पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।।9.26।।
।।9.26।।जो भक्त पत्र? पुष्प? फल? जल आदि (यथासाध्य प्राप्त वस्तु) को भक्तिपूर्वक मेरे अर्पण करता है? उस मेरेमें तल्लीन हुए अन्तःकरणवाले भक्तके द्वारा भक्तिपूर्वक दिये हुए उपहार(भेंट) को मैं खा लेता हूँ।
।।9.26।। जो कोई भी भक्त मेरे लिए पत्र? पुष्प? फल? जल आदि भक्ति से अर्पण करता है? उस शुद्ध मन के भक्त का वह भक्तिपूर्वक अर्पण किया हुआ (पत्र पुष्पादि) मैं भोगता हूँ अर्थात् स्वीकार करता हूँ।।
।।9.26।। व्याख्या -- [भगवान्की अपरा प्रकृतिके दो कार्य हैं -- पदार्थ और क्रिया। इन दोनोंके साथ अपनी एकता मानकर ही यह जीव अपनेको उनका भोक्ता और मालिक मानने लग जाता है और इन पदार्थों और क्रियाओंके भोक्ता एवं मालिक भगवान् हैं -- इस बातको वह भूल जाता है। इस भूलको दूर करनेके लिये ही भगवान् यहाँ कहते हैं कि पत्र? पुष्प? फल आदि जो कुछ पदार्थ हैं और जो कुछ क्रियाएँ हैं (9। 27)? उन सबको मेरे अर्पण कर दो? तो तुम सदासदाके लिये आफतसे छूट जाओगे (9। 28)।दूसरी बात? देवताओंके पूजनमें विधिविधानकी? मन्त्रों आदिकी आवश्यकता है। परन्तु मेरा तो जीवके साथ स्वतःस्वाभाविक अपनेपनका सम्बन्ध है? इसलिये मेरी प्राप्तिमें विधियोंकी मुख्यता नहीं है। जैसे? बालक माँकी गोदीमें जाय? तो उसके लिये किसी विधिकी जरूरत नहीं है। वह तो अपनेपनके सम्बन्धसे ही माँकी गोदीमें जाता है। ऐसे ही मेरी प्राप्तिके लिये विधि? मन्त्र आदिकी आवश्यकता नहीं है? केवल अपनेपनके दृढ़ भावकी आवश्यकता है।]पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति -- जो भक्त अनायास यथासाध्य प्राप्त पत्र (तुलसीदल आदि)? पुष्प? फल? जल आदि भी प्रेमपूर्वक भगवान्के अर्पण करता है? तो भगवान् उसको खा जाते हैं। जैसे? द्रोपदीसे पत्ता लेकर भगवान्ने खा लिया और त्रिलोकीको तृप्त कर दिया। गजेन्द्रने सरोवरका एक पुष्प भगवान्के अर्पण करके नमस्कार किया? तो भगवान्ने गजेन्द्रका उद्धार कर दिया। शबरीके दिये हुए फल पाकर भगवान् इतने प्रसन्न हुए कि जहाँ कहीं भोजन करनेका अवसर आया? वहाँ शबरीके फलोंकी प्रशंसा करते रहे (टिप्पणी प0 514.1)। रन्तिदेवने अन्त्यजरूपसे आये भगवान्को जल पिलाया तो उनको,भगवान्के साक्षात् दर्शन हो गये।जब भक्तका भगवान्को देनेका भाव बहुत अधिक बढ़ जाता है? तब वह अपनेआपको भूल जाता है। भगवान् भी भक्तके प्रेममें इतने मस्त हो जाते हैं कि अपनेआपको भूल जाते हैं। प्रेमकी अधिकतामें भक्तको इसका खयाल नहीं रहता कि मैं क्या दे रहा हूँ? तो भगवान्को भी यह खयाल नहीं रहता कि मैं क्या खा रहा हूँ जैसे? विदुरानी प्रेमके आवेशमें भगवान्को केलोंकी गिरी न देकर छिलके देती है? तो भगवान् उन छिलकोंको भी गिरीकी तरह ही खा लेते हैं (टिप्पणी0 514.2)।तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः -- भक्तके द्वारा प्रेमपूर्वक दिये गये उपहारको भगवान् स्वीकार ही नहीं कर लेते? प्रत्युत उसको खा लेते हैं -- अश्नामि। जैसे? पुष्प सूँघनेकी चीज है? पर भगवान् यह नहीं देखते कि यह खानेकी चीज है या नहीं वे तो उसको खा ही लेते हैं। उसको आत्मसात् कर लेते हैं? अपनेमें मिला लेते हैं। इससे यह सिद्ध हुआ कि भक्तका देनेका भाव रहता है? तो भगवान्का भी लेनेका भाव हो जाता है। भक्तमें भगवान्को खिलानेका भाव आता है? तो भगवान्को भी भूख लग जाती हैप्रयतात्मनःका तात्पर्य है कि जिसका अन्तःकरण भगवान्में तल्लीन हो गया है? जो केवल भगवान्के ही परायण है? ऐसे प्रेमी भक्तके दिये हुए उपहार(भेंट) को भगवान् स्वयं खा लेते हैं।यहाँ पत्र? पुष्प? फल और जल -- इन चारोंका नाम लेनेका तात्पर्य यह है कि पत्र? पुष्प और फल -- ये तीनों जलसे पैदा होनेके कारण जलके कार्य हैं और जल इनका कारण है। इसलिये ये पत्र? पुष्प आदि कार्यकारणरूप मात्र पदार्थोंके उपलक्षण हैं क्योंकि मात्र सृष्टि जलका कार्य है और जल उसका कारण है। अतः मात्र पदार्थोंको भगवान्के अर्पण करना चाहिये।इस श्लोकमें भक्त्या और भक्त्युपहृतम् -- इस रूपमें भक्ति शब्द दो बार आया है। इनमें भक्त्या पदसे भक्तका भक्तिपूर्वक देनेका भाव है और भक्त्युपहृतम् पद भक्तिपूर्वक दी गयी वस्तुका विशेषण है। तात्पर्य यह हुआ कि भक्तिपूर्वक देनेसे वह वस्तु भक्तिरूप? प्रेमरूप हो जाती है? तो भगवान् उसको आत्मसात् कर लेते हैं अपनेमें मिला लेते हैं क्योंकि वे प्रेमके भूखे हैं।विशेष बातइस श्लोकमें पदार्थोंकी मुख्यता नहीं है? प्रत्युत भक्तके भावकी मुख्यता है क्योंकि भगवान् भावके भूखे हैं पदार्थोंके नहीं। अतः अर्पण करनेवालेका भाव मुख्य (भक्तिपूर्ण) होना चाहिये। जैसे? कोई अत्यधिक गुरुभक्त शिष्य हो? तो गुरुकी सेवामें उसका जितना समय? वस्तु? क्रिया लगती है? उतना ही उसको आनन्द आता है? प्रसन्नता होती है। इसी तरह पतिकी सेवामें समय? वस्तु? क्रिया लगनेपर पतिव्रता स्त्रीको बड़ा आनन्द आता है क्योंकि पतिकी सेवामें ही उसको अपने जीवनकी और वस्तुकी सफलता दीखती है। ऐसे ही भक्तका भगवान्के प्रति प्रेमभाव होता है? तो वस्तु चाहे छोटी हो या बड़ी हो? साधारण हो या कीमती हो? उसको भगवान्के अर्पण करनेमें भक्तको बड़ा आनन्द आता है। उसका भाव यह रहता है कि वस्तुमात्र भगवान्की ही है। मेरेको भगवान्ने सेवापूजाका अवसर दे दिया है -- यह मेरेपर भगवान्की विशेष कृपा हो गयी है इस कृपाको देखदेखकर वह प्रसन्न होता रहता है।