अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः
ഏവം സതതയുക്താ യേ ഭക്താസ്ത്വാം പര്യുപാസതേ
യേ ചാപ്യക്ഷരമവ്യക്തം തേഷാം കേ യോഗവിത്തമാഃ
arjuna uvāca
evaṃ satatayuktā ye bhaktāstvāṃ paryupāsate
ye cāpyakṣaramavyaktaṃ teṣāṃ ke yogavittamāḥ
English Translation
Arjuna said Those devotees who, being thus ever dedicated, meditate on You, and those again (who meditate) on the Immutable, the Unmanifested-of them, who are the best experiencers of yoga [(Here) yoga means samadhi, spiritual absorption.] ?
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The twelfth discourse goes to prove that Bhakti Yoga or the Yoga of devotion is much easier than Jnana Yoga or the Yoga of knowledge. In Bhakti Yoga the devotee establishes a near and dear relationship with the Lord. He cultivates slowly and one of the five Bhavas (attitudes) according to his temperament? taste and capacity. The five attitudes are the Santa Bhava (the attitutde of peaceful adoration) Dasya Bhava (the attitude of servant towards the master) Sakhya Bhava (the attitude of a friend) Vatsalya Bhava (the attitude of a parent to the child) and Madhurya Bhava (the attitutde of the lover towards the beloved). The devotee adopts these attitudes towards the Lord. The last (Madhurya Bhava) is the culmination of devotion. It is merging or absorption in the Lord.The devotee adores the Lord. He constantly remembers Him (Smarana). He sings His Name (Kirtana). He speaks of His glories. He repeats His Name. He chants His Mantra (Japa). He prays and prostrates himself. He hears His Lilas (divine plays). He does total? ungrudging and unconditional selfsurrender? obtains His grace? hols communion wih? and eventually gets absorbed in Him.The devotee begins by worshipping the idols or the symbols of God. Then he performs internal worship of the Form. Ultimately he is led to the supreme worship of the allpervading Brahman (Para Puja).Thus As declared in the last verse of the previous chapter.Avyaktam The unmanifested? i.e.? incomprehensible to the senses? transcending all limiting adjuncts. The unmanifested Brahman is beyond all limitations. That which is visible to the senses is called Vyakta or manifest.The hearts of the devotees are wholly fixed on Thee. They worship Thee with all their heart and soul.There are others who worship the unmanifested Brahman which is beyond time? space and causation? which is attributeless? which is eternal and indefinable? which is beyond the reach of speech and mind. These are the wise sages.Of these two? the devotees and the men of knowledge -- who are the better knowers of Yoga (Cf.XI.55)
श्रीभगवानुवाच
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते
श्रद्धया परयोपेताः ते मे युक्ततमा मताः
മയ്യാവേശ്യ മനോ യേ മാം നിത്യയുക്താ ഉപാസതേ
ശ്രദ്ധയാ പരയോപേതാഃ തേ മേ യുക്തതമാ മതാഃ
śrībhagavānuvāca
mayyāveśya mano ye māṃ nityayuktā upāsate
śraddhayā parayopetāḥ te me yuktatamā matāḥ
English Translation
The Blessed Lord said Those who meditate on Me by fixing their minds on Me with steadfast devotion (and) being endowed with supreme faith-they are considered to be the most perfect yogis according to Me.
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Explanation · English
Those devotees who fix their minds on Me in the Cosmi Form? the Supreme Lord and worship Me? ever harmonised and with intense and supreme faith? regarding Me as the Lord of all the masters of Yoga? who are free from attachment and other evil passions -- these? in My opinion? are the best versed in Yoga.They spend their days and nights in worshipping Me. They have no other thoughts except those,of Myself. They live for Me only. Therefore it is indeed proper to say that they are the best Yogins.Are not the others? those who contemplate the imperishable? formless? attributeless? alityless Supreme Brahman? the best of Yogins Listen now to what I have to say regarding them.
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते
सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम्
യേ ത്വക്ഷരമനിര്ദ്ദേശ്യമവ്യക്തം പര്യുപാസതേ
സര്വ്വത്രഗമചിന്ത്യം ച കൂടസ്ഥമചലം ധ്രുവം
ye tvakṣaramanirdeśyamavyaktaṃ paryupāsate
sarvatragamacintyañca kūṭasthamacalandhruvam
English Translation
Swami Gambirananda did not comment on this sloka
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Explanation · English
Dr.S.Sankaranarayan did not comment on this sloka
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः
സന്നിയമ്യേന്ദ്രിയഗ്രാമം സര്വ്വത്ര സമബുദ്ധയഃ
തേ പ്രാപ്നുവന്തി മാമേവ സര്വ്വഭൂതഹിതേ രതാഃ
sanniyamyendriyagrāmaṃ sarvatra samabuddhayaḥ
te prāpnuvanti māmeva sarvabhūtahite ratāḥ
English Translation
By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.
