Bhagavad Gita Chapter 12
Special Note
Chapter 12 introduces the benefits obtained through the worship of Brahm (Kaal), while Chapter 13 introduces the glory of the Complete Brahm (the Supreme God).
Arjun’s Question – Chapter 12, Verse 1
In Chapter 12, Verse 1, Arjun asks: “Among those who constantly worship you, and those who worship the imperishable, invisible Supreme God with supreme devotion, who is the true knower of yoga—that is, who truly understands the path of devotion?”
Without Satnam and Saarnaam, Worshippers of Brahm Remain Trapped in Kaal’s Net
In Chapter 12, Verse 2, Kaal Bhagwan says that those who worship him are considered the best by him.
In Chapter 12, Verses 3–4, it is further stated that those who, after controlling their senses, worship the all-pervading, eternal, immovable, invisible, and imperishable Supreme God—but do so by abandoning the actual scriptural method of devotion, that is, abandoning scriptural injunctions and following self-created practices—such seekers, though wishing the welfare of all beings and remaining equal-minded, still ultimately attain me (Brahm/Kaal).
The same proof is found in Gita Chapter 7, Verse 18, which states that although such a soul is knowledgeable and noble, due to lack of true spiritual knowledge, that soul remains dependent on my inferior and non-excellent state.
Special Explanation
The Vedas and the Gita give correct information about the imperishable, indescribable, invisible Complete Brahm (Satpurush). However, the method of worship described—such as the one-syllable mantra “Om,” yajnas, etc.—pertains only to the formless Kaal Bhagwan.
Therefore, devotees of the formless path, such as Markandeya, continued chanting “Om,” believing God to be formless, imperishable, and invisible. Ultimately, they reached Mahaswarg (Great Heaven).
Thus, God says that such seekers are still not free from his trap. Those who worship him (in Krishna form or Vishnu form) will reach Vishnu Lok, then after enjoying the fruits of their virtuous deeds, will fall into hell and the cycle of eighty-four lakh life forms.
Hence, worship of Vishnu-form gives quicker results, but even that worship is considered immature and inadequate, because in Gita Chapter 17, Verse 23, the true worship of the Supreme God is clearly described through the three mantras: Om, Tat, Sat.
In Chapter 12, Verses 3–4, it is stated that those who worship the Supreme God without following the prescribed scriptural method do not attain the Supreme God. Instead, by chanting the name “Om,” they attain Brahm Lok and thus remain within Kaal Lok.
Again, this is confirmed in Gita Chapter 7, Verse 18, which says that although such souls are noble, due to lack of true knowledge, they remain confined to Kaal’s inferior realm.
Difficulty of Worship of the Formless
In Chapter 12, Verses 5–8, it is said that those who worship considering God to be formless undergo great bodily hardship. This path is extremely painful and not possible for ordinary seekers.
Therefore, those who worship me (in Vishnu form) with exclusive devotion are quickly uplifted. I temporarily free them from the mortal world, and since they worship me as Vishnu, they reach Vishnu Lok. After exhausting their merits, they again fall into hell and the cycle of births. (Proof: Gita 14:6, 14, 18)
Instructions from Verses 9–18
In Chapter 12, Verses 9–18, Brahm says:
- If you cannot steady your mind, practice abhyas yoga (repetition of name).
- If unable even to do that, then perform actions according to scripture.
- If that too is not possible, then renounce the fruits of actions.
By renunciation, peace is quickly attained. A devotee who is free from attachment and hatred is extremely dear to me.
Special Clarification
Kaal Brahm says that by stopping the mind and renouncing the fruits of actions, liberation is assured. But the mind has never been controlled by Shiva, Brahma, Vishnu, nor by Brahm (Kaal)—so how can Arjun control it?
The mind itself is a form of Kaal (Brahm). Even the thousand-armed Kaal can be restrained only through the chanting of the Supreme Akshar Brahm (Complete Supreme God), who has countless arms.
Only a devotee who receives the true Naam from a Saint of the Supreme God, lives within guru discipline, and practices Naam yoga can attain liberation.
Therefore, readers should reflect: through Brahm-worship, the mind cannot be controlled, and hence complete liberation is not possible.
Verses 19–20: Ideal Qualities (Impossible for Ordinary Seekers)
In Chapter 12, Verses 19–20, it is said that a devotee who:
- Remains equal in praise and criticism,
- Is content with simple food,
- Is free from attachment,
- Has steady intellect,
- Is devoted and free from desire, anger, attachment, hatred, greed, and delusion,
is extremely dear to me.
Readers should reflect: such capability does not exist even in Brahma, Vishnu, and Shiva—so how can an ordinary seeker achieve this? Therefore, such a devotee cannot truly become dear to Kaal, nor can they attain the Supreme God.
Thus, it is established that through Brahm-worship, the final attainment is only heaven, hell, and the cycle of eighty-four lakh births.
Special Note on Chapter 13
In Chapter 13, Verses 12 to 34, the Gita knowledge-giver provides knowledge of another Supreme God, distinct from himself. Verses 29 and 32 provide general understanding.
Regarding that Supreme God, Chapter 12, Verse 20 states that the devotee who worships “mat-paramah”—meaning the Supreme God superior to me—while following the stated rules, is extremely dear to me.
Clarification of “Mat-paramah”
Some translators (such as ISKCON) translate “mat-paramah” as “considering me as everything,” while others translate it as “completely devoted to me.” Both are incorrect.
The correct meaning is “superior to me.” This is confirmed because:
- In Gita Chapter 8, Verse 13, ISKCON itself translates “parama” as “supreme.”
- “Parama” means superior.
Thus, mat + paramah correctly means: “Devotees of the Supreme God who is superior to me are extremely dear to me.”
This interpretation aligns perfectly with Chapter 13, Verses 12–28 and 30, 32–34, which extensively describe the Supreme God other than the Gita speaker.
The author’s purpose is to show how incorrect translations distort meaning. In Chapter 12, Verse 20, ISKCON translated “parama” incorrectly as “Supreme Lord” referring to Krishna, which is wrong.
Similarly, in Gita Chapter 8, Verse 3, ISKCON translates “paramam” as “divine,” which is acceptable.
With correct interpretation, mat-paramah means: “One who worships the divine Supreme God superior to me is extremely dear to me.”
Just as a state minister respects admirers of the Prime Minister, Kaal shows special regard for devotees of Param Akshar Brahm.
Thus, Chapter 12, Verse 20 clearly refers to a Supreme God other than the Gita knowledge-giver—a truth that is fully elaborated in Chapter 13.