भावपूर्वक लगाये हुये भोगको भगवान् अवश्य स्वीकार करते हैं? चाहे हमें दीखे या न दीखे। इस विषयमें एक आचार्य कहते थे कि हमारे मन्दिरमें दीवालीसे होलीतक अर्थात् सरदीके दिनोंमें ठाकुरजीको पिस्ता? बादाम? अखरोट? काजू? चिरौंजी आदिका भोग लगाया जाता था परन्तु जब यह बहुत महँगा हो गया? तब हमने मूँगफलीका भोग लगाना शुरू कर दिया। एक दिन रातमें ठाकुरजीने स्वप्नमें कहा -- अरे यार तू मूँगफली,ही खिलायेगा क्या उस दिनके बाद फिर मेवाका भोग लगाना शुरू कर दिया। उनको यह विश्वास हो गया कि जब ठाकुरजीको भोग लगाते हैं? तब वे उसे अवश्य स्वीकार करते हैं।भोग लगानेपर जिन वस्तुओंको भगवान् स्वीकार कर लेते हैं? उन वस्तुओंमें विलक्षणता आ जाती है अर्थात् उन वस्तुओंमें स्वाद बढ़ जाता है? उनमें सुगन्ध आने लगती है उनको खानेपर विलक्षण तृप्ति होती है? वे चीजें कितने ही दिनोंतक पड़ी रहनेपर भी खराब नहीं होतीं आदिआदि। परन्तु यह कसौटी नहीं है कि ऐसा होता ही है। कभी भक्तका ऐसा भाव बन जाय तो भोग लगायी हुई वस्तुओंमें ऐसी विलक्षणता आ जाती है -- ऐसा हमने सन्तोंसे सुना है।मनुष्य जब पदार्थोंकी आहुति देते हैं तो वह यज्ञ हो जाता है चीजोंको दूसरोंको दे देते हैं तो वह दान कहलाता है? संयमपूर्वक अपने काममें न लेनेसे वह तप हो जाता है और भगवान्के अर्पण करनेसे भगवान्के साथ योग (सम्बन्ध) हो जाता है -- ये सभी एक त्यागके ही अलगअलग नाम हैं। सम्बन्ध -- संसारमात्रके दो रूप हैं -- पदार्थ और क्रिया। इनमें आसक्ति होनेसे ये दोनों ही पतन करनेवाले होते हैं। अतः पदार्थ अर्पण करनेकी बात पूर्वश्लोकमें कह दी और अब आगेके श्लोकमें क्रिया अर्पण करनेकी बात कहते हैं।
।।9.26।। विश्व में कोई ऐसा धर्म नहीं है? जो भक्तों द्वारा ईश्वर को उपहार देने को मान्यता और प्रोत्साहन न देता हो। आधुनिक शिक्षित पुरुष को वास्तव में आश्चर्य होता है कि आखिर अनन्त परमात्मा को अपने दीपक के लिए तेल या एक मोमबत्ती या रहने के लिए मन्दिर या मस्जिद के रूप में एक घर जैसी क्षुद्र वस्तुओं की आवश्यकता क्यों होती है विपरीत धारणाओं के विष से विषाक्त हुई शुष्क व आनन्दहीन बुद्धि के लोग निर्लज्जतापूर्वक इसका भी आग्रह करने लगे हैं कि ईश्वर के इन घरों को अस्पताल? विद्यालय? मानसिक चिकित्सालय और प्रसूति गृहों में परिवर्तित कर देना चाहिए।परन्तु मेरा विश्वास है कि मैं ऐसे समाज को सम्बोधित कर रहा हूँ? जो कमसेकम अभी तो नैतिक पतन के अधोबिन्दु तक नहीं पहुँचा है। जिस समाज में अभी भी भावनापूर्ण स्वस्थ हृदय के विवेकशील लोग रहते हैं? वहाँ निश्चय ही मन्दिरों और पूजा की आवश्यकता है। यह भी ध्यान में रखने की बात है कि इन मन्दिरों में उनकी कलाकौशल पूर्ण रचना? कर्मकाण्ड का आडम्बर या स्वर्णाभूषणों की चमक और धन का प्रदर्शन उनकी सफलता के मूल कारण नहीं हैं। यहाँ तक कि प्रतिदिन वहाँ आने वाले दर्शनार्थियों की संख्या पर भी उनकी सफलता निर्भर नहीं करती।