Bhagavad Gita Chapter 8- Akshara Brahma Yoga - Essence of Chapter 8

GeethaarTa Sangraham which has been Annotated as a Commentary in English By Oppiliappan kOil SrI Varadachari Sathakopan (www.sadagopan.org). 

This ebook is available at http://www.sundarasimham.org/ebooks/GitaSHM.pdf.  I have also attached the book for ease of download.

Translation of Alavandar's Gitarthasangraham, by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram has also been provided below.

SWAMY DESIKAN'S SUMMARY OF THE 8th CHAPTER OF GEETHA – PAASURAM 9

The EIGHTH Chapter of SrImath Bhagavath GeethA, which is the second chapter in the 

second hexad of Geetha adhyAyams.

ஆர்த்த செல்வமும் ஆர் உயிர் காணும் அரும் பயனும் பெறாது தன் கழல் கீழ் அமரும் பேரு வாழ்ச்சிகளும் 
சோராது உஹன்தவர் துமதி கொள்வதும் செய்வனவும் 
தேரா விசயனுக்குத் திருநாரணன் செப்பினனே

aarAtha selvamum aar uyir kaaNum arum payanum

pErAthu tann kazhal keezh amarum peru vAzhcchikaLum

sOrAthu uhanthavar thUmathi koLvathum seyvanavum

tErA Visayanukkut-ThirunAraNan seppinanE

MEANING:

Lord Krishna, the direct incarnation of SrIman NaarAyaNan, performed upadEsam to the confused Arjunan about the doctrines to be grasped and the practices to be observed by the four different adhikAris (qualified ones) who desire either undiminishing wealth or the enjoyment arising from the direct visualization of the Self or the parama purushArTam (the Supreme Goal) of living forever at the sacred feet of the Lord in His Supreme abode (SrI Vaikuntham).

PRELUDE TO THE 8TH CHAPTER

At the very end of the 7th chapter, Bhagavan used two slOkams (29th and 30th slOkam) to instruct ArjunA about the need for a clear understanding of three tatthvams by those who wish to get a release from dhOshams like old age, death et al and to enjoy the aanandham of direct visualization of the AathmA (KaivalyAnubhavam). These three tatthvams to be understood were mentioned without elaboration as “Brahmam, adhyAthmam and Karmam”.

Here “Brahmam” stands for the Supreme abode of auspicious attributes (viz). Svaroopam of Vishnu AdhyAthmam- Kruthsnam” refers to the blessed JnA~na svaroopam of the JeevAthma seen during KaivalyAnubhavam. “akhilam Karma” refers to the entire karmAs of the Lord. The adhikAri (seeker) here is the one who desires the joy of KaivalyAnubhavam. This upadEsam was covered in the 29th slOkam of the 7th Chapter and was for the benefit of KaivalyArTi, the one seeking Kaivalya anubhavam.  In the 30th and the final slOkam of the 7th chapter, our Lord aimed His instruction at the other remaining three adhikAris (Aartthan, arTArTi and Jig~nAsu), who are collectively named as the seekers of Iswaryam (IsvaryArTi). Our Lord indicated that these three adhikAris should know about AadhibhUtham, Aadhidhaivam, Aadhiyaj~nam and anthima smruthi (remembrance of the Lord even during their last moments on earth).

STRICTLY SPEAKING THERE ARE THREE TYPES OF ADHIKARIS INSTEAD OF FOUR:

1. KaivalyArTi, who desires pure aathmAnubhavam (visualization and enjoyment of the Self). He should know about the svaroopam of Parisuddha jeevan freed from the blemishes of Prakruthi. He should know that Jeevan in that pure state is to be enjoyed. This is known as Tathbrahmam. Next, KaivalyArTi should understand achEtana  prakruthi known as adhyAthmam. Finally, this type of adhikAri should stay away from visarga karmams. That leads to garbha vaasam from union with a woman to produce a child and life in samsaric world.

2. IsvaryArTi, who desires the best of worldly joys. The one wants to regain lost wealth (aarTi) and one who wishes to gain wealth for the first time, are both clubbed under “IsvaryArTi”. He has to understand Pancha bhUthams and the sabdha, sparsa, roopa, rasa, gandham concepts, which are known as adhibhUtham. The concept of enjoying bhOgam from a stand above that of Indhran, Brahma et al is known as the state of adhidhaivatham. This has also to be understood by the IsvaryArthi.

