ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ।।
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ।। १२.३-४ ।।

ye tv-akṣaram-anirdeśyam-avyaktaṁ paryupāsate |
sarvatra-gam-acintyaṁ ca kūṭa-stham-acalaṁ dhruvam || 12.3 ||
sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ |
te prāpnuvanti mām-eva sarva-bhūta-hite ratāḥ || 12.4 ||

Contemplation of the Imperishable

In contrast, what about the others, becomes the next question. Krishna has a clear answer to this too. But in spelling out his verdict he becomes more specific and deep. Thus come forth the following two verses, where he refers to ‘worshippers’ of the Imperishable, as he puts it:

Those, on the other hand, given to the all-fold contemplation of the Imperishable also reach the supreme Reality alone. Although they are given to contemplate upon the qualities of the Imperishable, namely unthinkability, all-permeation, ineffability, eternality, immobility, unmanifestness and immutability, they should be imbued with ample sense-restraint and equal-vision. They must equally foster a constant note for the welfare of all creatures.

He first of all defines what the other kind of worship, namely contemplation on the Imperishable (akshara) is. In it, the seeker’s focus will be on the subtle qualities of the supreme Reality, as against the form, shape, etc. As does space in the visible world, so reigns the Imperishable as the ground or substratum for the whole illusory creation.

Of the five constituents (panca-bhutas), the gross four are quite visible and distinct. But in the fifth, akasa (space), no such distinctness or decipherability is possible. Yet, that it exists is a fact. Just as akasa is cognized, the Imperishable substratum of the whole perishable creation should also be comprehended.

Seekers of the Imperishable are left with only its salient qualities to help and guide their contemplation. Krishna thus refers to some of the characteristics of the Imperishable – like permanence, all-pervasiveness, immovability, inconceivability(acintya), etc. Each of these words does and should convey a great deal to the minds of seekers of the Imperishable. Intelligence should grasp these characteristics, and introspect over them as deeply and wholesomely as possible.

Krishna is very particular that on the ground of their contemplation upon the Imperishable, the seekers should not breed any indifference or inattention in any matter. Attention, moderation, discipline, refinement and benevolence, which are indispensable virtues to enrich interactional life, must remain very dear to them. Untold neglect and disregard often thrive in the seekers’ minds, in the name of spirituality. Krishna does not approve of any such lack or disharmony.

Sensory discipline, thus, says Krishna, should constitute an important part of the Imperishable-worship. True spiritual pursuit should inaugurate a life of expansion and elevation. Liberality and universal acceptance must be the conspicuous traits of excellent spiritual life. Keeping this in mind, Krishna emphasizes that the seekers and Knowers must have an abiding interest in the welfare of all beings in the world (sarva-bhuta-hite ratah).

Worship or contemplation of the Imperishable does not and cannot brook any kind of callousness or neglect towards anything of creation. Instead, the love for the Imperishable must stimulate a deep fondness for everything around. For, the whole creation has emerged from the Imperishable. Whatever expansion the usual life is unable to bring about, spiritual pursuit must. Only then such an effort becomes magnificent. Sarva-bhuta-hite ratah (engaged in the welfare of all beings) are Krishna’s words on this fundamental point. Of all people in the world, the spiritual Knower is the one who can display, without any fear, an all-fold love and benevolence.

While explaining the concept of true sannyasa (renunciation) in the 5th chapter, Krishna has used the same words ‘sarva-bhuta-hite ratah’. From this, it is clear how Krishna is emphatic about the fact that spiritual life should always ensure and promote all-fold welfare of the world. Once this is ensured, even those seekers given to the love of the Imperishable will reach the same Supreme.