इस श्लोक की प्रत्यक्ष भाषा और शैली ही यह स्पष्ट करती है कि विश्वपति भगवान् को इन भौतिक वस्तुओं का कोई मूल्य और महत्व नहीं है। वे अपने भक्त का वह प्रेम और भक्ति स्वीकार करते हैं जिससे प्रेरित होकर वह अल्प उपहार भगवान् को अर्पण करता है फिर अर्पित की हुई वस्तु चाहे पत्र? पुष्प? फल? या स्वर्ण मन्दिर हो? उसका महत्त्व नहीं भगवान् कहते हैं? शुद्धचित्त के उस भक्त के द्वारा भक्तिपूर्वक अर्पित वह उपहार मैं स्वीकार करता हूँ।इस श्लोक में विशेष रूप से चुनकर कुछ शब्दों का प्रयोग किया गया है जो त्याग और अर्पण के उस सिद्धांत को स्पष्ट करता है? जिस पर सभी धर्मों का आग्रह होता है। इसमें सन्देह नहीं है कि परमात्मा को अपना पूर्णत्व पूर्ण करने के लिए अथवा अनन्त वैभव को बनाये रखने के लिए भक्तों के उपहारों की आवश्यकता नहीं होती। भक्तगण अपने इष्ट देवता को कुछनकुछ अर्पण करना चाहते हैं? जो वास्तव में भगवान् के द्वारा निर्मित जगत् रूप उपवन की ही एक वस्तु होती है? जिसका भक्तजन उपयोग कर रहे थे। एक सार्वजनिक उपवन में भी कोई प्रेमी वहीं से फूल तोड़कर अपनी प्रेमिका को भेंट देता है। इसी प्रकार? भक्त भी भगवान् के ही उपवन से वस्तु चुराकर उन्हें ही पुन अर्पित करता है। विचार करने से ज्ञात होता है कि वास्तव में? भगवान् को कुछ भेंट देने का हमारा अभिमान कितना वृथा और खोखला है।फिर भी? ईश्वर की सब प्रकार की पूजाओं में उन्हें कुछ अर्पण करने का महत्त्वपूर्ण विधान है? जिसके पालन पर विशेष बल दिया जाता है। पत्रपुष्पादि अर्पण करते समय यदि भक्त यह समझता है कि वह उन वस्तुओं को ही समर्पित कर रहा है? तो वह इस विधान का ही दुरुपयोग कर रहा है। वह अर्पण के सिद्धांत को नहीं जानता है। यहाँ पुष्प आदि का प्रयोजन एक चम्मच के समान है। भोजन के समय हम चम्मच का उपयोग किसी खाद्य पदार्थ को मुँह तक ले जाने में करते हैं परन्तु भोजनोपरान्त चम्मच थाली में ही रखा रहता है। बगीचे में या मन्दिर में फूलफल आदि रहते ही हैं परन्तु जब एक भक्त उन्हें तोड़कर भगवान् को अर्पण करता है तब वे उसके प्रेम और समर्पण को व्यक्त करने के माध्यम बन जाते हैं।यही बात भगवान यहाँ स्पष्ट करते हैं कि? शुद्ध बुद्धि के भक्त द्वारा भक्तिपूर्वक अर्पित वस्तु को मैं स्वीकार करता हूँ।इसलिए भगवान को कुछ अर्पण करने की क्रिया प्रभावपूर्ण होने के लिए दो बातों की आवश्यकता है (क) वह उपहार भक्तिपूर्वक अर्पण किया गया हो तथा (ख) वह शुद्ध बुद्धि के भक्त द्वारा अर्पण किया गया हो। इन दोनों बातों के बिना अर्पण केवल आर्थिक अपव्यय है और अन्धश्रद्धा तथा मिथ्याविश्वास है। यदि उसका उचित अनुसरण किया जाय तो आत्मविकास के आध्यात्मिक मार्ग के लिए उपयुक्त वाहन बन जाता है।इसलिए --
9.26 Whoever offers Me with devotion-a leaf, a flower, a fruit, or water, I accept that (gift) of the pure-hearted man which has been devotionally presented.
