अर्जुन उवाच-
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ।। १२.१ ।।

arjuna uvāca-
evaṁ satata-yuktā ye bhaktās-tvāṁ paryupāsate |
ye cāpy-akṣaram-avyaktaṁ teṣāṁ ke yoga-vittamāḥ || 12.1 ||

With Krishna’s concluding comments after the visvarupa darsana episode, the Bhagavad Gita dialogue opens into a new critical phase. Of the 18 chapters of the Text, the first six, dealing with the spirituo-philosophical wisdom, expose primarily the universal Presence. It was described by Krishna as the unborn, undying, impersonal, self-luminous Soul animating the body and empowering all the organs of knowledge and activity.

The six chapters that follow instill a very strong overtone of devotion to the supreme Power. Krishna discusses at length Creation and Existence as an intriguing aggregate, describing what its constituents are and how these are interlinked to make a harmonious whole. In the process, Krishna also reveals how the whole creation is but an elusive and illusory mystery, despite its visible powers, potentials and possibilities (9.5).

On listening to the amazing nature of existence, its grounds as well as incredible grandeur, Arjuna wanted to have a glimpse of how the whole multi-pronged display emerges and prevails with all its interactional worth and purpose, despite its illusoriness and transitoriness. Visvarupa revelation transpired as a sequence.

To conceive the supreme Reality and foster a vibrant connection with It, the factor that counts first and last is guileless and wholesome devotion. Compared to the sublimity of such a devotional allegiance, all other disciplines and austerities are of no real value and effectiveness (11.53).

Enquiry about the two-fold devotional pursuit

The stunning declaration Krishna thus made on the supremacy and effectiveness of exclusive unreserved devotion, instantly makes Arjuna wonder how to relate Krishna’s earlier advice to contemplate on the impersonal, imperishable Soul. So, he comes up with his enquiry.

Thus commences the 12th chapter of the battlefield dialogue with Arjuna’s pertinent enquiry on what Krishna just said (11.55). The manner in which Krishna acknowledges Arjuna’s enquiry and answers him, clarifying his doubt, thereby assuring and consoling him, deserves special attention. By this, Krishna sets a living example and guidance for all Teachers and Exponents as to how the seekers should be addressed on their mental and intellectual difficulties.

At no point of time, a genuine doubt of the seeker should be belittled or set aside. First give due place to the mind’s problems, and then set forth the right thinking – not only bestowing clarity to the intelligence but also appeasing the mind. The objective should not be at any time to indulge in dialectics. The mind of the questioner is the supreme factor to be dealt with. Arjuna asks:

Those devotees, worshipping the supreme Reality with continuous, all-fold mental attunement, and the others given to exclusive contemplation upon the Imperishable Self – which of the two kinds does attain the fruition of Yoga best?

Arjuna’s question is quite simple, but extremely practical. Krishna’s stress at the end of the earlier chapter was two-fold: That to conceptualize the universal nature of the Supreme is something quite rare; and to have an unquestioning acceptance of the Supreme, in spite of the fact that the world around constantly displays flagrant conflicts and contradictions, needs unflinching devotion.

Did not Krishna list a number of distinct notes constituting the vibrant creation and existence? The good and the beautiful have unquestioned place in creation. Equally so feature the bad and the ugly. The world juxtaposes the cruel with the gentle. The pairs of opposites exist in an inextricable mixture.

This gives no room for any mind to foster strong preferences or prejudices. Total acceptance of whatever is, together with full reliance on its causal source, alone is the right course. To embrace whatever comes without any trouble or torment, at the same time be lovingly devoted to the Supreme, the Lord of all, is normally not easy at all. However, such exclusiveness will give ample release and a sense of assurance to the seeker that everything will go on well.

Naturally Arjuna felt an affinity for the wholesome devotional approach. At the same time, Krishna had elaborately explained how the whole world is but ephemeral, asat (2.16, 17). While transitoriness of existence is easily visible before the senses, its eternal substratum will be understood only by the enquiring intelligence. The eternal is the cause and substratum of all existence and expression. Can any rational person disregard this fact and fall a prey to the transitory?

Thus arises the question as to which of the two kinds of seekers and sadhakas – those given to worshipping the Supreme through all their words, deeds and thoughts in a functional and interactional manner, or the others given to pure contemplation on the subtlest imperishable Presence – is better. One is a regular interactional pursuit, and the other a dispassionate contemplative approach.