Na Me Bhaktah Pranashyati Meaning

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  • This verb in Present Tense (vartamAna-kAla/laT) is part of a sentence. ' na me bhaktaH praNashyati ' = My devotee shall not be ever destroyed. This is told by Lord Krishna when He explains Arjuna.
  • Krishna says in the Gita, 'Na me Bhaktah Pranashyati' - it is his vow to protect his Bhakta from all dire situations.

Vividha-gopa-charaneshu vidagdho venu-vadya urudha nija-shiksha: tava sutah sati, yadaadhara-bimbe datta-venur anayat svara-jati: 14 Hey Yasodha! ‘tava suta’ your son, who plays various games with Gopas, He’s playing the veenu on His lips (adhara which is red coral colored lips brilliant like the sun) inventing innumerable compositions (svara’s). The very life source (prana) from His lips (adara), is being blown into the venu.Gopis are telling Yashoda, even though you think He’s your son He is extremely knowledgeable. The Lord is called ‘Jnana uttamam’ in Vishnu Sahasranama, the highest among Jnanis (Knowledable). His intellect is infinite.

Gopis who were Rushi rupa, Veda rupa, Smruthi rupa, Deva rupa got infatuated with His Venu Nadha, while other beings (including animals & birds) renounced everything to be with Him.savanasha, stad upa,-dharya suresha: shakra-sharva-parameshthi-puroga: kavaya anatha-kandhara-chittah kashmalam yayura nishchita-tattvah 15 Indra, Lord Shiva & Lord Brahma other celestial Gods, have all lowered their heads & are intently listening to Krishna’s venu nadha. Although they are all adept in art of music, yet they are unable to understand the real nature of this divine music, they are in total bliss listening to it. Indra is the Lord of ‘Swarga loka’ & is very fond of good music. Gopis say just as you Yasodha, do not understand about your son, even the Gods are not able to understand Him or His divine Brahma Nadha.The Parabrahma Krishna who is the very consciousness (Chaitanya ka Chaitanya), He moves without staying in one place for long.

Likewise, Oh Lord of Guruvayoor, uprooting all my sensuous tendencies, make me the best of Thy devotees, and free me from all my ailments! We should remember that it is the Lord’s solemn promise to all humanity, ‘na me bhaktaH praNashyati’ (My devotee never perishes), in Gita IX – 31. One should understand this promise carefully.

When He walks the different signs on His feet (padambhujam) is imprinted on the ground. Hearing His venu nada, the mountain ‘Giriraj’ melted under His feet. If this was the effect of the music on inanimate objects, what to talk Gopis.This Parabrahma, cannot be understood by senses. You cannot hear Him from your ears, cannot see His divine form from your eyes, cannot smell His divine fragrance from the nose, cannot taste the rasa from the mouth, cannot experience. If He was a subject (vishaya) of any of these senses, then He’s one who is easily seen (prathyaksha). Hence we cannot see Him, but can experience (anubhava) Him, like hunger, sukha, dukha, bhaya, vayu,etc. He’s that through which the eyes sees, the nose smells, ear hears, mouth talks & the skin feels.Then how can you see Him though these indriyas.

Na me bhaktah pranashyati meaning in hindi

He’s the very life (chaitanya) through which all senses (indriyas) experience, inspite of being only bone & flesh body. If not for Him, the entire planet would be a dead planet. That indweller (antaryami) that is the very life source.

You can paint only if you have a canvas, that canvas (adara thatwa) on which all these characters appears is ‘Parabrahma’. That consciousness (chaitanya) that pervades the entire universe is that Paramatma Sri Krishna. To say we understand Him, would mean He’s come (aadina) under the senses (indriyas) & mind (manas). But He is beyond the understanding of our limited intelligence.Both the cause & effect is the same. Brahma is not different from the world, He just decided to multiply from one to several. ‘Sarvam Brahma maiyam’ says the Veda, every thing is the all pervading Brahma. Only if the gold becomes a necklace, only then it’s a golden necklace.

Veda says ‘Tad atmanam na swayam na kuruthe’ – He did not pick some other thing & then created the universe but He Himself became the universe. Also says “Soo kamayath bahusyam prajaye yethi” – I’m myself will become the universe, not going to make the universe.