9.26 Whoever offers Me with devotion a leaf, a flower, a fruit or a little water that, so offered devotedly by the pure-minded, I accept.
9.26. Whosoever with devotion offers Me a leaf, a flower, a fruit, or [a little] water, I taste that offered with devotion by one with well-controlled self (mind).
9.26 पत्रम् a leaf? पुष्पम् a flower? फलम् a fruit? तोयम् water? यः who? मे to Me? भक्त्या with devotion? प्रयच्छति,offers? तत् that? अहम् I? भक्त्युपहृतम् offered with devotion? अश्नामि eat (accept)? प्रयतात्मनः of the pureminded.Commentary A gift? however small? is accepted by the Lord? when it is offered with profound faith. The Lord is ite satisfied even with a leaf? a flower? a fruit or water? when it is offered with singleminded devotion and pure heart. Was He not satisfied with the little parched rice from the bundle of Sudama and the small berries offered by Sabari You need not build a golden temple for Him. Build a golden temple in your heart. Enthrone Him there. He wants only your devoted heart. But it is difficult to please Indra. You wll have to offer valuable (material) objects to him.A leaf? a flower of a fruit are merely symbols. The true means of attaining the Lord is pure unflinching devotion. All the objects of the state belong to the king. If the servants of the state offer with devotion some objects to the king he is highly satisfied. Even so all the objects of the whole world belong to Him. Yet? He is highly pleased if you offer even a little thing with devotion.Asnami? literally means eat. The indicative meaning or Lakshana Vritti is accept.
9.26 Yah, whoever; prayaccati, offers; me, Me; bhaktya, with devotion; patram, a leaf; puspam, a flower phalam, a fruit; or toyam, water; asnami, I accept; tat, that (gift)-leaf etc.; prayata-atmanah, of the pure-hearted man; which has been bhakti-upahrtam devotionally presented. Since this is so, therefore-
9.23-26 Ye pi etc. upto prayatatmanah. Even those who worship [gods] with other names, they too [in fact] worship Me alone, becaue there is nothing (no god) to be worshipped apart from the Brahman. But the difference is that [they do so] by non-injunction. Non-injunction : different injunctions. [This amounts to saying that] having the innate nature of the Absolute Brahman-Existence, I am indeed worshipped by manifold injunctions (i.e., sacrifices enjoined by injunctions). But non-injunction should not be explained as by defective injunction as it has been done by others (other commentators), who acire dirts of great sins by insulting other systems of philosophy. If their view is correct then the declarations that are actually found viz., They offer sacrifice to Me alone, and I am alone the enjoyer of all sacrifices - all would be inconsistent. Enough of talk with the sinful ones. Our preceptors, however, explain [yepyanya-etc.] as follows : Those who, following the principle of the doctrine of duality consider certain deity as different from their own Self and as devoid of the innate nature of the Brahman, and offer sacrifice to that deity only-but it is only to Me, their own Self that even those men offer their sacrifices, however by non-injunction i.e. by faulty injunction of the nature of duality-view. That is why [the Lord] says (in verse 25) They do not recognise Me, their own Self, correctly as that deity itself, i.e., as the enjoyer [of the oblation of the sacrifice]. Hence they move away from My nature . Why ? By being votaries of gods, they attain the gods etc. (verse 26). It amounts to say that this [fact of attaining these gods] is itself nothing but moving away [from Me, the Self]. On the other hand, those who realise My nature (i.e. Me) as being not different [from their Self], they offer sacrifices to Me alone, even though those sacrifices etc. are for the gods, goblins and manes. [The Lord] is going to conclude [the present topic] as : (Thus) offering sacrifice to Me they attain Me alone. (IX-29,35). But that alone is called a deity which is aimed at [according to injunction], for offering things (i.e. oblation). Hence, how can a sacrifice be offered to ones own Self, a category that cannot be aimed at ? For example, there is the injunction: The oblation [of rice] of the rite prayana, crooked in the milk, is intended for the deity Aditi; and hence this Aditi becomes the