Bg 12.1-20

 12.1

Arjuna said:

Those devotees who, being constantly united thus, worship You, and those who worship the Imperishable, the Unmanifest - which of these are more versed in yoga? [1]

Śrīdhara:
To determine which is superior between worship of the formless and worship with form, this twelfth chapter begins.

At the end of the previous chapter, the superiority of one devoted to bhakti (devotion) was stated: "He who performs actions for Me, who has Me as the supreme goal" [Gītā 11.55]. And elsewhere, its superiority was determined by statements like "O son of Kuntī, declare" [Gītā 9.31]. Similarly, the superiority of one established in knowledge was stated in passages like "Of these, the wise one who is ever united and devoted to the One is the best" [Gītā 7.17] and "You shall cross over all evils by the boat of knowledge alone" [Gītā 4.36]. Thus, with both being superior, but desiring to know the distinction, Arjuna speaks to the Lord, saying "thus". The meaning is: Those devotees who, being constantly united by offering all actions etc., being established in You, meditate on You as the universal form, omniscient and all-powerful; and those who worship the Imperishable, the unmanifest, attributeless Brahman - among both of these, who are exceedingly knowledgeable in yoga, i.e. most excellent? [1]

Madhusūdana:
At the end of the previous chapter it was said:

"He who performs actions for Me, having Me as the supreme goal, My devotee, free from attachment, without enmity toward any being - he attains Me, O Pāṇḍava." [Gītā 11.55]

Here there is doubt about the meaning of the word "Me" - whether the Lord meant by "Me" the formless, all-pervading Reality, or the form-possessing. Because both usages are seen.

In passages like "At the end of many births, the wise one takes refuge in Me, knowing 'Vāsudeva is all'. Such a great soul is very rare." [Gītā 7.19], the formless Reality is indicated. And after the vision of the universal form:

"Not by the Vedas, nor by austerity, nor by gifts, nor by sacrifice, can I be seen in such a form as you have seen Me." [Gītā 11.53]

Here the form-possessing Reality is meant. And both these teachings of the Lord must be reconciled as meant for different qualifications, otherwise there would be contradiction.

That being so, to determine his own qualification - whether as a seeker of liberation he should contemplate the formless Reality alone or the form-possessing - desiring to know the distinction between knowledge of the qualified and unqualified, Arjuna spoke, saying "thus".

Those devotees who are constantly united, i.e. continuously engaged with alertness in the Lord's actions etc., in the manner just described in "He who performs actions for Me" [Gītā 11.55] etc., taking sole refuge in the form-possessing Reality, who worship You, i.e. constantly contemplate such a form-possessing You; and those who, completely detached, having renounced all actions, worship the Imperishable - that which does not perish, as stated in scriptures like "That, O Gārgī, which the knowers of Brahman call the Imperishable - It is not gross, not subtle, not short, not long" [BAU 3.8.9] etc. - the attributeless Brahman free from all limiting adjuncts, and hence unmanifest, beyond the reach of all sense organs, the formless You - among both of these, who are the most versed in yoga, i.e. exceedingly knowledgeable in yoga? Both are knowers of yoga, i.e. they know or find samādhi (absorption). Among them, who are the best yogis? Whose knowledge should I follow? - this is the meaning. [1]

Viśvanātha:
In the twelfth chapter, the superiority of all devotees over the jñānīs is stated. And among devotees also, those endowed with qualities like absence of hatred etc. are praised.

At the beginning of the section on bhakti it was stated:

"And of all yogis, he who with inner self absorbed in Me, full of faith, worships Me - he is considered by Me to be the most deeply absorbed in yoga." [Gītā 6.47]

Just as the supreme excellence of bhakti is heard there, so also desiring to hear its supreme excellence in the conclusion, he asks. The meaning is: Devotees with the characteristics You described as "He who performs actions for Me, has Me as the supreme goal" [Gītā 11.55] etc., who worship You in the form of Śyāmasundara, and those who worship the Unmanifest, the attributeless Imperishable, the Brahman described in scriptures like "That, O Gārgī, which the knowers of Brahman call the Imperishable - It is not gross, not subtle, not short" [BAU 3.8.9] etc. - among both these knowers of yoga, who are exceedingly knowledgeable in yoga, i.e. who know or obtain the best means for attaining You? Though "yoga-vittarāḥ" should have been said, by saying "yoga-vittamāḥ" the meaning is conveyed: Who among many who are more versed in yoga are the most versed in yoga? [1]

Baladeva -
Among all methods, pure devotion is extremely powerful. It would quickly bring me - thus spoke Hari in the twelfth [chapter].