“Vasodeva paro nan yath”Might be called by different names (Nama rupa), the cause (karana) is only HIM (Brahma swarupa). Just as a spider builds a web from itself, stays in the center for as long as it wants & later, when it’s done it takes that web back in. Similarly Paramatma brings out His own energy (shakti) as very essence of nature (moola prakruti) & illusion (maya), creates & becomes the universe. There is only one truth, says tLord Krishna is ‘Bhagavan’, for He is complete in all six qualities: Aiswarya (wealth), Soundarya (beauty), Jnana (knowledge), Veerya (strength), Yash (Fame) he enlightened soul ‘ Krishna Premi’, whether we accept it or not the truth (satya) will never change. Whatever the name of the Lord we may chose, but the substractum (tatwa) of the entire cosmos remains the same.

This is jnana yagna.nija-padabja-dalair dhvaja-vajra niraja-ankusha-vichitra-lalamaih vraja-bhuvah shamayan, khura-todham varshma-dhurya-gatir, idita-venuh 16 ‘Nija Padabja’ – His soft lotus like Holy feet, has 6 signs – lotus (kamala), flag (dwaja), discus (chakra), thunderbolt weapon (Vajra-ayudha), trident (ankusha), & yava (grain). The reason for each sign is:. Kamal – just as lotus stays above the water, mind though in sansar will stay above it all.

Dwaja – removes all the fears (bhaya nashana:). Chakra – protects His devotees (Devotee (bhakta) rakshaka). Vajra – Shatter’s the mountain of sins to one who surrenders. Ankush – Control of mind & senses.

Yava – Even for a grain of bhakti, He’s always ready to protect His devotees.When the Lord walks, His gait is that of a Lion. Even animals are completely lost, looking at His gait. By the holy touch of His feet, while walking beautifully, the Lord removed the pain of mother earth at Vraja, caused by the hoofs of the cattle. When your mind is rapt in His feet, similar to the rivers which by itself joins the ocean without the ocean sending a special invite to them, same way the ocean all good qualities will automatically come to you.vrajati.

Tena vayam sa-vilasa vikshanarpita-manobhava-vegah kuja-gatim, gamita na vidamah kashmalena kavaram vasanam va 17 Hey Kahna! You remove the pain of separation (viraha) in the hearts of the Gopis, by your venu nadha. Seeing your captivating beauty & hearing the divine music coming from your divine red lips, we forget ourselves, we get intense love towards you. Even ‘manobhava vega:’ mind whose nature is unsteady, that mind stands absolutely still like a tree & we lose our consciousness. Seeing HIS divine dazzling beauty even the animals & birds were thinking “Trilokya bhagyam midham, neeriksha rupam”, they must have accumulated a lot of merit & been blessed immensely to be able to see Him. Gopis were completely infatuated by the beauty of flute player of Vrindavan & experienced divine joy (brahmananda).mani-dharah, kvachid aganayan ga malaya dayita.gandha-tulasyah pranayino ‘nu, charasya kadhamse prakshipan bhujam agayata yatra 18 ‘Mani Dharah:’ – The Lord who wears the garland of gems, sometimes used the gems to count the number of cows.

The beauty of the gem, has increased by being on Him. One of the great devotee Kulashekara says, that the combined essence of all the beauty in this World, is shining as An Invaluable Gem (saundarya-mudra-mani:). He’s also called ‘Neela mani’ the Blue Gem. Gopi are eagerly awaiting to catch a glimpse of this Neela Mani.Krishna is also wearing tulasi mala which got divine fragrance by being on Him. The Gopis wish to be that garland around His neck, so that they could always be close to Him. The Lord with great love, puts His hands on the shoulder of His friends, only to fulfill their desire. It is said “Brahma samsparsha atyantha suka mashnuthe”, His divine touch gives immense pleasure (Brahmananda).He would also sing for them.

It is said that when King Janaka the royal saint (Rajarshi), spoke the corporeal energy (kundalini) of sages would be awakened. What would be the effect the voice when Yogeshwara, Maha Yogeshwara, Maha Yogeshwareshwara Sri Krishna, whose seat is in the heart of Paramahamsa Yogis speaks or sings.