3. MokshArTi, who desires neither Kaivalyam nor perishable lOka sukhams but longs only for Moksham (residence in SrI Vaikuntam to enjoy the bliss of nithya kaimakryam to SrIman NaarAyaNan). He should know that during karmAnushtAnam, Indhran and other DevAs are bodies of the Lord and the Lord is the indweller in them and it is indeed He who is worshipped by that karma of theirs. That EmperumAn is known as adhiyaj~nan. This type of reflection(anusandhAnam) is common to IsvarthyArTi, KaivalyArTi and MokshArTi).

Each of these three kinds of adhikAris need to understand different tattvams (Brahmam, adhyAthmam and Karmam for KaivalyArTis and adhyayaj~nam). Arjuna was confused between these terminologies and the requirements that each kind of adhikAri should possess. In the first slOkam of the 8th Chapter, Arjuna pleads with the Lord to explain these concepts clearly.

There are 8 questions from Arjuna:

(1)   Who is that Brahmam? (2) What is adhyAthmam? (3) What is Karmam? (4) What are the activities of Brahmam? (5) What is AadhibhUtham? 6) What is Aadhidhaivam? (7) How can one find adhiyaj~nam in the body of Jeevans? Who is Aadhijaj~Nan? (8) During the last moments, what is the purpose of Yours (Lord's), what form are You (My Lord) appearing and how can one recognize You then?

Throughout the entire 8th chapter, BhagavAn answers patiently and clearly the above 8 questions from Arjuna.

SWAMY ALAVANTHAR'S SUMMARY OF THE EIGHTH CHAPTER

Swami Yamunacharya

Aishwaraya akshara yathamya bhagavad charanar thinam I

Vedhyo padeya bhavanam ashtame bheda uchyate II sloka 12

ऐश्वर्य अक्षर यथाम्य भगवद् चरणर थिनं I 

वेध्यः पदेय भवनं अष्टमे भेद उच्यते  I I श्लोक 12

(MEANING):

There are three kinds of seekers: (1) the wealth seeker wanting to enjoy the bhOgams superior to those enjoyed by Brahma, Rudra and Siva (2) KaivalyArTee, who wishes to see the Suddha Satthva svaroopam of the Jeevan untainted by Prakruthi and (3) MOkshArTee,  who wishes enjoy the eternal, blemishless bhOgam at Sri Vailkuntam.

In the Eighth chapter, instructs them on what has to be known and which pathArTams have to be taken into account and their differences.

Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram

Aishwaraya akshara yathamya bhagavad charanar thinam I

Vedhyo padeya bhavanam ashtame bheda uchyate II sloka 12

ऐश्वर्य अक्षर यथाम्य भगवद् चरणर थिनं I वेध्यः पदेय भवनं अष्टमे भेद उच्यते  I I श्लोक 12

Reference was made to three classes of persons - those that desire material enjoyment, those that seek self-realisation, and those that long to be with the highest atma. What they should know and what they should do are stated in the eighth chapter.

Explanation : What they should do is meditation on the highest atma in the for suited to desired fruits; the last thought at the point of death; and meditation on the devayana.

The first class should think of superior smells, tastes, forms, touches and sounds and of objects in which they are found, as things to be attained by them. They should also think of themselves as having enjoyments superior to those experienced by Indra, Prajapati and other devas. The second class should think of their atmas as divested of matter in the form of body and senses, of the subtle body, in which an atma goes and returns to the earth to be reborn on earth; and of the sexual union of the parents, by which the atma attains a body.The first item should be thought of as a thing to be attained; the second as a thing to be rid of; and the last as a matter at one should shudder. All the three classes should know in doing the prescribed karmas that it is the highest atma that is worshipped. (verses 3&4)

Each class attains what it seeks in accordance with the form, in which it thinks of the highest atma at the point of death. This is the peculiar feature of the last thought; and the last thought is of what one ever thinks on. Having stated this princple, Sri Krishna directs Arjuna to think of  him at all times, and to do the daily duties prescribed by thevedas and smritis as a means of doing so. He gives the assurance that if he carries out the instruction, and if in consequence he thinks of Him at the point of death, he will reach him.