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Explanation · English
Those who are free from likes and dislikes (attraction and repulsion) can possess,eanimity of mind. Those who have destroyed ignorance which is the cause for exhilaration and grief? through the knowledge of the Self? those who are free from all kinds of sensual cravings through the constant practice of finding the defects or the evil in sensual pleasures can have evenness of mind. Those who are neither elated nor troubled when they get desirable or undesirable objects can possess evenness of mind.The two currents of love and hatred (likes and dislikes) make a man think of harming others. When these two are destroyed through meditation on the Self? the Yogi is intent on the welfare of others. He rejoices in doing service to the people. He plunges himself in service. He works constantly for the solidarity or wellbeing of this world. He gives fearlessness (Abhayadana) to all creatures. No creature is afraid of him. He becomes a Paramahamsa Sannyasi who gives shelter to all in his heart. He attains Selfrealisation. He becoes a knower of Brahman. The knower of Brahman becomes Brahman.By means of the control of the senses the Yogi closes the ten doors (the senses) and withdraws the senses from the sensual objects and fixes the mind on the innermost Self. Those who meditate on the imperishable transcendental Brahman? restraining and subduing the senses? regarding everything eally? rejoicing in the welfare of all beings -- these also come to Me. It needs no saying that they reach Myself? because I hold the wise as verily Myself (Cf.VII.18). Further it is not necessary to say that they are the best Yogins as they are one with Brahman Himself. (Cf.V.25XI.55)But --
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते
ക്ലേശോഽധികതരസ്തേഷാമവ്യക്താസക്തചേതസാം
അവ്യക്താ ഹി ഗതിര്ദുഃഖം ദേഹവദ്ഭിരവാപ്യതേ
kleśo.adhikatarasteṣāmavyaktāsaktacetasām ||
avyaktā hi gatirduḥkhaṃ dehavadbhiravāpyate
English Translation
For them who have their minds attached to the Unmanifested the struggle is greater; for, the Goal which is the Unmanifest is attained with difficulty by the embodied ones.
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Explanation · English
Worshippers of the Saguna (alified) and the Nirguna (unalified) Brahman reach the same goal. But the latter path is very hard and arduous? because the aspirant has to give up attachment to the body from the very beginning of his spiritual practice.The embodied Those who identify themselves with their bodies. Identification with the body is Dehabhimana. The imperishable Brahman is very hard to reach for those who are attached to their bodies. Further? it is extremely difficult to fix the resltess mind on the formless and attributeless Brahman. Contemplation on the imperishable? attributeless Brahman demands a very sharp? onepointed and subtle intellect. The Upanishad says Drisyate tu agraya buddhya sukshmaya sukshmadarsibhih -- It is seen by subtle seers through their subtle intellect.He who meditates on the unmanifested should possess the four means. Then he will have to approach a Guru who is well versed in the scriptures and who is also established in Brahman. He will have to hear the Truth from him? then reflect and meditate on It.He who realises the Nirguna (attributeless) Brahman attains eternal bliss or Selfrealisation or Kaivalya (Moksha) which is preceded by the destruction of ignorance with its effects. He who realises the Saguna Brahman (Brahman with attributes) goes to Brahmaloka and enjoys all the wealth and powers of the Lord. He then gets initiation into the mysteries of the Absolute from Hiranyagarbha and without any effort and without the practice of hearing? reflection and meditation attains? through the grace of the Lord alone? the same state as attained by those who have realised the Nirguna Brahman. Through the knowledge of the Self? ignorance and its effects,are destroyed in the case of the worshippers of the Saguna Brahman also.
ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्परः
अनन्येनैव योगेन मां ध्यायन्त उपासते
യേ തു സര്വ്വാണി കര്മാണി മയി സംന്യസ്യ മത്പരഃ
അനന്യേനൈവ യോഗേന മാം ധ്യായന്ത ഉപാസതേ
ye tu sarvāṇi karmāṇi mayi saṃnyasya matparaḥ
ananyenaiva yogena māṃ dhyāyanta upāsate
English Translation
As for those who, having dedicated all actions to Me and accepted Me as the supreme, meditate by thinking of Me with single-minded concentration only-.