The Lord of the Universe on whose little finger the entire cosmos revolves, would sing for the Gopas (friends) being pleased with their true love. Have every kind of relationship in the world with the Lord & He will reciprocate the same way.kvanita-venu, rava-vanchita-chittah krishnam anva-sata krishna-grihinyah guna-ganarnam, anugatya harinyo gopika iva, vimukta-grihashah 19 Hearing His venu nadha, deer’s & cows are running behind Him. Leaving behind their families, seeking His protection & completely surrendered to the Lord follows Him relentlessly like the Gopis. The deer’s drank the nectar (Bhagavad Rasa) & got completely attached with prema & bhakti. Just like the Gopis would see the Lord with intense love & affection, the female deer saw Krishna with great love & attachment.Here the word is ‘Rava’ for sound, not nada – ‘Ra’ symbolizes Agni or fire i.e. Pain due to separation from Krishna.

‘Va’ is nectar (amrut) which removes this sorrow or pain. This ‘Rava’ flute sound in the first instance, originates intense desire in their minds to meet Krishna, then after showering them with nectar of seeing Him & hearing His flute, removes their sorrow, caused by Him in the first instance!When the devotee (bhakta) expresses total dependency (dinatha), Lord blesses devotee (bhakta) with ‘Bhagava deeyatha’. Bhagava deeyatha – Bhagavan makes the devotee (bhakta) feel that He belongs only to the Devotee (bhakta) & Devotee (bhakta) belongs only to Him. Actually, it’s not the devotee (bhakta) who is holding on to Him but Prabhu, the Lord who is holding His devotee (bhakta). He’s the ocean of auspicious virtues. The eyes of the she-deer reminded the Lord of beautiful eyes of His beloved Gopis. Just like the Gopis used to see Krishna, with intense love & affection, these deer’s were seeing Him with great affection (Gopi Bhav) & Sri Krishna played the flute the same way He would for the Gopis.kunda-dama, krita-kautuka-vesho gopa-godhana-vruto, yamunaya nanda-sunur anaghe tava vatso narma-dah pranayinam vijahara 20 Hey Anaghe!

Sinless without blemish!! Nanda sunur – Nanda Gopa’s son who is pitambhara dhari, adorning Himself with Kanera (jasmine) flowers is a delight to sense organs (indriyas).

His looks are primarily for ‘pranayinam Narmada:’ – to give ananda for His devotees (bhaktas) who adore Him. ‘Akshana vatham phala midam’ says Gopi in Venu Geet, seeing Him is the fruit (phala) & only purpose of this eyes. His divine beauty is the highest goal for all the senses.Because of Purna Brahma’s avatar as Rasamaya Swarupa Krishna, the Gopa & Gopis can speak & have a dialogue with Him, eyes can have His darshan.

They can serve Him, touch Him, listen to His venu & also experience the divine fragrance, could drink the adaramruta & be in His presence Always!! He’s surrounded by Gopas & Godhana (cows). Just to give them bliss (ananda), He’s enacting His divine leelas in Yamuna. He bestows Ananda on those who love Him. He responds with the same love & enacts such divine leelas which will further increase their bhakti.

The Lord always responds with same love as the devotee loves & also much more!! For He is pure unconditional, unselfish love incarnated as Krishna (Prema swarupa).manda-vayur upavaty anakulam manayan malayaja. sparshena vandinas tam upadeva-gana ye vadya-gita-balibhih parivavruh 21 Hey Yashoda, you might not be aware who your son is, but He’s Bhagavan Himself.

It’s not just Gopas who are listening to His venu geet & enjoying His divine form but Vayu, the celestial deity for wind decides to serve Him with gentle breeze. This cool breeze which brings in the sweet scent of sandalwood, through which it passes through. Touching His sacred body, it becomes more scented with divine fragrance & becomes much cooler. On coming in contact with this sacred wind, whoever was there were blessed with love (bhakti) towards the Lord.

Prakruti shows its respect to its Purusha. Even the devas, yakshas, gandharva’s, kinaras are praying playing their divine instruments.

They are singing His praises & offer gifts to the Lord. They all surround Bhagavan Sri Krishna on all four sides.vatsalo vraja-gavam yad aga-dhro vandyamana-charanah pathi vriddhaih kritsna-go-dhanam upohya dinante gita-venur anugedita-kirtih 22 By lifting the mighty Govardhan, He exhibited the love of Vraja & the cows. His much sought after charana, was worthy of worship (vandhyamana) even by elders. In the evening, Sri Krishna Chandra (moon) with His venu nada, having collected His cows (dhenus), comes back from the forest eagerly, with a view to bless Gopis with His darshan & venu geet. Gopis are eagerly awaiting to hear Him & see Him.