Having properly known the individual soul and recognized that Hari, who is its source, is to be meditated upon - "Know that to be indestructible" [Gītā 2.17] etc. - one path is described in the second and other [chapters]. Having known the individual soul to be a part of Hari, Hari who is its source is to be meditated upon through devotional practices like hearing about Him - "With mind attached to Me, O Pārtha" [Gītā 7.1] etc. - a second path is shown in the seventh and other [chapters]. In those very [chapters], with "At the time of death" [Gītā 8.10] etc., devotion combined with yoga is stated. With "Others also, by the sacrifice of knowledge" [Gītā 9.15], devotion combined with knowledge is stated. Before the sixfold devotion, at the end of the sixth [chapter], about to teach pure devotion, with the verse "Of all yogis, the one..." [Gītā 6.47] etc., He declared the superiority of His exclusive devotees. There Arjuna asks thus: In this way, "With mind attached to Me, O Pārtha" [Gītā 7.1] etc. - by the method You have spoken, those who are constantly united and worship You, the dark and beautiful Kṛṣṇa, all around with bodily and other activities, and those who worship the imperishable, the essential nature of the soul, unmanifest to the eyes and other senses, who strive to directly realize through concentration, meditation and absorption, desiring the Supreme Self - among those two groups, who are the most skilled in yoga, the quickest to attain? This is the meaning. Some say: Since meditation on Hari based on direct experience is the root of bondage, through that attainment of Him is unobstructed. Some say: What is the use of meditation on the formless, extremely subtle individual soul which is difficult to meditate on? Rather, devotion to Hari alone crushes all obstacles and brings attainment of Hari. Among those engaged in that alone, among those two methods, which is the superior method? Thus he asks. ||1||

BG 12.2

The Supreme Lord said:
Those who fix their minds on Me, worship Me, ever-united,
Endowed with supreme faith - they are considered by Me to be most perfectly united. ||2||

Śrīdhara - The first are superior - thus the Supreme Lord answers "On Me" etc. On Me, the Supreme Lord, possessed of omniscience and other qualities. Having fixed the mind, made it one-pointed. Ever-united, devoted to Me through performance of actions for My sake etc. Those who worship Me, possessed of supreme faith - they are most perfectly united, favored by Me. ||2||

Madhusūdana -

Viśvanātha - There, My devotees are superior - thus He says "On Me" etc. Having fixed on Me of dark and beautiful form, ever-united, desiring constant union with Me, with supreme faith beyond the modes. As it is said:

"Faith in spiritual matters is in goodness, faith in fruitive work is in passion. Faith in irreligion is in ignorance, but faith in My service is transcendental." [BhP 11.25.27]

They are My exclusive devotees, most perfectly united, most skilled in yoga - this is the meaning. Thereby it is implied that others with devotion mixed with knowledge, karma etc. are less skilled in yoga than the exclusive devotees. Thus it is established that devotion is superior to knowledge, and among devotees, exclusive devotion is superior. ||2||

Baladeva - Thus asked, the Lord spoke "On Me" etc. Those devotees who, having fixed their minds on Me, possessing the quality of being dark like a blue lotus etc., the Supreme Lord Himself, the son of Devakī, endowed with supreme, firm faith, worship Me of the stated characteristics, perform worship of Me characterized by hearing etc., ever-united, always desiring union with Me - they are considered by My opinion to be most perfectly united, employing the method that quickly brings attainment of Me. ||2||

BG 12.3-4

But those who worship the Imperishable, the Indefinable,
The Unmanifest, the All-pervading and Unthinkable,
The Unchanging, Immovable, Eternal,

Restraining all the senses, even-minded everywhere,
Engaged in the welfare of all beings -
They also attain Me alone. ||3-4||

Śrīdhara - Then are the others not superior? Thus He says "But those" etc. in two verses. Those who worship, meditate on the Imperishable, they also attain Me alone - this is the connection of the two. The characteristics of the Imperishable: Indefinable etc. Indefinable - unable to be defined by words. Because Unmanifest - devoid of form etc. All-pervading - present everywhere. Because unmanifest, therefore Unthinkable. Unchanging - existing as the substratum in illusion, the manifested world. Immovable - devoid of motion. Therefore Eternal - free from growth etc. The rest is clear. ||3-4||

Madhusūdana - What is the superiority of the knowers of qualified Brahman compared to the knowers of unqualified Brahman, by which they alone are most united and favored by You? Expecting this question, to state that superiority, He introduces the knowers of unqualified Brahman who define It with "But those" etc. in two verses. Those who worship Me, the Imperishable, they also attain Me alone - this is the connection with the second verse. The word "but" indicates the contrast with the previous. Seven adjectives to convey the Imperishable, the unqualified Brahman well-known in the Yajñavalkhya Brāhmaṇa: Indefinable - unable to be designated by words because Unmanifest - words cannot apply to that which is without qualities. Why is It devoid of genus etc.? Thus He says All-pervading - present everywhere, the cause of all. Therefore devoid of genus etc., since only limited effects are seen to possess genus etc. And because space etc. are also accepted to be effects. Therefore Unthinkable - not an object of mental conception, just as it is not an object of verbal designation. Because that [mental conception] also has only limited objects. "Whence words turn back, together with the mind, not attaining" - thus states the śruti.

Then how do I inquire about that Upaniṣadic person? And there is the śruti: "But it is seen by the highest intellect." And the sūtra: "Because it is the source of scripture." It is said that due to the connection imagined by ignorance, in the final mental modification produced by words, when the pure reality of supreme bliss-consciousness is reflected, there is the cessation of ignorance and its effects which are imagined, hence figuratively it is called an object. Therefore, to explain the imagined connection of ignorance there, he says kūṭastham, that which appears as real though false is called kūṭa by people. Like counterfeit coins, false witnesses, etc. Ignorance called māyā, along with its manifested effects, though false, appears as real to worldly people, and stands as the substratum with a superimposed connection, hence kūṭastham means the substratum of ignorance and its effects. This resolves all inconsistencies. Since all modifications are imagined by ignorance, their substratum, the witnessing consciousness, is unchanging, hence he says acalam, movement is modification. Being immovable, it is dhruva, unchanging, eternal. Such pure Brahman they worship through listening, removing the impossibility regarding the means of knowledge, then through reflection removing that regarding the object of knowledge, then to remove contrary notions, they meditate by eliminating dissimilar thoughts and maintaining a continuous flow of similar thoughts like a stream of oil, making it the object through meditation called nididhyāsana. ||3||

How then is there elimination of dissimilar thoughts when there is contact between objects and senses? To this he says saṃniyamya, withdrawing the group of senses from their objects. This indicates the possession of śama, dama, etc.