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Explanation · English
Ananya Yoga Unswerving Yoga exclusive? having no other objects of worship or support save the Lord Samadhi.Even in Bhakti Yoga one should not abandon actions. He must perform actions but he will have to dedicate the merits or the fruits to the Lord. (Cf.IX.27)
तेषामहं समुद्धर्ता मृत्युसंसारसागरात्
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्
തേഷാമഹം സമുദ്ധര്താ മൃത്യുസംസാരസാഗരാത്
ഭവാമി നചിരാത്പാര്ഥ മയ്യാവേശിതചേതസാം
teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt
bhavāmi nacirātpārtha mayyāveśitacetasām
English Translation
O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death.
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Explanation · English
Mortal Samsara The round of birth and death. The devotee who does total? unconditional? and ungrudging selfsurrender to the Lord? who places himself completely at the mercy of the Lord? and who fixes of actions by offering them to the Lord and who thus destroys any power in the actions to bear fruit? and who has abandoned even the idea of liberation? is soon lifted by the Lord from the mortal plane to the abode of Immortality.I redeem such persons who have become Macchitta i.e.? mind united with Me? from the ocean of the mortal world or worldly life? without delay. (Cf.X.10.11XII.6and7)
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः
മയ്യേവ മന ആധത്സ്വ മയി ബുദ്ധിം നിവേശയ
നിവസിഷ്യസി മയ്യേവ അത ഊര്ധ്വം ന സംശയഃ
mayyeva mana ādhatsva mayi buddhiṃ niveśaya
nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ
English Translation
Fix the mind on Me alone; in Me alone rest the intellect. There is no doubt that hereafter you will dwell in Me alone. [For the sake of metre, eva and atah (in the second line of the verse) are not joined together (to form evatah).]
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Explanation · English
Fix thy mind means thy purposes and thoughts in Me the Lord in the Cosmic Form. Give up entirely all thoughts of sensual objects. Fix in Me thy intellect also -- the faculty which resolves and determines.What will be the result then Thou shalt undoubtedly live in Me as Myself. O Arjuna? of this there is no doubt whatsoever.The Yoga of meditation is described in this verse. (Cf.VIII.7X.9XI.34XVIII.65)
अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय
അഥ ചിത്തം സമാധാതും ന ശക്നോഷി മയി സ്ഥിരം
അഭ്യാസയോഗേന തതോ മാമിച്ഛാപ്തും ധനഞ്ജയ
atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram
abhyāsayogena tato māmicchāptuṃ dhanañjaya
English Translation
If, however, you are unable to establish the mind steadily on Me, then, O Dhananjaya, seek to attain Me through the Yoga of Practice.
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Explanation · English
Abhyasa Yoga Abhyasa is constant practice to steady the mind and fix it on one point the practice of repeatedly withdrawing the mind from all sorts of sensual objects and fixing it again and again on one particular object or the Self. The constant effort to separate or detach oneself from the illusory five sheaths and identify oneself with the Atman is also Abhyasa. If you are not able to fix your mind and intellect wholly on the Lord all the time? then do it for some time at least. If your mind wanders much? try to fix it on the Lord through the continous practice of remembrance. Resort to the worship of the images of God? feeling His Living Presence in them. This will also help you.Why did Lord Krishna address Arjuna by the name Dhananjaya here Surely there is some significance. Arjuna conered many people and brought immense wealth for the Rajasuya Yajna performed by Yudhishthira. For such a man of great powers and splendour? it is not difficult to coner this mind? and obtain the spiritual wealth of knowledge of the Self. This is what Lord Krishna meant when He addressed Arjuna by the name Dhananjaya.
अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि
അഭ്യാസേഽപ്യസമര്ഥോഽസി മത്കര്മപരമോ ഭവ
മദര്ഥമപി കര്മാണി കുര്വ്വന് സിദ്ധിമവാപ്സ്യസി
abhyāse.apyasamartho.asi matkarmaparamo bhava
madarthamapi karmāṇi kurvansiddhimavāpsyasi
English Translation
If you are unable even to practise, be intent on works for Me. By undertaking works for Me as well, you will attain perfection. [Identity with Brahman.]
