam-Angga-Liilam |
Utphulla-Padma-[A]ayata-Caaru-Netram
Baalam Mukundam Manasaa Smaraami ||7||

Meaning:
7.1: (My Mind Remembers that Beautiful Bala Mukundam) Who was Tied to the Mortar (by His Mother), but His Face radiating Unperplexed Heroism,...
7.2: ... He Played the Divine Play of uprooting the Pair of Lofty Arjuna Trees (Arjuna) with His Body,
7.3: He Looks out with Wide Open Eyes which Stretches like the Beautiful Lotus Petals,
7.4: My Mind Remembers that Beautiful Bala Mukundam.

आलोक्य मातुर्मुखमादेण
स्तन्यं पिबन्तं सरसीरुहाक्षम् ।
सच्चिन्मयं देवमनन्तरूपं
बालं मुकुन्दं मनसा स्मरामि ॥८॥
Aalokya Maatur-Mukham-Aadenna
Stanyam Pibantam Sarasii-Ruha-Akssam |
Sac[t]-Cinmayam Devam-Ananta-Ruupam
Baalam Mukundam Manasaa Smaraami ||8||

Meaning:
8.1: (My Mind Remembers that Beautiful Bala Mukundam) Who Looks at the Face of His Mother while ...
8.2: ...Drinking Milk from her Breast, His Eyes like a Lotus Situated over a Lake,
8.3: His Divine Form Reflects the Infinite Pure Consciousness,
8.4: My Mind Remembers that Beautiful Bala Mukundam.

p