When there is desire for sense enjoyment, how can the senses be withdrawn from objects? To this he says: Those whose intellect is the same everywhere, free from joy and sorrow, attraction and aversion, due to right knowledge removing its cause, ignorance, and removing desire by seeing faults in objects through practice - they have equal-mindedness everywhere. This indicates the renunciation called vaśīkāra. Therefore, seeing the Self everywhere, free from hatred which causes violence, they delight in the welfare of all beings, having given the gift of fearlessness to all beings through the mantra "Fearlessness to all beings from me, svāhā", i.e. having renounced, according to the smṛti "Having given fearlessness to all beings, one should take up renunciation." Being thus endowed with all means, having become Brahman themselves, they attain Me, the imperishable Brahman, through direct realization free from doubt, which is the fruit of all means. Though previously also of My nature, with the removal of ignorance they remain of My nature alone. From śrutis like "Being Brahman, he goes to Brahman", "Knowing Brahman, he becomes Brahman itself", etc. Here also it is said "The knower of the Self is indeed My very Self" [Gītā 7.14]. ||3-4||

Viśvanātha: But the worshippers of My attributeless Brahman nature are inferior to that due to suffering, he says in two verses beginning with ye tu. Akṣaram brahma is inexpressible, unable to be designated by words. Because it is unmanifest, devoid of form, etc. All-pervading, pervading all space. Inconceivable, beyond reasoning. Immovable, pervading all time. "That which pervades time in one form is kūṭastha," says Amara. Unchanging, free from growth, etc. Eternal, permanent. Saying "Me alone" indicates non-difference of that imperishable from Me. ||3-4||

Baladeva: But those who do not perform worship of Me preceded by direct realization of Me, they too would attain Me, but with extreme difficulty and after a very long time, hence they are inferior to them - he says this in three verses beginning with ye tu. Those who worship first only the imperishable, their own conscious Self. "Their difficulty is greater" is the connection. He describes akṣaram: Inexpressible, unable to be designated by words like god, human, etc. which denote the body, as different from the body. Unmanifest, beyond the reach of eyes, etc., inner. All-pervading, pervading body, senses and life-force. Inconceivable, beyond reasoning, known only through scripture. Being of the nature of knowledge itself, of the nature of the knower. Immovable, being free from movement even as knowledge. Eternal, always remaining as the sole remainder of the Supreme Self. He states the method of worshipping the imperishable: Restraining the group of senses, the host of senses like hearing, etc., withdrawing them from their activities of contact with sound, etc. Equal-minded everywhere, having the same view towards friends, enemies, neutral, etc. Or, whose intellect is in Brahman which is the same in all sentient and insentient things. Delighting in the welfare of beings, striving as appropriate that all may be blessed. Those who thus engage in devotion to Me characterized by offering actions to Me, preceded by direct realization of their own Self, they too attain Me alone who am the supreme sovereign - there is no doubt about this. ||3-4||

BG 12.5

Greater is their difficulty whose minds are attached to the Unmanifest, for the goal of the Unmanifest is attained with pain by embodied beings.

Śrīdhara: If they too attain You alone, then why are the others said to be most appropriate? Expecting this question, he states the distinction based on difficulty and ease in three verses beginning with kleśa. Those whose minds are attached to the Unmanifest, the attributeless imperishable, their difficulty is greater. For the goal which has the Unmanifest as its object is attained with pain by those who have identification with the body. Because for those identified with the body, constant inward-turning is very difficult to accomplish. ||5||

Madhusūdana: Now showing the superiority of the former to these, he says kleśa, etc. Even for the former, there is certainly greater difficulty in withdrawing the mind from objects, constantly engaging it in the qualified [Brahman], being dedicated to His worship, and having supreme faith. But for those whose minds are attached to the Unmanifest, who are focused on contemplating the attributeless Brahman, those endowed with the aforementioned means, their difficulty, exertion, is even greater, exceedingly more.

Here the Lord Himself gives the reason - avyaktā hi gatiḥ. For the imperishable Brahman which is to be attained as the goal is attained with pain, with great effort, by embodied beings, those who identify with the body. Having renounced all actions, approaching a teacher, there is great exertion in removing various misconceptions through various inquiries into Vedānta statements by him. Hence it is directly evident that their difficulty is greater, as stated. Though the fruit is one and the same, yet those who attain it by a more difficult means are superior - this is the intention. ||5||

Viśvanātha: Then, to what extent is their inferiority? To this he says "kleśa" (suffering). Brahman, which is not manifested by anything, is called avyakta (unmanifest). For those whose minds are attached to that unmanifest, who desire to experience it, their suffering is greater in attaining it. Indeed, because the unmanifest goal does not become manifest in any way, that goal is attained with suffering by embodied souls, just as it is. Thus, the power of the senses is only in knowledge of specific sounds and so on, not in more specific knowledge. Therefore, restraint of the senses is certainly necessary for those desiring non-specific knowledge. But restraint of the senses, like damming flowing rivers, is very difficult. As stated by Sanatkumāra:

"Those saints who, with devotion to the lotus feet of the Lord, unravel the knot of karmic reactions cannot be compared to empty-minded ascetics who, though having blocked the flow of their senses, [cannot attain the Lord]. Therefore worship that refuge Vāsudeva." [BhP 4.22.39]

"Great is the suffering here for those without a boat who try to cross the ocean of material existence with its crocodiles of the six senses. Therefore, making the worshipable foot of Lord Hari your boat, cross over this difficult-to-cross ocean of miseries." [BhP 4.22.40]

Even if that goal is attained with so much suffering, it is only attained mixed with devotion. For those who worship Brahman alone without devotion to the Lord, there is only suffering as the gain, not attainment of Brahman. As stated by Brahmā:

"For them, only the suffering remains, nothing else, just as for those who beat empty husks." [BhP 10.14.4] [5]

Baladeva: If they also attain You alone, then what is the reason for the superiority of the former? To this he says "kleśo 'dhika" (greater suffering). For those whose minds are attached to the unmanifest, whose minds are absorbed in samādhi on the extremely subtle, indescribable individual soul, their suffering is greater. Although for the former there is certainly suffering in the practice of various types of devotion to Me and withdrawal of the senses from objects other than Me, still due to the manifestation of My blissful form there, it does not appear as suffering. How much more is greater suffering to be rejected? Because the unmanifest goal, the mental state focused on the unmanifest imperishable, is attained with suffering by embodied beings who identify with the body. Indeed, those with bodies who have for so long cultivated the gross body as the self, how could they be able to cultivate as the self the atomic consciousness long bereft of reflection?

But what some explain here is: Brahman has two forms - with qualities and without qualities. Of these, meditation on the qualified is easy and free from error because it has a form as its object. But meditation on the unqualified is difficult and prone to error because of the absence of reality. And that unqualified Brahman is referred to by the word akṣara (imperishable). For understanding its qualitylessness, seven attributes are given: indescribable, beyond the scope of the Vedas, unmanifest because devoid of genus etc., all-pervading, inconceivable even by the mind. And the śruti says: "From which speech turns back, not reaching it, together with the mind." [TaittU 2.4.1] etc. Kūṭastha means appearing as real though unreal - the world is called kūṭa (false), like counterfeit coins etc. It is established as the substratum in relation to superimposition on it. Acara means changeless, therefore dhruva means eternal. For the knowers of that, there is indeed great suffering through approaching a guru, reflecting on the Upaniṣads, contemplating their meaning, and meditating on that.

But for the former, without those, through the knowledge that destroys ignorance and its effects, manifested by the grace of the Lord as told by the guru, there is liberation characterized by oneness with the qualityless, imperishable Self that is the essential nature of the Lord. Thus, though the result is the same, there is inferiority and superiority due to suffering and non-suffering. This view is weak because of the commonality of the goal in the sūtra "Slowly, because of that being the course" [Brahma-sūtra 4.2.12], because of the rejection of the two-fold nature of Brahman, because it is heard that "Thus that imperishable is known" [Bṛhadāraṇyaka Upaniṣad 3.8.11] showing it is knowable through the Veda, because "From which speech..." etc. means it is not fully graspable, because the qualityless is not a valid object of knowledge due to absence of motivating factors and insignificance, but it is not indicable because acceptance of it being denoted by all words, because calling the ever-unchanging reality kūṭastha does not mean the world is false.

"The wise, thoughtful, all-pervading, self-existent one arranged the objects according to their natures for eternal years." [Īśa Upaniṣad 8]

Here and elsewhere its reality is heard. Because of hearing that the Supreme Brahman has a transcendental form as the infant sucking Yaśodā's breast, the idea of a qualityless imperishable within that is due to dullness of faith. [5]

verses6-7

Those who, renouncing all actions in me, are devoted to me, worshipping me with unswerving yoga, meditating on me, ||6||

For them whose minds are set on me, I soon become the deliverer from the ocean of death and saṃsāra (and in parentheses: cycle of rebirth), O Pārtha (and in parentheses: Arjuna). ||7||

Śrīdhara: He explains in these two verses that for his devotees, perfection comes easily by his grace. Those who, renouncing all actions to me, the Supreme Lord, becoming devoted to me, meditate on me with undivided yoga - meaning there is no other object of worship for them - worship me with exclusive devotion. ||6||

For those whose minds are thus absorbed in me, I soon become the complete deliverer from the ocean of saṃsāra (and in parentheses: cycle of rebirth) which is associated with death. ||7||