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Explanation · English
Even if thou doest mee actions for My sake without practising Yoga thou shalt attain perfection. Thou shalt first attain purity of mind? then Yoga (concentration and meditation)? then knowledge and then ultimately perfection (Moksha or liberation). Serving humanity with Narayana Bhava (feeling that one is serving the Lord in all) is also doing actions for the sake of the Lord. such service should go hand in hand with worship of God and meditation.If you are not able to practise the Yoga of meditation mentioned in verse 8 or the Yoga of constant practice mentioned in verse 9? hear the glorious stories connected with the Lord by attending religious discourses? conducted by the devotees of the Lord? sing Kirtan and the praises of the Lord.Practise the nine kinds of Bhagavata Dharma (the nine modes of devotion). viz.? (1) hearing the Lilas (glorious and divine sports) of the Lord (Sravana)? (2) singing His Names (Kirtana)? (3) constant remembrance of the Lord and constant repetition of His Names or Mantras (Smarana)? (4) service of His feet (Padasevana)? (5) offering flowers in worship (Archana)? (6) doing prostrations to the Lord (Vandana)? (7) becoming His servant (Dasya)? (8) friendship with Him (Sakhya)? and (9) doing total selfsurrender to the Lord (Atmanivedana). (Cf.III.19XI.55)
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान्
അഥൈതദപ്യശക്തോഽസി കര്തും മദ്യോഗമാശ്രിതഃ
സര്വ്വകര്മംഫലത്യാഗം തതഃ കുരു യതാത്മവാന്
athaitadapyaśakto.asi kartuṃ madyogamāśritaḥ
sarvakarmaphalatyāgaṃ tataḥ kuru yatātmavān
English Translation
If you are unable to do even this, in that case, having resorted to the Yoga for Me, thereafter renounce the results of all works by becoming controlled in mind.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
This is the easiest path. If thou art unable to perform actions for My sake? if thou canst not even be intent on My service? if thou art unable to practise the Bhagavata Dharmas? if thous wishest to do actions impelled by personal desires? then do thou perform them (for your sake from a sense of duty) renouncing them all in Me and also abandon the fruits of all actions? at the same time practising selfcontrol.In verse 8 the Yoga of meditation is prescribed for advanced students in verse 9 the Yoga of constant practice if one finds that? too? to be difficult? the performance of actions for the sake of the Lord alone has been taught in verse 10 and those who cannot do even this are asked to abandon the fruits of all actions.Madyogam My Yoga. Surrendering all actions and their fruits to Me is My Yoga.Yatatmavan The man of discrimination who has controlled all the senses? who has withdrawn the senses from sound? touch? form? taste and smell.Now the Lord eulogises the renunciation of the fruits of all actions in order to encourage the aspirants to practise the Yoga of renunciation of the fruits of actions.
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्
ശ്രേയോ ഹി ജ്ഞാനമഭ്യാസാജ്ജ്ഞാനാദ്ധ്യാനം വിശിഷ്യതേ
ധ്യാനാത്കര്മഫലത്യാഗസ്ത്യാഗാച്ഛാന്തിരനന്തരം
śreyo hi jñānamabhyāsājjñānāddhyānaṃ viśiṣyate
dhyānātkarmaphalatyāgastyāgācchāntiranantaram
English Translation
Knowledge is surely superior to practice; meditation surpasses knowledge. The renunciation of the results of works (excels) meditation. From renunciation, Peace follows immediately.
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Explanation · English
Theoretical or indirect knowledge of Brahman gained from the scriptures is better than the practice (of restraining the modifications of the mind or worship of idols or selfmortification for the purpose of control of the mind and the senses) accompained with ignorance. Meditation is better than theoretical knowledge. Renunciation of the fruits of actions is bettern than meditation. Renunciation of the fruits of all actions as a means to the attainment of supreme peace or Moksha is merely eulogised here by the declaration of the superiority of one over the other to encourage Arjuna (and other spiritual aspirants) to practise Nishkama Karma Yoga? to create a strong desire in them to take up the Yoga of selfless action? in the same manner as by saying that the ocean was drunk by the Brahmana sage Agastya even the Brahmanas of this age are extolled because they are also Brahmanas.Desire is an enemy of peace. Desire causes restlessness of the mind. Desire is the source of all human miseries? sorrows and troubles. Stop the play of desire through discrimination? dispassion and eniry into the nature of the Self then you will enjoy supreme peace.Renunciation of the fruits of actions? is prescribed for the purification of the aspirants heart. It annihlates desire? the enemy of wisdom. The sage? too? renounces the fruits of actions. It has become natural to him to do so.