Na Me Bhaktah Pranashyati Meaning In Spanish

No matter what chores Gopis do, they never stop thinking about Him or talking about Him. Now, He cannot wait to see them too.

Life is a gift from God to serve Him & love Him with what we have (body, mind, intellect, emotions & objects). The Lord Sri Krishna being the symbol of love, not only responds, but gives Himself to such a devotee! This love is possible only through His grace.

He alone decides, to who, He should give it to. Hence Love, Serve & Wait with patience!utsavam shrama-ruchapi drishinam unnayan khura-rajash-chhurita-srak ditsayaiti suhrud-asisha esha devaki-jathara-bhurudhu rajah 23 Hey saki!

‘Utsavam’ is festival caused by the darshan of Krishna. So the coming of Nandagopa’s son, is the festival of joy for the eyes of the Gopis. There is Devaki’s son, who though appears to have been born from her stomach(jatara), is the Lord Himself. His appearance is sacred (divyam).The Lord is no maternity product. He being Param-atma, Viswatma, entered the mind of Vasudeva & Vasudeva began to shine brilliantly like the sun.

Na Me Bhaktah Pranashyati Meaning Name

Afterwards, Devaki, absorbed through her mind, the Supreme Lord – in the Samadhi state (highest divine absorption) from Vasudeva – like the absorption of the moon in the eastern sky. Devaki looked brilliant & always had a divine smile on her face.

When the right time came, He appeared in chaturbhuja swarupa with shanka, chakra, gadha, padma.“Tam adbhutam balakam Ambujeshanam, Chatur bhujam, shanka chakra gada yudham shrIvatsa-lakShmaM gala-shobhi-kaustubhaM pItAmbaraM sAndra-payoda-saubhagaM ”Bhagavan Shyama Sundar is coming back in the evening as (unnetha) a leader with Gopas following behind. He’s wearing a garland, which is smeared with goo dhuli (dust raising from the hoofs of the cows) though looks to be tired (drishinam), is still playing His venu & comes back Utsavam is the festival to the eyes to have His darshan. His darshan is to give bliss (Ananda) to Gopis, whose eyes have been waiting to see Him all day long.Gopis feel the pain of His delicate feet (komala padambhujam) walking in the forest & feel how tired He must be working all day.

‘Tat sukham sukithva’ – His comfort, His Happiness is their top most priority. Gopis say He’s ‘Ashisha:’ one who fulfills all desires (kamanas), with just His sight (dristi). Its their fortune (suhrud) that His sight (dristi) is on Gopis.The dust of the cows feet (goo dhuli) rising from the cows is artha (wealth), cows hoof itself is dharma & the dhuli on Bhagavan’s garland is kama (desire) & He Himself is the giver of Liberation (Moksha dhatha). Thus He was ready to grant the wishes of whatever His devotee (bhakta) desired. The hoofs of the cows is symbolic of the righteousness (dharma) first goal of human life. The dust is wealth (artha) & smearing of dust on the Lord’s garland is desire (kama).

The purpose of the Lord incarnation was to fulfill all their desires & confer ‘bliss’ on His devotees.mada-vighurnita-lochana ishath maanadah sva-suhridham vana-mali badhara-pandu-vadhano mridu-gandam mandayan kanaka-kundala-lakshmya 24 Yadu sresta – the crown jewel of Yadu clan, Sri Krishna, with His enchanting eyes, conferring a little pride in the minds of His friends, having adorned Himself with garland (vanamala), His beautiful cheeks shining from brilliance of golden ornaments in His ear. Madavi ghoornita Lochana – There is pride in His eyes seeing devotees (bhaktas, Gopis) & also rolling His shining eyes, to bless them with spiritual wisdom. Pride represents ‘omniscience’ (total knowledge) He also shows respect by giving them respect (maan), He’s taking away their ego (abhimaan).

He looks towards Gopis, to show that He has come just to see them.yadu-patir dvirada-raja-viharo yamini-patir iva, yesha dinante muditha-vaktra upayati durantham mochayan vraja-gavam dina-tapam 25 Gopis call Him, Yadhu Pathi – the crown jewel of Yadhu clan. Though He’s acting as Gopala (cowherd), He’s actually Yadhu Pathi & He’s the King (Prabhu) of them. Having played the games with Gopa like a King Elephant, He sets the rules of the game for He’s totally independent like an elephant. He enacts the divine leelas like the way He wants to, for no rule is applicable to Him. He came back to Vraja with His captivating smile, removes the sorrow of vraja’s people caused by His separation (viraha) during the day like Yamini Pati Lord of the night, moon which removes the heat of the day. This Lord of ours who is our everything & Prana Natha, with His mesmerizing smile will confer the bliss of divine self to us.shri-shuka uvacha:evam vraja-striyo rajan krishna-lilanu gayati: remire ‘hah, su tach-chitta: tan-manaska mahodaya: 26 Hey King (Rajan)!!