object intended [in the sacrifice], because that particular deity is an adjunct of an injunction, and because it is included in the injunction as one to be aimed at. But [in the present case], there is no injunction that concerns the Self. Having [these objections] in mind [the Lord] says : [They offer sacrifice] to Me following non-injunction. The idea is this : An injunction is reired only in the case of a deity that is different from ones own Self. For, the injunction is one of the nature of imparting the knowledge only of that particular thing which is not known [otherwise]. But, ones own Self, the Absolute Lord, is known, not following any injunction. For, the knowledge of the Self is not brought by injunction. Certainly no action is undertaken not aiming the Self. Therefore in all cases [of offerings], intended for the deities like Indra etc., this Self of ones own is certainly intended , as the Self is, by nature, the illuminator of the entire Universe; as It is like a thread in a garland; and as It is illumining [on Its own accord], asserting Its superiority [over all others] and only serving as a background (bhittih, a screen, or a wall) of the manifestations of the deity so intended by him [in the sacrifice]. Thus it is established by logic that even the votaries of gods offer sacrifices to Me (the Absolute) alone, becuase I depends on no injunction. As far as these sacrificers are concerned, the principal effect of the sacrifice viz., attaining Me, is not intended by them as their own. On the other hand, they are very much satisfied with attaining the status of Indra etc., just as a priest is satisfied with limited fees. To indicate this, the parasmaipada form (yajanti) [is used]. For, it has been stated by myself (Ag.) [else-where] as : One, who knows the Vedas and does not know [to intend for] the status of (or the word) Sambhu (the Absolute), would feel afflicted in despair. [For], aspiring for the heaven, and [hence] rejecting the status of [the actual] performer of of sacrifice (yajamana), [but at the same time] performing sacrifice for others (yajan), he has become a [mere] priest in the sacrifice. Indeed, the divergently flowing floods of taste for action, without exception, - even though they flow from the Absolute consciousness - do not bestow [on the performer] the mighty ocean of Bliss of ones own Self if they do not gain a complete stability Thus whosoever realises in the said manner, his sacrifice, though aimed at the deities like Indra, is in fact a sacrifice offered to the Absolute Lord. Whatever may be the other actions of his, they too become acts of worshipping his own Self, the Absolute Lord, as It alone is intended in all his action. This [the Lord] says :
9.26 Whoever offers to Me with true devotion a leaf, or a flower, or a fruit or water, which can be easily obtained, I accept it. That true devotion is love of such an exalted kind that the devotee cannot sustain himself without making such offering; the devotee has no extraneous purpose other than serving Me. Such an offering coming from a heart rendered pure with that singleness of purpose of considering the offering as an end in itself - I, the Lord of the universe, whose sport consists in the origin, maintenance and dissolution of the entire world, who has all desires fulfilled, whose will is always accomplished, whose auspicious attributes are unlimited and unsurpassed, who is enjoying the infinite and unsurpassed bliss that is in Myself - I accept and enjoy the aforesaid type of offering, as if I was obtaining a desired object far beyond the range of My hopes. Thus it is declared in the Moksa-dharma: Whatever acts are consecrated by those whose intellects are concentrated in single-pointed devotion, all these, the Lord Himself accepts on His head. (Ma. Bha. Sa., 340.64) Sri Krsna proceeds to say: As there is this distinctive excellence, incomprehensible by speech and mind in respect of these great men called the Jnanins, you also, following them, become a Jnanin, i.e., have your self and all your belongings bent down, i.e., dedicated, under the weight of Bhakti as prescribed earlier. Be always singing My praises, doing My services, worshipping Me and prostrating before Me; also perform your secular and Vedic duties, periodical and occasional, in this manner.