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च
निर्ममो निरहंकारः समदुःखसुखः क्षमी
അദ്വേഷ്ടാ സര്വ്വഭൂതാനാം മൈത്രഃ കരുണ ഏവ ച
നിര്മമോ നിരഹങ്കാരഃ സമദുഃഖസുഖഃ ക്ഷമീ
adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva cha
nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣhamī
English Translation
One who is free from malice toward all beings, who is friendly and compassionate, free from possessiveness and ego, equal in joy and sorrow, and forgiving —
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Krishna describes the ideal devotee not in terms of rituals or knowledge, but character. Six qualities: no hatred, friendliness, compassion, no possessiveness, no ego, equanimity, and forgiveness. This is perhaps the most practical definition of spiritual maturity in the Gita.
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः
സന്തുഷ്ടഃ സതതം യോഗീ യതാത്മാ ദൃഢനിശ്ചയഃ
മയ്യര്പിതമനോബുദ്ധിര്യോ മദ്ഭക്തഃ സ മേ പ്രിയഃ
santuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ
mayyarpitamanobuddhiryo madbhaktaḥ sa me priyaḥ
English Translation
He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect to Me-he who is such a devotee of Mine is dear to Me.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
He knows that all that comes to him is the fruit of his own actions in the past and so he is ever contented. He does not endeavour to attain the finite or perishable objects. He fixes his mind and intellect on the Supreme Being or the Absolute? attains eternal satisfaction and stands adamant like yonder rock? amidst the vicissitudes of time.Contentment ever dwells in the heart of My devotee. Like the ocean which is ever full? his heart is ever full as he has no cravings. He is ever cheerful and joyous. He has a feeling of fullness whether or not he gets the means for the bare sustencance of his body. He is satisfied with a little thing and he does not care whether it is good or not. He never grumbles? complains or murmurs when he does not obtain food and clothing which are necessary for the maintenance of the body. His mind is ever filled with Me through constant and steady meditation.Yogi He who has evenness of mind always. He has controlled all the senses and desires. With a firm determination he has fixed his mind and intellect on Me in a spirit of perfect selfsurrender. He is endowed with a firm conviction regarding the essential nature of the Self. He who has the knowledge through Selfrealisation? I am Asanga Akarta Suddha Satchidananda Svayamprakasa Advitiya Brahman (unattached? nondoer? pure? ExistenceKnowledgeBliss Absolute? selfluminous? nondual Brahman) is a sage of firm determination. He has given to Me exclusively his mind (the faculty that wills and doubts) and the intellect (the faculty that determines). He is dear to Me as life itself. Such a comparison falls far short of the reality.The same thing which was said by Lord Krishna to Arjuna in chapter VII. 17? I am very dear to the wise and he is very dear to Me? is here described in detail.
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः
യസ്മാന്നോദ്വിജതേ ലോകോ ലോകാന്നോദ്വിജതേ ച യഃ
ഹര്ഷാമര്ഷഭയോദ്വേഗൈര്മുക്തോ യഃ സ ച മേ പ്രിയഃ
yasmānnodvijate loko lokānnodvijate ca yaḥ
harṣāmarṣabhayodvegairmukto yaḥ sa ca me priyaḥ
English Translation
He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Harsha Joy? exhilaration of the mind when one obtains an object of desire. This is indicated by hair standing on end? tears flowing down the face? etc.Amarsha Anger. Some say that it is a mixture of jealousy and anger.Udvega Anxiety? worry? sorrow? discomfiture.The knower of Brahman or the devotee of the Lord never injures any creature in thought? word and deed. He gives security of life to all creatures. Therefore? no creature is afraid of him. The sage feels that the world is his body? his own Self. How can he be afraid of the world then He never hurts others and is not hurt by the words or deeds of others.The mental modifications of joy? envy? fear and anxiety leave the sage or devotee of their own accord? just as the beasts and birds leave the forest when it is on fire.Such a sage or devotee is dear to Me. How can I describe him
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः
അനപേക്ഷഃ ശുചിര്ദക്ഷ ഉദാസീനോ ഗതവ്യഥഃ
സര്വ്വാരംഭപരിത്യാഗീ യോ മദ്ഭക്തഃ സ മേ പ്രിയഃ
anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ
sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ
English Translation
He who has no desires, who is pure, who is dextrous, who is impartial, who is free from fear, who has renounced every undertaking-he who is (such) a devotee of Mine is dear to Me.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. He, who does not expect [anything]; who is pure, dexterous, unconcerned, untroubled; and who has renonced all his undertakings all around-that devotee of Mine is dear to Me.