These fortunate Gopis, were always singing the leelas of Bhagavan Sri Krishna, had Him in their mind always & their minds remained joyful & cheerful always. Like the way Bhagavan tells Naradha “I dwell not in Vaikuntha nor in the hearts of the Yogins, but I dwell where my devotees sing my name, O Narada.” This is the phala stuti. Pure devotion towards Bhagavan is granted for those who chant Yugal Geet, which in turn will make Lord Sri Krishna give Himself to such Devotee.Sri Krishna Charanara Vindharpana Mastu.

The twelfth chapter conclusively determines which of the following twopaths is superior. The worship of the abstract impersonal and imperishablebrahman which is the spritual substratum pervading all existence orpersonal devotion to the Supreme Lord Krishna in His original, two armedform with personality, qualities and attributes. At the conclusion ofchapter eleven Lord Krishna declared that one who performs all actionsdedicated to Him and has only Him as the ultimate goal being exclusivelydevoted to Him attains Him. In various verses such as chapter 9, verse 31Lord Krishna has ordered Arjuna with kaunteya pratijanihi na me bhaktah pranasyati which means declare it boldly that My devotee is nevervanquished.

This shows the inherent superiority of the devotees of LordKrishna. Similarly the superiority of one who is devoted to knowledge hasbeen given in chapter 7, verse 17 with tesam jnani nitya-yukty eka-bhaktirmeaning one in knowledge of exclusive loving devotion is always incommunion with Him. Such men of knowledge excel all others.

Thus althoughboth paths are exemplary Arjuna is requesting to know which of the twopaths is superior being better suited for yoga or the science of theindividual consciousness attaining communion with the ultimateconsciousness. This chapter confirms that propitiation to the Supreme LordKrishna is superior to the unmanifest, impersonal and imperishable brahmanor the spiritual substratum pervading all existence. Here Lord Krishnaoutlines the procedure of performing it.

The procedure itself becomes themeans for moksa or liberation from material existence. All who propitiatethe brahman will also achieve moksa after having all their desiresfulfilled. In the Agni section of the Sama Veda it states: Propitiatingthat which is superior to the eternal and beginningless brahman oneachieves moksa from samsara or the endless cycle of birth and death.

Na Me Bhaktah Pranashyati Meaning List

Thewords aksaram avyaktam refer to the indestructible, unmanifest supremeabsolute or brahman whose steadfast worship eventually releases one fromall constraints. So great is the result of propitiation in reference tothis as revealed in the Vedas. In the previous chapter the Supreme Lord Krishna, the possessor of alldivine attributes as well as countless exalted qualities such as an oceanof mercy, compassion, affability, omniscience etc. And the source of allavatars or incarnations and expansions, being the ultimate object ofworship to all who aspire for the path of bhakti or exclusive lovingdevotion unto the Supreme Lord Krishna; revealed His unlimited sovereignpower of universal dominion in the form of His visvarupa or divineuniversal form after being requested by His devotee Arjuna. It has alsobeen established that uninterrupted profound, sublime bhakti alone withoutcessation is the only possible way to realise the Supreme Lord in Hisultimate nature and experience communion with Him. Now in this chapter thefollowing three realities will be examined.1) The inherent superiority of an aspirant performing bhakti involvingmeditation directly upon the Supreme Lord Himself as compared tomeditation upon the atma or the eternal soul which only leads to atma tattva or realisation of the soul in order to attain the ultimate goal ofall existence.