For the worshippers of the devatas, there is extreme trouble, but this not so for my devotees. In this verse, the word bhakyta in the instrumental case literally means “by the devotional process.” But then with the next phrase bhakty upahrtam (offered by the process of bhakti), there would be unnecessary repetition. The sentence would read, “I accept that which is offered by the process of devotion from whoever offers by the process of devotion.” Thus the word bhakya means “with devotion” indicating in this sentence a person with genuine devotion, the devotee. Thus, I do not accept what is offered by persons who are not my devotees with only some temporary devotion. But whatever my devotee gives, I enjoy in a suitable way (asnami). What type of offering is it? It is not given because someone told him to offer it, but it is given out of love. But if my devotee has an impure body, I do not accept even that offering. He has pure body (prayatatmanah, ritually pure body). This excludes persons during menstrual cycle or with other impurities. However, the word prayata atmanah can also mean a person with pure mind. No one except my devotee has a pure mind. As Pariksit says: dhautatma purusah krsna-pada-mulam na muncati A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Krishna, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey. SB 2.8.6 The sign of their purity is the fact that they cannot give up the service to my lotus feet. Even if there is a trace of lust or anger it is insignificant, like the bite of a toothless snake.
Thus it has been revealed that the devotees of the Supreme Lord attain eternal benedictions and now Lord Krishna explains how simple and easy it is to render bhakti or exclusive loving devotion unto Him. One who has no position in society who is penniless but clean externally and cleansed internally. If such a being offers the Supreme Lord a fruit or flower, or some water or even a leaf to the Supreme Lord with devotion in their heart He will gladly accept and transcendentally enjoy with great pleasure such simple things. Unlike the demigods who will only accept offerings of great opulence and other petty gods who expect one to perform very unreasonable and sometimes horrendous requests to prove ones allegiance; the Supreme Lord Krishna possessing eternal existence, unlimited knowledge and immeasurable bliss as well as all superlative qualities and excellent attributes is not half as pleased by opulent, ostentatious offerings as He is pleased by offerings imbued and saturated by the loving devotion of bhakti. Therefore whatever simple or minute offering is given to Him by His devotee He happily accepts even if it is only a leaf.
Perchance one may assume that since Lord Krishna is in the paramount position as the Supreme Lord and God of all lords and gods then His worship and propitiation will be the most complicated and difficult and so worship of lesser gods is easier. To clear this misconception Lord Krishna states me bhaktya prayacchati meaning if one offers to Him with devotion. As it is only possible that His devotees have devotion for Him it is natural that He only accepts offerings from His devotees. The Varaha Purana states that: Offerings from those who are not His devotees by unrighteous means does not lead to positive results. Exclusively by bhakti or loving devotion for His satisfaction does the Supreme Lord become pleased. The Mahabharata has stated that: One who is in communion with the Supreme Lord through bhakti is revered by all. Solely by bhakti to the Supreme Lord exclusively is one considered in this world to be beyond the sway of the three gunas being the modes of goodness, passion and ignorance and beyond the pull of their own self interest for one has communion with the Supreme Lord externally as the all pervading cognisant and internally as paramatma the all pervasive supreme soul in all sentient beings.
Whoever offers the Supreme Lord Krishna even the most easily obtainable articles such as a flower, a fruit, some water or even a leaf, He will accept if the are offered with bhakti or exclusive loving devotion. Lord Krishnas devotee love Him so ardently and enthusiastically that without dedicating all they have for His acceptance the devotee finds themselves unable to tolerate their very existence and subsequently so impassioned do they feel this love that their very act of offering in devotion even a leaf has great merit in the fulfillment of their enthusiasm to please the Supreme Lord. The compound word prayatmatmanah means a devoted, pure minded and pure hearted being. Pure in mind, pure in heart consists of an attitude and mentality of dedicating everything they offer to the Supreme Lord exclusively with only motives of pure devotion and love which is the topmost ambition and goal of the spiritually enlightened. Thus such humble offerings as water or even a simple leaf are given with love by such persons. The Supreme Lord Krishna, the Resplendent Lord of all Lords, Whose will is unalterable. Who is completely self-satisfied. Whose glorious qualities and attributes are transcendent and limitless. Who is the sole source of all created beings and from Whom all the trillions of universes come into existence, He views their appearance and disappearance like a marvelous show that is like sport for Him. Although He is supremely and sublimely satisfied naturally in the unlimited bliss of Himself in unparalleled felicity; He is always joyful to receive an offering from His devotees no matter how simple. The Supreme Lord accepts even the most humble offering from His devotee even if it is only fresh water or a flower which are easily available because it is given with bhakti or loving devotion. The Moksa Dharma states: The Supreme Lord looks at such offerings as being so rare and precious that they are comparable to the most cherished possession of desired expectations in a longing heart. In Mahabharata, Santi-parva, chapter CLXXI, verse LXIII it states: Whatever acts are consecrated to the Supreme Lord with exclusive single focused devotion, the Supreme Lord Himself accepts them upon His head. Inasmuch as these are the special characteristics of the exalted, noble souled bhaktas or loving devotees of the Supreme Lord. Everyone regardless of position should without consideration of thinking or acting become such a bhakta and along with all family members attain loving devotion to the Supreme Lord as has been profusely described. Such a one should always be singing His glories, chanting His praises, remembering His pastimes, rendering service to Him, worshipping Him, prostrating before Him and offering everything to Him. All these things should be lovingly performed along with ones secular and religious duties according to ones varna and asrama or class and position in society as authorized by Vedic scriptures.