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः
യോ ന ഹൃഷ്യതി ന ദ്വേഷ്ടി ന ശോചതി ന കാംക്ഷതി
ശുഭാശുഭപരിത്യാഗീ ഭക്തിമാന് യഃ സ മേ പ്രിയഃ
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati
śubhāśubhaparityāgī bhaktimānyaḥ sa me priyaḥ
English Translation
He who does not rejoice, does not fret, does not lament, does not hanker; who gives up good and bad, who is filled with devotion-he is dear to Me.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
What is described in verse 13 is dealt with at length in this.He does not rejoice when he attains the desirable objects. He does not hate when he gets the undesirable objects. He does not grieve when he parts with his beloved objects. He does not desire the unattained.Subhasubhaparityagi Here is a further description of Sarvarambhaparityagi of verse 16. He who has renounced good and evil actions which produce pleasure and pain is a devotee of the Lord.Such a devotee or knower of Brahman? who is My own Self? is dear to Me. (Cf.VII.17IX.29)
समः शत्रौ च मित्रे च तथा मानापमानयोः
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः
സമഃ ശത്രൌ ച മിത്രേ ച തഥാ മാനാപമാനയോഃ
ശീതോഷ്ണസുഖദുഃഖേഷു സമഃ സംഗവിവര്ജിതഃ
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ
śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ
English Translation
Swami Gambirananda did not comment on this sloka
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Dr.S.Sankaranarayan did not comment on this sloka
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित्
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः
തുല്യനിന്ദാസ്തുതിര്മൗനീ സന്തുഷ്ടോ യേന കേനചിത്
അനികേതഃ സ്ഥിരമതിര്ഭക്തിമാന് മേ പ്രിയോ നരഃ
tulyanindāstutirmaunī santuṣṭo yena kenacit
aniketaḥ sthiramatirbhaktimānme priyo naraḥ
English Translation
The person to whom denunciation and praise are the same, who is silent, content with anything, homeless, steady-minded, and full of devotion is dear to Me.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
He is neither elated by praise nor pained by censure. He keeps a balanced state of mind. He has controlled the organ of speech and so he is silent. His mind also is serene and silent as he has controlled the thoughts also. He is ite content with the bare means of bodily sustenance. It is said in the Mahabharata (Santi Parva? Moksha Dharma) Who is dressed in anything? who eats any kind of food? who lies down anywhere? him the gods call a Brahmana or a liberated sage or Jivanmukta.He does not dwell in one place. He has no fixed abode. He is homeless. He regards the world as his dwelling place. His mind is ever fixed on Brahman. (Cf.VII.17IX.29XII.17)
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः
യേ തു ധര്മ്യാമൃതമിദം യഥോക്തം പര്യുപാസതേ
ശ്രദ്ദധാനാ മത്പരമാ ഭക്താസ്തേഽതീവ മേ പ്രിയാഃ
ye tu dharmyāmṛtamidaṃ yathoktaṃ paryupāsate
śraddadhānā matparamā bhaktāste.atīva me priyāḥ
English Translation
But [Tu (but) is used to distinguish those who have attained the highest Goal from the aspirants.-Tr.] those devotees who accept Me as the supreme Goal, and with faith seek for this ambrosia [M.S.'s reading is dharmamrtam-nectar in the form of virtue. Virtue is called nectar because it leads to Immortality, or because it is sweet like nectar.] which is indistinguishable from the virtues as stated above, they are very dear to Me.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The Blessed Lord has in this verse given a description of His excellent devotee.Amrita Dharma Amrita is the lifegiving nectar. Dharma is righteousness or wisdom. Dharma is that which leads to immortality when practised. The real devotees regard Me as their final or supreme refuge.Above Beginning with verse 13.A great truth that should not go unnoticed is that the devotee? the man of wisdom and the Yogi have all the same fundamental characteristics.Priyo hi Jnaninotyartham (I am exceedingly dear to the wise man) (VII.12) has thus been explained at length and concluded here thus? Te ativa me priyah (they are exceedinlgy dear to Me).He who follows this immortal Dharma as described above becomes exceedingly dear to the Lord. Therefore? every aspirant who thirsts for salvation? and who longs to attain the Supreme Abode of the Lord should follow this immortal Dharma with zeal and intense faith.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the twelfth discourse entitledThe Yoga of Devotion.
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