This superiority of bhakti is measured in terms ofabsolute fulfilment of the ultimate goal and in the sublime felicity andbliss of performance. Bhakti or love of God is considered the fifthpurusharthas above the other four ambitions of humans beings which are 1.Dharma or righteousness which consists of two parts first being theregular performance of Vedic activities and the second being performingactions which benefit all living entities such as freely providing freshwater and salt to all and protecting against all demoniac influenceswhenever they appear. Artha or the righteous acquirement of wealthaccording to the Vedic scriptures without usury or deception. Kama orenjoyment and pleasure in the material existence following the Vedicscriptures without perversion or degradation. Moksa or liberation frommaterial existence by atma tattva or liberation from material existenceby bhakti realising the Supreme Lord direct. It should be noted that atma tattva is automatically an inherent part of bhakti and thus those blessedliving entities who perform bhakti to the Supreme Lord Krishna or any ofHis authorised avatars do not have to make any separate or special effortto achieve this.2) The method of realising the Supreme Lord will be given in verse two.3) The aksaram or abstract, impersonal unmanifest path examined in verses3,4,5 is applicable for those who are inept and unqualified.

Thisineptitude and lack of qualification is due to the absence of humblyapproaching a spiritual master from one of the four authorised Vaisnavasampradaya's or empowerd lines of disciplic succession and after beingaccepted by him and initiated being taught the fundamentals of bhakti.The superiority of bhakti or exclusive loving devotion to the Supreme LordKrishna is made manifest by the superiority of He, Himself being the objectof such loving devotion. This maxim of superiority was briefly stated byLord Krishna in chapter six verse 47 where He states: Those with firmfaith in the Vedic scriptures describing super-excellent devotion to Himand with hearts full of love dedicate all their actions to Him areyuktatamah the most superior of all.The words satata-yuktah meaning always engaged denotes ever devout towardsthe Supreme Lord being ever intent on communion with Him which iscontinuing the sentiments of the last verse in chapter 11. The words tvam paryupasate means direct worship of Lord Krishna and refers to deeming theSupreme Lord as the complete fulfilment of one's every ambition and desire.The Supreme Lord, the perfect, infallible one, the Sovereign Lord of allcreation and the refuge of all cosmic glories, possessing unlimitedattributes of exalted qualities such as divinity, omniscience, compassion,omnipotence, etc.

Such ones are thy eternal adorers and always yourbeloved.Those other votaries are the worshippers of the abstract, impersonal,avyaktam or unmanifest and imperceptible. Which is aksaram or imperishable.Such also reflect and contemplate upon the nature of the pratyagatma orindividual soul which is imperishable also as well as being unmanifest inas much as it is indiscernible by the mind and imperceptible to any of thesenses such as the eye or ear, etc.Of these two classes of aspirants which one is superior and most suitablefor performing yoga or the science of the individual consciousnessattaining communion with the ultimate consciousness. Inferring which onewould achieve their respective goals most expediently. In verse seven LordKrishna gives the definitive reply in answer to this query by succinctlyrevealing the most expeditious way to attain the ultimate goal. In the last verse of chapter 11 the prerequisite method of attaining theSupreme Lord Krishna is revealed as bhakti or exclusive loving devotion. Inverse 20 of the eighth chapter Lord Krishna refers to the innermost selfthe atma or eternal soul which is avyaktah or unmanifest and imperceptibleto eyes and other senses and any external means of proof except by theVedic scriptures.

This avyaktah is of a superior nature far beyond theaksaram or indestructible brahman or spiritual substratum pervading allexistence. Continuing in verse 21 of chapter eight Lord Krishna states thatthe Vedic scriptures proclaim the brahman to be paramam gatim meaning thesupreme destination.Thus what can gained by achieving either of the two goals and which ismore appropriate is what is being asked. Of the two ways described inchapter 8 and chapter 11 which is better?

Which is the most easilyachieved? What practitioners of which path are the best? With a desire tounderstand these things Arjuna requests Lord Krishna for clarification. TheSupreme Lord's devotees have their minds constantly fixed on Him. Theyadore His form, pastimes, attributes and qualities such as omniscience,omnipotence, infinite prowess, etc. Then there are those who adore as thesupreme destination the abstract, impersonal, unmanifest brahman whichcannot be perceived by anything material such as the mind and senses.

Whichof the two practitioners following different paths are the most elevated inyoga or the science of the individual consciousness attaining communionwith the ultimate consciousness? They are called the most elevated becausethey are yoga-vittamah meaning the best knowers of yoga and because theyknow the best means for attaining the Supreme Lord they have achieved moksaor liberation from samsara or the perpetual cycle of birth and death.Thus ends commentaries of chapter 12, verse 1 of the Srimad Bhagavad-Gita.Verse 1Copyright © Bhagavad-Gita Trust 1998-2015.