Madhusūdana: Now, if the result is the same, there might be superiority or inferiority based on less or more effort. But that is not the case. For the knowers of the attributeless Brahman, the result is becoming the formless, supreme bliss-consciousness Brahman through the cessation of ignorance and its effects. For the knowers of the qualified Brahman, due to the absence of knowledge of the substratum, there is no cessation of ignorance, so the result for those who go to Brahmaloka is a special lordship. Thus, more effort for a greater result does not imply inferiority. This is not so, because for those whose all obstacles have been removed by the worship of the qualified Brahman, without the instruction of a guru and without the effort of hearing, reflection, and meditation, through the Vedānta statement that appears by itself, aided by the Lord's grace, the knowledge of reality arises, and through the cessation of ignorance and its effects, in Brahmaloka itself, after enjoying lordship, the result of the knowledge of the attributeless Brahman, the supreme liberation, is attained. As the śruti (and in parentheses: Vedic text) says: "He sees the Person, who is higher than the highest, dwelling in the city (of the heart), from this mass of living beings." This means that he who has attained the lordship of Hiraṇyagarbha, at the end of enjoyment, from this mass of living beings, which is the totality of all beings, sees the Person who is superior and different from Hiraṇyagarbha, who is dwelling in the cave of his own heart, who is full, non-different from the inner self, the non-dual Supreme Self, through the Vedānta means of knowledge that appears by itself, and by that he becomes liberated. Thus, even without the previously mentioned effort, for the knowers of the qualified Brahman, by the Lord's grace, the attainment of the result of the knowledge of the attributeless Brahman is possible. He expresses this meaning in these two verses.

The word 'tu' is for removing the stated doubt. Those who, renouncing all actions to me, the qualified Vāsudeva, being devoted to me - meaning I, Lord Vāsudeva, am the highest, the supreme object of love for them - with yoga that is solely devoted, having no other support than me, the Lord, with one-pointed devotional yoga, meditate on me, Lord Vāsudeva, the repository of all beauty, with a form of condensed bliss, with two or four arms, playing the mind-enchanting flute with seven supremely attractive notes, or with lotus-like hands holding the mace, discus and conch, or in the form of Narasiṃha, Rāghava, etc., or in the universal form as shown, worship me by maintaining an unbroken flow of mental modifications of the same form, or remain near me - for them whose minds are thus absorbed in me, I, the constantly worshipped Lord, soon become the complete deliverer from the ocean of death and saṃsāra (and in parentheses: cycle of rebirth), which is difficult to cross like an ocean, to the pure Brahman which is beyond all obstacles, by giving the support of knowledge. O Pārtha (and in parentheses: Arjuna) - this address is for consolation. ||6-7||

Viśvanātha: He states that for devotees, liberation from saṃsāra (and in parentheses: cycle of rebirth) comes easily through devotion alone, without knowledge. 'Renouncing' means giving up, as the word saṃnyāsa means renunciation. With yoga that is solely devoted, without knowledge, action, austerity, etc., as it is said: "Whatever is achieved by karma, austerity, knowledge and detachment" [BhP 11.20.32], and after that:

"My devotee easily attains everything by devotional service to me, even heaven, liberation, and my abode, if he somehow desires them." [BhP 11.20.33]

Now, if it is asked how they cross over saṃsāra (and in parentheses: cycle of rebirth), truly, their curiosity about the method of crossing saṃsāra (and in parentheses: cycle of rebirth) is not even known. Because even without that method, I myself will deliver them, as he says in "For them". This suggests that the Lord has affection only for devotees, not for the jñānīs (and in parentheses: those who pursue the path of knowledge). ||6-7||

Baladeva says - Having heard about the true nature of the self, those who are parts of myself and perform only devotion to me, but do not strive for direct realization of the self, they too will attain me quickly through pure devotion to me alone - this is stated in two verses beginning with "ye tu". Those who are exclusively devoted to me, renouncing all prescribed duties for the sake of attaining me, abandoning them with the understanding that they distract from devotion, being focused solely on me as their only goal in life, worship me, Krishna, through the means of pure devotion characterized by hearing about me etc. They perform such worship of me, meditating on me even while hearing etc., with minds fixed on me. For those devotees whose minds are absorbed in me and attached to me alone, I quickly become their deliverer from this difficult-to-cross ocean-like cycle of death-filled worldly existence. Not tolerating any delay in their attaining me, I swiftly place them on Garuda's shoulders and bring them to my abode, without need for the path of light etc., as stated in the Varaha Purana:

"I take them to the supreme abode, bypassing the path of light etc.,
Placing them on Garuda's shoulders, unimpeded, as I wish."

That devotion alone, independent of karma etc., achieves the desired goal, as stated in the Narayaniya:

"Whatever wealth of means exists for the four goals of life,
Without that, a person attains those by taking shelter of Narayana."

And as stated in the Padma Purana:

"Those who abandon all dharmas and only chant Vishnu's name,
Easily attain a state not reached even by all the righteous." ||6-7||

Bhagavad Gita 12.8

Fix your mind on Me alone, direct your intellect to Me;
Then you shall dwell in Me alone hereafter, of this there is no doubt. ||8||

Sridhara says - Since it is so, therefore "on Me alone" etc. Fix your mind, which is of the nature of thought and reflection, on Me alone. Also direct your intellect, which is of the nature of determination, to Me alone. Doing so, having gained knowledge by My grace, hereafter, after death, you shall dwell in Me alone, you will reside. That is, you will abide as the Self. There is no doubt about this. As the Shruti says: "At the end of life, the Supreme Brahman reveals the liberating truth." ||8||

Madhusudana says - Having thus praised meditation on the qualified Brahman so far, now he prescribes it with "on Me alone" etc. Fix your mind, which is of the nature of thought and reflection, on Me alone, the qualified Brahman. Make all mental activities focused on Me alone. By extending the word "alone", direct your intellect, characterized by determination, to Me alone. Make all intellectual activities focused on Me alone. The meaning is: Always think of Me, abandoning all other objects. What will happen then? To this he says: You shall dwell, you will reside, having gained knowledge, as My Self, in Me alone, the pure, hereafter, after the end of this body. There is no doubt - meaning no obstruction should be suspected here. The absence of sandhi in "eva ata" is for filling out the verse. ||8||