Having stated that one attains what he desires as the effect of the last thought at the point of death, the chapter describes how each class should meditate on the highest atma. First one, that deals with material enjoyment, is dealt with in verses 8-10. He ust train the mind by practise and yoga to remain fixed on an object and not to wander on anything else. By the term practise reference is made to the dwelling of the mind on the object of meditation, when it is disengaged; and yoga is meditation in the manner at the time selected for it every day. If the mind is so trained, he thinks of the highest atma at the point of death, he will aspect of him, in which he is thought of. The aspect to be thought of is that the highest atma is all knowing ; that he is ancient; that he is the ruler of all; that he is subtler than the jiva; that he is the creator of all; that he is unique in his svarupa (substance); and that he has a body bright as the sun, and not made of matter with the three gunas. At the point of death, he should place his pranabetween the eyebrows and think of the highest atma at that place. One that seeks to attain his true nature divorced from matter in the form of a body, and resembling the nature of the highest atma, is dealt with in verses 11-13. He should withdraw the senses from all objects and make them inactive; he should fix his ind on the highest atma in his heart and think of nothing else; he should utter the syllable known aspranava  and think of the highest atma denoted by that syllable; he should place his prana on the head. If doing all this, he throws up his body and departs, he attains his goal.  One, that longs to reach the highest atma and wishes to be ever with him, is dealt with in verse 14.  He should from the time he commences yoga, think of the highest atma at all times without his mind going anywhere else.This will be possible, if he loves Him deeply; for he will not be able to live without thinking of him. He will reach the highest atma alone; not his aspect as others do. And he will do so with ease; for the highest atma unable to bear His separation, will himself choose him. This means that he will make his meditation grow in intensity, so that he might  be reached, and will remove all obstacles. 

In the remainder of the chapter, it is stated that the aspirant  for material enjoyment returns to samsara and that the other two do not. The reason is, all places uptil the abode of Brahma are perishable; one that goes to tthe hem must return. But the highest atma is not like other devatas. They donot know everything; they are not able to carry out their will; they are among the products of evolution; they are without mercy; they are agitated as the effect of the gunas like Rajas and tamas

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For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan

For Essence of the 1st chapter go to
http://haricharanam.blogspot.com/2011/03/bhagavad-gita-chapter-1-arjuna-nishada_4368.html

For Essence of the 2nd chapter go to
http://haricharanam.blogspot.com/2011/07/bhagavad-gita-chapter-2-samkhya-yoga_18.html

For Essence of the 3rd chapter go to
http://haricharanam.blogspot.in/2011/11/bhagavad-gita-chapter-3-karma-yoga_04.html

For Essence of the 4th chapter go to
http://haricharanam.blogspot.in/2012/02/bhagavad-gita-chapter-4_07.html

For Essence of the 5th chapter go to
http://haricharanam.blogspot.in/2012/04/bhagavad-gita-chapter-5-sanyasa-yoga.html

For Essence of the 6th chapter go to

http://haricharanam.blogspot.in/2012/07/bhagavad-gita-chapter-6-dhyana-yoga_24.html

For Essence of the 7th chapter go to

http://haricharanam.blogspot.in/2012/10/bhagavad-gita-chapter-7-jnana-vignana_17.html

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 34

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

How to pray to God? It is made clear:

The Neutral Iswara is the Votary's Own 29-34

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 34

Naimisaranyam

Man manah bhava mad bhaktah mad yaji mam namaskuru I

Mam eva eshyasi yuktva evam atmanam mad prayanah II sloka 34

मद्  मनाः भव मद्  भक्तः मद्  याजी मां नमस्कुरु I

मां एव एष्यसि युक्त्वा एवं आत्मानं मद्  परायणः II  श्लोक 34

Fix your mind on me; be devoted to me; sacrifice unto me; bow down to me. Having thus made yourself steadfast in me, taking me as the supreme goal, you will come unto me.

A selfish man resorts to God to have his desires fulfilled and his individuality preserved. But the injunction of the Lord to the discerning devotee is different. The sadhaka is not to practise escape-mentality nor is he to develop quietism. On the other hand, his talents have all to be harnessed to make a fulfilled life. In dedicating himself and his service to the divine he gets himself utiilised to the maximum. As the river gives itself to the ocean and becomes one with it, the devotee gives himself to the lord and becomes one with him. 

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 33

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

How about the fully qualified ones? The answer comes:

The Neutral Iswara is the Votary's Own 29-34

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 33

Parikshit listening to Bhagavatham

Kim punah brahmanah punyah bhakta raja rishyah tatha I

Anityam asukham lokam imam prapya bhajasva mam II sloka 33

किं पुनः ब्रह्मणः पुण्यः भक्ता राज ऋषयः तथा I

अनित्यं असुखं लोकं इमम् प्राप्य भजस्व माम् II श्लोक 33

How much more then the holy brahmanas and devoted royal saints! Having come into this transient, joyless world, do worship me.

Punyam is in contrast with papam already mentioned. A brahmana is one who is perfect in mind and completely given over to spiritual life. The kshatriya comes next to him and he is entirely devoted to god. These two types of evolved highly people can easily attain godhood.

