The 12 th chapter on Bhakti Yoga begins with a question from Arjuna. He asks: “Some people worship
God with name and form – they chant and pray. Others worship the imperishable, the unmanifest.
Which is better?”
Arjuna’s question came from a conflict he was facing. From earlier chapters, Arjuna knew that there are
two ways of looking upon God. (1) God as the creator and protector, who listens to our prayers (2) God
as the all-pervading divine spirit, that is Nirakara, transcending names and forms. Arjuna thought he
could choose between God with form or God without form.
It is not a matter of our intellectual choice. It is a matter of our own spiritual evolution. A ten-year-old
boy has to attend primary school first – he cannot just choose to go to a university. Similarly, in the
beginning of our spiritual journey, we worship God as Sakara, as the creator and protector. Upon the
highest realization, we see God as Nirakara, the all-pervading divine spirit present everywhere and in
everything, transcending names, forms, time, space, causation, and verbalization.
In answer, Lord Krishna says that for those who identify with their body, the path of Nirakara is very
difficult. Their only option is to worship God as Sakara, by performing spiritual practices.
They can have the intellectual conviction of the highest idea of God to prevent fanaticism. Advaita
accommodates the path of Bhakti – each one should follow the path that is most suitable for them.
Bhakti reaches its zenith when the devotee feels he is an instrument in the hands of God.
In the 13 th to 19 th verses of the 12 th chapter, Lord Krishna describes the characteristics of an ideal
devotee. Lord Krishna does not mention rituals or going to a temple. He essentially says that all genuine
devotees are good human beings.
Lord Krishna concludes the chapter in the 20 th verse by saying that anyone who practices this great
spiritual discipline with sanctity and sacredness, with unselfishness, with a universal outlook – he is
extremely dear to Him.
When a person, who has done spiritual practices in previous life, deviates from that path, God will help
put him back on the right path. In Vaishnava tradition, there is a verse, where God says: “The person
whom I want to bless, I shall steal all his wealth, I shall ensure he is deserted by his friends and becomes
isolated. If he still retains his faith, I shall elevate him to such a high position that he will be the envy of
angels.”
The 13 th chapter begins with another question from Arjuna. He asks in the 1 st verse: “What is Prakriti or
matter? What is the nature of consciousness? What is kshetra or field? Who is kshetrajna, knower of the
field? What is known, who is the knower, and what is knowledge?”
The context behind this question comes from the 11 th chapter. In the 11 th chapter, Arjuna experiences
the vision of the universal form of the divine. This cosmic divine form transcends our concept of time
and space. He shows that all the different creatures, animals, suns, moons, stars, galaxies, human
beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form.
When Arjuna gets this vision, he is freed from doubts. However, some doubts remained. For example,
he thought of the cosmic form as God’s body. He thought, “What happens to God’s body?”

Lord Krishna starts answering in the 2 nd verse. He says that this body is the kshetram, or field. This body
is a complex, intelligent machine. There is a designer behind it who came up with this intelligent design.
That designer is the kshetrajna, the one who knows this machine – it is the divine spark that is present
within this body.
It is present in every being. Swami Vivekananda said that the difference between an amoeba and a
Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord
manifests in His full effulgence.
We march towards enlightenment when we realize kshetra as only kshetra, not as the highest reality.
Then we look for something higher than kshetra, and our spiritual journey begins. Ultimately, we realize
that the divine spark is present as drshta, as the witness, as kshetrajna, in all kshetras.