Vishvanatha says - Since devotion to Me alone is best, therefore you should practice devotion alone - thus he instructs about that devotion in three verses beginning with "on Me alone". The word "alone" excludes the unqualified. Fix your mind on Me, the dark-complexioned, yellow-garbed, forest-garland-wearing one - meaning, remember Me. Similarly, direct your discerning intellect - meaning, reflect on Me. And that reflection is the cultivation of scriptural statements that teach meditation. Then "you shall dwell in Me alone" is a Vedic form. The meaning is: You will attain residence near Me. ||8||

Baladeva says - Since it is so, therefore fix your mind on Me alone, not on your own self; make it concentrated. Direct your intellect to Me, offer it to Me. Doing so, you shall dwell in Me alone, that is, in My - Krishna's - presence alone. You will not experience creation etc. like one established in knowledge and attain Me in My aspect of supreme lordship - this is the meaning. ||8||

Bhagavad Gita 12.9

If you are unable to fix your mind steadily on Me,
Then seek to reach Me by the yoga of practice, O Dhananjaya. ||9||

Sridhara says - Here he states an easier method for one who is unable, with "If" etc. If you are not able to fix your mind on Me so that it becomes steady, then by the yoga of practice, which is characterized by repeatedly withdrawing the distracted mind and remembering Me, seek to reach Me - make the effort. ||9||

Madhusūdana: Now, for those unable to meditate on saguna brahman (brahman with attributes), depending on the degree of inability, three means are prescribed in three verses, starting with "atha". If you are unable to firmly fix your mind in samādhi (deep meditation) on me, then try to attain me through abhyāsa-yoga (practice of yoga). This involves repeatedly bringing back the mind from various objects and fixing it on one support such as an image. O Dhanañjaya (conqueror of wealth)! As you have conquered many enemies and gained wealth for rituals like rājasūya, it is not surprising that you will conquer the enemy of the mind and gain the wealth of true knowledge.

Viśvanātha: For one unable to directly remember, he prescribes a means to attain that in "atha". Abhyāsa (practice) is repeatedly withdrawing the mind from wandering elsewhere and fixing it on my form. This itself is yoga. The meaning is: restrain the river of the mind from flowing towards base forms and flavors due to its mundane nature, and gradually direct its flow towards my supremely auspicious forms and flavors. O Dhanañjaya implies: Having conquered many enemies and gained wealth, you can also conquer the mind and obtain the wealth of meditation.

Baladeva: If you ask "The minds of those who can restrain their mental fluctuations like the Ganges quickly attain you, but my mind is not like that, so how can I?", he answers with "atha". If you cannot easily and steadily fix your mind on me, then strive to attain me through abhyāsa-yoga (practice of yoga). This means gradually withdrawing the mind from elsewhere and fixing it on me. When the mind becomes inclined towards me through this, attaining me will become easy.

bhg 12.10

abhyāse 'py asamartho 'si mat-karma-paramo bhava |
mad-artham api karmāṇi kurvan siddhim avāpsyasi ||10||

Śrīdhara: If you are unable even to practice, then he says "abhyāse". If you are incapable even of practice, then become one for whom the highest priority is performing actions for my sake, such as fasting on Ekādaśī, observing vows, worship, chanting my names, etc. By performing such actions for my sake, you will attain liberation.

Madhusūdana: Become solely dedicated to mat-karma (actions for me), which means bhāgavata-dharma (devotional practices) like śravaṇa (hearing) and kīrtana (chanting) done to please me. If unable to practice, by performing actions known as bhāgavata-dharma for my sake, you will attain siddhi (perfection) characterized by brahma-bhāva (state of Brahman) through purification of sattva and arising of knowledge.

Viśvanātha: "Even in practice" implies: Just as a tongue affected by bile does not desire sweets, similarly a mind afflicted by ignorance does not grasp my sweet form, etc. So if you think "I cannot fight with this uncontrollable and extremely powerful mind", that is the implication. One for whom my actions are paramount. By performing actions like hearing, chanting, worshipping, and serving me - cleaning my temple, sprinkling water, offering flowers, etc. - even without remembering me, you will attain siddhi characterized by becoming my loving associate.

Baladeva: If you say "I am unable to withdraw my mind due to its extreme fickleness like the wind", he answers with "abhyāse 'pi". If you are incapable even of the aforementioned practice, then become one for whom my actions are paramount, which lead to the highest goal. These include previously mentioned easy acts for my sake like building my dwelling, watering my flower garden, etc. By doing such easy actions for me, you will, due to the glory of my extremely attractive form indicated there, become absorbed in me and attain siddhi characterized by proximity to me. This is a very easy method.

bhg 12.11

If you are unable to do even this, then, taking refuge in my yoga, perform the renunciation of the fruits of all actions with a controlled self.

