B.G 12.01

arjuna uvāca

Arjuna said:

evaṁ satatayuktā ye bhaktās tvāṁ paryupāsate। ye cāpy akṣaram avyaktaṁ teṣāṁ ke yogavittamāḥ ॥1॥

Among those who constantly worship you engaged in devotional service (bhaktāḥ), and those who worship the imperishable unmanifest, i.e. unmanifest insentient principle, Prakrti, who are the most knowledgeable in Yoga?

Gīta Tātparya 12.01

This chapter describes the conclusive and definitive means to be adopted. As Vedic texts prescribes liberation to worshippers of both the sentient Prakrti and the supreme Brahman, Arjuna asks which of the two is better. Based on the response given by the lord - "kūṭasthokṣara ucyate" (the 'kūṭastha' is called 'akṣara'), "kūṭastham acalam" (the immutable and unmoving), we can clearly infer the word 'avyakta', i.e. unmanifest, in the context refers to Sentient Prakrti. She is also known as Śrī, Lakṣmī, Aupalā, Ambikā, and Hrī. Lords subsequent response like: "mayy eva mana ādhatsva" (fix your mind on me alone), "te me yuktatamā matāḥ" (I consider them to be fully engaged in the path), etc. clearly conclude worhip of the lord with devotion is superior.

sādhananirṇayo'tra।

This chapter describe the conclusive and definitive means to be adopted.

"śriye jātaḥ śriya ā niriyāya śriyaṁ vayo jaritṛbhyo dadhāti। śriyaṁ vasānā amṛtatvam āyan bhavanti satyā samithā mitadrau॥"

"Born from Prakrti, he returns to Prakrti; Prakrti grants vigor to the singers. Dwelling on Prakrti, they attain immortality; being truthful and in agreement, the two wise ones become so."

"upāsitā muktidā sadya eva hy asyeśānā jagato viṣṇupatnī। yā śrīr lakṣmīr aupalā cāmbiketi hrīś cety uktā saṁvid agryā suvidyā॥"

"She who is worshipped, grants liberation immediately; she is indeed the mistress of this world, the consort of lord Viṣṇu. She is known as Śrī, Lakṣmī, Aupalā, Ambikā, and Hrī — the foremost consciousness, the true knowledge."

ityādiśrutibhyaḥ।

- stated thus in various Vedic testimonials.

"śrīḥ sutuṣṭā hareḥ toṣaṁ gamayet kṣipram eva tu। atuṣṭā tad utuṣṭiṁ ca tasmād dhyeyaiva sā sadā॥ avyaktaṁ prakṛtiṁ prāhuḥ kūṭasthaṁ cākṣaraṁ ca tām। pradhānam iti ca prāhur mahāpuruṣa ity api। tāṁ brahma mahad ity āhuḥ paraṁ jīvaṁ parāṁ citim। tasyās tu paramo viṣṇuḥ yo brahma paramaṁ mahat॥"

"Śrī, when pleased, brings Hari’s satisfaction quickly; when displeased, even that satisfaction is affected. Therefore, she must always be meditated upon. She is called the unmanifest, nature, the immutable, the imperishable, the original source, the Great Person, Brahman, the great, the supreme self, the highest intelligence. Viṣṇu is superior to her — who is the supreme Brahman, the great."

iti brahmāṇḍavacanāc ca avyakta-upāsanāt mokṣāśaṅkayā pṛcchati।

As there are such statements of the Brahmāṇḍa Purāna advocating liberation by the worship of the unmanifest, Arjuna asks due to doubt regarding liberation (which of the two is better?).

"kūṭasthokṣara ucyate" ity uttaravacanāt "kūṭastham acalam" ity atrāpy ukteḥ avyaktasabdaḥ citprakṛtivācī। anyathā "ye tvāṁ paryupāsate", "ye cāpy akṣaram", "teṣāṁ ke yoga vittamāḥ" - iti bhedena praśnānupapattiḥ। "paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān" iti tenaiva uktatvāt।

Because of the subsequent response, “the immutable is called imperishable,” and also “the immutable and unmoving,” the word 'avyakta', i.e. unmanifest, refers to sentient Prakrti. Otherwise, the distinction between “those who worship you” and “those who worship the imperishable” would make the question invalid. Since the same person is said to be the supreme Brahman, the supreme abode, and the purest, that interpretation holds.

ye tu "te me yuktatamā matāḥ", "mayy eva mana ādhatsva" - ity ādau bhagavatā ukte'pi avyakta-upāsakānām ādhikyaṁ vadanti te tu apalāpakatvāt atīva sāhasikā iti suśocyā eva ॥1॥

As the Lord says “fix your mind on me alone”, “I consider them to be fully engaged in the path", the worship of the lord is the most superior path. Despite these clear statements, those who lay claim to the superiority of the worshippers of the unmanifest are evasive and extremely audacious; therefore, they are indeed to be deeply pitied.