What is sought as a frgrant and fresh flower today is cast aside as rubbish tomorrow. This is the case with everything in the world. Its transitoriness is self evident. Misery is the counterpart of every earthly joy. Sorrow is ingrained in happiness. The highly evolved souls, the discerning ones should therefore take to the worship of Iswara so that they may transcend this relative existence. 

How shall we attain God?

Can you with a distressed heart pray to him for his grace and revelation? You shed potful of tears for the sake of your wife, children and property. Have you ever shed a drop of tear seeking the Lord? As long as the baby is interested in toys, the mother minds her own business But when the baby throws away those things and screams, the mother rushes to attend on it. You behave likewise towards god; and he will reveal himself to you. 

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 32

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

The case of the mediocre is now taken into account:

The Neutral Iswara is the Votary's Own 29-34

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 32

Krishna saving each atma

Mam hi partha vyapashritya yepi syuh papa yonah I

Striyah vaishyah tatha shudrah te api yanti param gatim II sloka 32

मां हि पार्थ व्याप आश्रित्य येऽपि स्युः पापयोनः I
स्त्रियः वैश्याः तथा शूद्रः ते अपि यन्ति पराम् गतिं II श्लोक 32

For those who take refuge in me, O Partha, though they be of inferior birth - women, vaishyas and sudras, even they attain the supreme goal.

Papa yoni  ought not to be misconstrued as sinful birth or wicked birth. It simply means imperfect birth, quite common in nature. It may be found that in all species the feminine body is less perfect and less majestic than the masculine. And in the human, the mind is important than the physique. Women as a class are less developed in mind than men, though exceptions maybe found. They only are classified as vaisyas and sudras who are not fully developed in mind. The inferior birth, therefore is a statement of fact. Even the mediocre mentioned here are competent to reach godhood. No human being is barred from this birthright.
When there is a hurricane, it is not possible to distinguish one tree from another. Similarly when there is ahurricane of bhakthi in the mind, distinctions of sex, caste, colour and race vanish of their own accord.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 31

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

How long does the convert take to reach godhood?

The Neutral Iswara is the Votary's Own 29-34

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 31

Krishna Coming to Draupadi's Rescue

Kshipram bhavati dharmatma shashvat shantim nigachati I

Kaunteya prati janihi na me bhaktah pranashyati II sloka 31

क्षिप्रं भवति धर्मात्मा शश्वत् शान्तिं निगच्छति I 

कौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति I I  श्लोक 31

Soon does he become a man of righteousness and obtains lasting peace. O Kaunteya know for certain that my devotee never perishes. 

Many a sinner within a span of a life time after conversion changed into the divine. The oldest case is that of the sage Valmiki. The Pandava brothers themselves bear testimony to the fact the devotees of the lord never  get lost. All 5 of them had unflinching devotion to Sri Krishna. They lost their empire; they were exposed to many dangers; untold trials and tribulations came upon them; the life of long exile in the forest was painful. But they didnot falter  in their faith in the lord. Adversity only increased their love of the lord. They were blessed in the end, with sreyas, the best in life. 

The case of the mediocre is taken into account in the next sloka

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 30

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

The greatness of bhakthi is now expounded..

The Neutral Iswara is the Votary's Own 29-34

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 30

Bhadrachalam Rama

Api chet suduradacharah bhajate mam ananya bhak I

Sadhur eva sah mantavyah samyak vyavasitah hi sah II sloka 30

अपि चेत् सुदुराचारः भजते मां अनन्य भाक् I 

साधुर एव सः मन्तव्यः सम्यक व्यवसितः हि सः I I  श्लोक 30

Even if a man of the most sinful conduct worships me with undeviating devotion, he must be reckoned as righteous, for he has rightly resolved.

The dirtiest water can be brought back to its original pure state through distillation. Even while in dirt its innate element is not lost. Man's case is much more definite than that of water. There is no such thing as external damnation to the sinner as some religions would have it. The unpardonable sin is a misnomer. Salvation of the mankind is the supreme plan of the divine. The more man turns  to god, the purer he becomes. His mind gets automatically set right in god-thought. His good action then follows in the trail of his purified thought. He emerges as one reclaimed in virtue.

How to wean people from worldliness to godliness, thought the twin saints -  Nityananda and Gowranga. They struck  upon a plan of preaching that the chanting of god's name would bring more wealth and earthly enjoyments. Attracted by the offer, people in large numbers joined the saints in singing and chanting the names of God and his glory. The divine ecstasy that emanated from that holy  act made people forget all vulgar pleasures and turn their minds more godward. God is the divine talisman for all worldly evils.