śrīdharaḥ - He speaks of an alternative for one who is unable to be completely established in devotion to the Lord with "atha" etc. If you are unable to do even this, then, taking refuge in my yoga, which means taking sole shelter in me, renounce the fruits of all necessary actions like the agnihotra etc., whether seen or unseen, with a controlled mind. The meaning is this: Actions should be performed according to one's ability by the Lord's command. The fruit, whether seen or unseen, is dependent on the Supreme Lord - thus, placing the burden on me and renouncing attachment to the fruits, you will become fulfilled by my grace. ||11||

madhusūdanaḥ - If you are unable to do even this, being focused on external objects, then, taking refuge in my yoga, which means taking sole shelter in me - my yoga is the offering of all actions to me - taking refuge in that, with a controlled self, with restrained senses and discriminating, perform the renunciation of the fruits of all actions, meaning abandon desire for the fruits. ||11||

viśvanāthaḥ - If you are unable to do even this, then, taking refuge in my yoga, which is the offering of all actions to me - taking refuge in that yoga, perform the renunciation of the fruits of all actions as stated in the first six chapters. The meaning is this: In the first six chapters, selfless action dedicated to the Lord was stated as the means to liberation. In these second six chapters, devotional service is stated as the means to attain the Lord. This devotional service is of two types - internal mental activity focused on the Lord, and external bodily activity. The first is of three types - remembrance, contemplation, and for those unable to remember constantly, practice of remembrance. This triad is difficult for those of dull intellect, but easy for the intelligent and faultless. The second type, hearing and chanting, is an easy means for all. Thus those qualified in both means are stated as superior in these second six chapters. Those capable of these activities but lacking faith in focusing the senses on the Lord, and performers of selfless action dedicated to the Lord as stated in the first six chapters, are inferior to these. ||11||

baladevaḥ - Now if you are unable to perform even this very easy action that pleases me, like cleaning my temple etc., being hindered by attachment to high birth, social position etc., then, taking refuge in my yoga, which means taking shelter in me, perform the renunciation of the fruits of all actions that are being performed, with a controlled self, having conquered the mind. Thus, by performing actions like the agnihotra, new and full moon sacrifices etc. as worship of me without desire for results, knowledge arises within like a poison thread. When the relationship of part and whole between oneself and the Supreme is realized, and one's Lord is known as supreme, gradually the highest devotion also arises. He will say the same later with "From whom is the activity of all beings" etc., concluding with "he attains my supreme devotion." ||11||

bhg 12.12

Knowledge is indeed better than practice; meditation is distinguished as superior to knowledge; renunciation of the fruits of action is superior to meditation; peace immediately follows such renunciation. ||12||

śrīdharaḥ - He praises this renunciation of fruits with "śreyaḥ" etc. Knowledge preceded by instruction with reasoning is superior to practice without proper knowledge. Meditation preceded by that is even more distinguished. Then "Meditating on Him who is without parts, one sees Him" according to śruti. The renunciation of the fruits of action as described is superior even to that. From such renunciation of the fruits of action, by cessation of attachment to actions and their fruits, and by my grace, peace from samsara immediately follows. ||12||

madhusūdanaḥ - Now, since the instruction of means concludes here, he praises this renunciation of all fruits with "śreyaḥ" etc. Knowledge, which is ascertainment of the self through scripture and reasoning, is indeed superior to practice, which is repeated hearing for the sake of knowledge. Meditation, known as nididhyāsana, is distinguished as superior even to knowledge perfected through hearing and reflection, being the immediate cause of realization. Thus meditation, the best of all means, is praised as superior even to renunciation of the fruits of all actions performed by the ignorant.

"Renunciation of the fruits of action is superior to meditation" should be supplied. From renunciation performed with a controlled mind, renunciation of the fruits of all actions, peace, cessation of samsara with its causes, immediately follows, not requiring any interval of time. Here, in śruti texts like:

"When all the desires that dwell in the heart are cast away, then the mortal becomes immortal and attains Brahman in this very body."

And in the characteristics of the sthitaprajña like "When he abandons all desires", the renunciation of all desires is understood as the means to immortality. The fruits of actions are also desires, so their renunciation is praised with the fruit of renouncing all desires, by similarity to renunciation of all desires. Just as it is said "The ocean was drunk by Agastya the brāhmaṇa" or "The earth was made free of kṣatriyas by Paraśurāma the brāhmaṇa", and by similarity of being brāhmaṇas, even present-day brāhmaṇas are praised as having immeasurable prowess, so too here. ||12||

Viśvanātha: Now he clearly explains the superiority of the previously mentioned practices of remembering, reflecting, and meditating, in that order, saying "śreyo hi" (better indeed). Reflecting on me, which is called "establishing one's intelligence in me" through practice, is better and superior to knowledge. When there is practice, meditation occurs with effort. But when there is reflection, meditation occurs effortlessly. Due to this distinction, meditation is superior even to knowledge. This is the meaning. Why is this so? To answer this, he says - from meditation comes renunciation, which is the absence of desire for the fruits of actions such as heavenly pleasures and even liberation, which is the fruit of desireless action. There is indifference even to that which is naturally attained. Before steady meditation, for devotees who have not yet developed attachment, there is only the desire to renounce liberation. But for those engaged in steady meditation, there is indifference to liberation. This very indifference diminishes the importance of liberation. As it is said in the Bhakti-rasāmṛta-sindhu: "kleśa-ghnī śubhadā" [BRS 1.1.7] - here the greatness of this is proclaimed in six words. As it is said:

"One who has dedicated his consciousness to Me does not desire even the position of Brahmā, or the kingship over the heavenly planets, or sovereignty on earth, or the perfection of yoga, or liberation from birth and death, much less desire anything else." [BhP 11.14.14]