Whoever offers the Supreme Lord Krishna even the most easily obtainable articles such as a flower, a fruit, some water or even a leaf, He will accept if the are offered with bhakti or exclusive loving devotion. Lord Krishnas devotee love Him so ardently and enthusiastically that without dedicating all they have for His acceptance the devotee finds themselves unable to tolerate their very existence and subsequently so impassioned do they feel this love that their very act of offering in devotion even a leaf has great merit in the fulfillment of their enthusiasm to please the Supreme Lord. The compound word prayatmatmanah means a devoted, pure minded and pure hearted being. Pure in mind, pure in heart consists of an attitude and mentality of dedicating everything they offer to the Supreme Lord exclusively with only motives of pure devotion and love which is the topmost ambition and goal of the spiritually enlightened. Thus such humble offerings as water or even a simple leaf are given with love by such persons. The Supreme Lord Krishna, the Resplendent Lord of all Lords, Whose will is unalterable. Who is completely self-satisfied. Whose glorious qualities and attributes are transcendent and limitless. Who is the sole source of all created beings and from Whom all the trillions of universes come into existence, He views their appearance and disappearance like a marvelous show that is like sport for Him. Although He is supremely and sublimely satisfied naturally in the unlimited bliss of Himself in unparalleled felicity; He is always joyful to receive an offering from His devotees no matter how simple. The Supreme Lord accepts even the most humble offering from His devotee even if it is only fresh water or a flower which are easily available because it is given with bhakti or loving devotion. The Moksa Dharma states: The Supreme Lord looks at such offerings as being so rare and precious that they are comparable to the most cherished possession of desired expectations in a longing heart. In Mahabharata, Santi-parva, chapter CLXXI, verse LXIII it states: Whatever acts are consecrated to the Supreme Lord with exclusive single focused devotion, the Supreme Lord Himself accepts them upon His head. Inasmuch as these are the special characteristics of the exalted, noble souled bhaktas or loving devotees of the Supreme Lord. Everyone regardless of position should without consideration of thinking or acting become such a bhakta and along with all family members attain loving devotion to the Supreme Lord as has been profusely described. Such a one should always be singing His glories, chanting His praises, remembering His pastimes, rendering service to Him, worshipping Him, prostrating before Him and offering everything to Him. All these things should be lovingly performed along with ones secular and religious duties according to ones varna and asrama or class and position in society as authorized by Vedic scriptures.
Patram pushpam phalam toyam yo me bhaktyaa prayacchati; Tadaham bhaktyupahritamashnaami prayataatmanah.
patram—a leaf; puṣhpam—a flower; phalam—a fruit; toyam—water; yaḥ—who; me—to Me; bhaktyā—with devotion; prayachchhati—offers; tat—that; aham—I; bhakti-upahṛitam—offered with devotion; aśhnāmi—partake; prayata-ātmanaḥ—one in pure consciousness