Sri  Ramakrishna Pramahamsa

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 29

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

The Neutral Iswara is the Votary's Own 29-34

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 29

Death Time Thought

Samah aham sarva bhuteshu na me dveshyah asti na priyah I

Ye bhajanti tu mam bhaktyah mayi te teshu cha api aham II sloka 29

समः अहं सर्व भूतेषु न मे द्वेष्यः अस्ति न प्रियः I 

ये भजन्ति तु मां भक्त्या मयि ते तेषु च अपि अहं I I  श्लोक 29

I am the same to all beings; to me there is none hateful, none dear. But those who worship me with devotion, they are in me and I also in them.

The sunlight falls equally on all things, good and bad; but its effect and utilisation vary according to the nature of those things. The very presence of the sun is seen in a mirror because of its fitness. Though the all-pervading Lord is in the hearts of all, His presence is patent only in the pure heart of the devotee. As one gives oneslef to the God, one gets purified and God's presence in that one becomes evident.

God is in all beings; but all beings are not in God. And that is the cause of their suffering

Sri  Ramakrishna Paramahamsa

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 28

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

Worship of Iswara is the Easiest - 26-28

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 28

Shubha ashubha phalaih evam mochasyase karman bandhanaih I

Samnyasa yoga yuktatma vimuchatah mam upaishyasi II sloka 28
शुभ अशुभ फलैः एवं मोचस्यसे कर्मन् बन्धनैः I 

संन्यास योग युक्तात्मा विमुच्तः मां उपैष्यसि I I  श्लोक 28 

Thus you shall be free from the bondage of actions yielding good and bad results. With the mind firmly set in the yoga of renunciation and liberated, you shall come to me.

The good and bad results of karma contribute for the continuity of the cycle of births. But when they are all offered to god, they become ineffective as burnt seeds, unable to sprout any further. The yogi is in this way freed from bondage.

The conflict between engaging oneself in action and emerging from it gets reconciled in sanyasya yoga;  All selfishness is renounced; that way it is sanyasa. Work is vigorously done for the sake of the lord; that way it  is yoga. Such a yogi is a jivan-mukta  while yet in body; he becomes a videha mukta  when he drops the body. 

What should you do when you are in this world? You should dedicate your everything to the Lord. You take reffuge in him. Then you will have no misery whatsoever. You will forthwith get to the Lord.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 27

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

Worship of Iswara is the Easiest - 26-28

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 27

Uddhava laments Krishna's leaving

Yat karoshi yat ashnasi yat juhyoshi dadasi yat I

Yat tapasyasi kaunteya tat kurusva mad arpanam II sloka 27

यत् करोषि यत् अश्नासि यत् जुःयोसि ददासि यत् I

यत् तपस्यसि कौन्तेय तत् कुरुष्व मद्  अर्पणम् II श्लोक 27

Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you gift away, whatever austerities you practise, O Kaunteya, do it as an offering to me.

The panacea for all evils of earthly life is presented here. To change the secular into sacred is the only way to metamorphose the human into the divine. Self seeking ought to give place to self denial. Making gift is often for self advertisement. Practising austerity with self interest may bring in spiritual vanity. But when all these good deeds are done for the glory of the Lord, the doer emerges as divine. The turning point in life comes in dedicating man's everything to God, instead of petitioning to him for things here and hereafter.

"O Lord! I an instrument; you are its manipulator. I am the house; you are the resident. I am the chariot and you the charioteer. I move as you make me move. I speak as you direct. My doings are all your doings. Not I; Not I; but you."

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 26

The entire content of this mail is from Swami Chidbhavananda's translation of Bhagavad Gita , published by Ramakrishna Mission

Worship of Iswara is the Easiest - 26-28

1 Gita Sloka  every day - Chapter 9 - Rajavidya Rajaguhya Yoga - Sloka 26

Sudama being received by Krishna

Patram pushpam phalam toyam yo me bhaktya prayachati I

Tat aham bhakti upahrutam ashnami prayamta atmanah II sloka 26

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति I 

तत् अहं भक्ति उपहृतं अश्नामि प्रयंत आत्मनः I I  श्लोक 26

Whoever offers me with devotion, a leaf, a flower, a fruit or water, I accept that, the pious offering of the pure in heart.

Metaphysical understanding and material abundance are of no avail to gain access to the Lord. It is pure devotion to which the Lord submits himself. He who has bhakthi gains bhagavan easily. A leaf and such likes  things are mere token of love. 

A gruel offered by Vidura was accepted with pleasure by Sri Krishna. The flattened dry rice hesitatingly brought by Sudama was pulled out from him and partaken of with relish by Krishna. The dried fruits  by Sabari were graciously accepted and eaten by Sri Rama. Bhakti is all in all to the Lord. 

What should the devotee do then?