"One who has dedicated his consciousness to Me" means one who is fixed in meditation on Me. Immediately after renunciation, which is detachment, comes peace, which is the withdrawal of the senses from all objects except My form, qualities, etc. Here, in the first half, "śreyaḥ" (better) is connected with "viśiṣyate" (is superior), and in the latter half, it is connected only with "anantaram" (immediately after). This explanation alone is appropriate, not any other - this should be noted. ||12||

Baladeva: He praises karma-yoga, which has unintended fruits, as being easy to perform, free from mistakes, and containing knowledge, saying "śreyo hi" (better indeed). Knowledge in the form of self-realization is better and more praiseworthy than the imperfect practice of constant remembrance of Me. And meditation, which is characterized by contemplation on the self and which is a means to realizing the Supreme Self, is superior to imperfect knowledge and is better for one's own welfare. And immediately after the renunciation of the fruits of action, which is imperfect meditation, comes peace, which means purification of the mind after performing action without attachment to its fruits. Thus, in a purified mind, meditation is perfected. When meditation is perfected, knowledge in the form of self-realization arises. When knowledge is perfected, realization of the Supreme Self, which is its fruit, occurs. Through that comes supreme devotion, by which one attains Me, who am predominated by opulence - this is the difficult means, is the idea. This instruction is not for Arjuna, as he is single-minded. Those who are established in truth, engaged in desireless action, and meditate on Hari, after realizing their own self and then developing supreme devotion to Hari, which is characterized by the quality of supreme lordship, experience Hari as the object of love and become liberated - this is the method of understanding the meaning of the Gītā scripture. But this should be understood as not applicable to one who is single-minded. ||12||

BhG 12.13-14

adveṣṭā sarva-bhūtānāṃ maitraḥ karuṇa eva ca |
nirmamo nirahaṃkāraḥ sama-duḥkha-sukhaḥ kṣamī ||13||

saṃtuṣṭaḥ satataṃ yogī yatātmā dṛḍha-niścayaḥ |
mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ ||14||

Śrīdhara: In eight verses beginning with "adveṣṭā," he describes the qualities that quickly bring about the grace of the Supreme Lord for such a devotee. He is free from hatred towards all beings according to their station, friendly, and compassionate. He is free from hatred towards superiors. He behaves as a friend towards equals, which is the meaning of "maitraḥ" (friendly). He is compassionate towards inferiors. Being compassionate, he is free from possessiveness and ego, and experiences pleasure and pain equally with others. He is forgiving, possessed of a forgiving nature. ||13||

"saṃtuṣṭaḥ" means he is always content and cheerful in mind, whether in gain or loss. "yogī" means he is attentive. "yatātmā" means he has a controlled nature. "dṛḍha-niścayaḥ" means he has firm conviction about Me. "mayy arpita-mano-buddhiḥ" means he has offered his mind and intellect to Me. One who is such a devotee of Mine is dear to Me. ||14||

Madhusūdana: Thus, having prescribed saguna (with attributes) meditation as easy to perform for those of lesser qualification, after criticizing the extremely difficult akshara (imperishable Brahman) meditation, and having prescribed other means according to varying degrees of inability, Lord Vāsudeva, with the intention of how one might attain the fruit of knowledge of the imperishable Brahman as the highest qualification, free from all obstacles, prescribes the means for the sake of the fruit. As it is said:

"Those who are incapable of directly realizing the attributeless Supreme Brahman are shown compassion through descriptions with attributes. When their minds are controlled through cultivation of Brahman with attributes, that very Brahman appears directly, free from superimposed limitations."

The blessed Patañjali has also said: "Perfection in samādhi comes from devotion to Īśvara." And: "From that comes the attainment of inner consciousness and also the absence of obstacles." The meaning of "from that" is "from devotion to Īśvara." Thus, the criticism of worship of the Imperishable is for praising worship with attributes, not for rejection, like the criticism of unmentioned homa in a text prescribing mentioned homa. For criticism does not proceed to criticize what is to be criticized, but to praise what is to be enjoined, according to logic. Therefore, the worshippers of the Imperishable are indeed the highest knowers of yoga in the supreme sense.

"For the man of knowledge is extremely dear to Me, and he is dear to Me. All these are indeed noble, but the man of knowledge is My very Self, I consider." [Gītā 7.17-18]

Thus, repeatedly praised as the most excellent, their knowledge and entire set of duties are to be followed by you upon attaining qualification - wishing to instruct Arjuna thus, the Lord, the supreme well-wisher, praises the non-dual seers, the fulfilled worshippers of the Imperishable, with seven verses beginning with "One who hates not."

Seeing all beings as the Self, due to absence of adverse attitude even towards the cause of one's own suffering, he hates not all beings, but rather has friendliness and affection towards them. Because he is compassionate, having compassion and mercy towards the suffering, he gives fearlessness to all beings - this means he is a paramahaṃsa (supreme swan) mendicant. Free from the sense of "mine" even regarding the body, devoid of the notion "I am this." Free from egotism, rid of pride due to conduct, study, etc. For whom pleasure and pain are equal, as they do not give rise to attachment and aversion. Hence patient, not undergoing change even when abused, beaten, etc. ||13||

Further attributes of that very person: Content - always satisfied whether gaining or not gaining the means of bodily sustenance. Likewise in gaining or not gaining something of quality. "Always" is connected everywhere. A yogin - one whose mind is concentrated. Self-controlled - one whose aggregate of body, senses, etc. is restrained. Firm - one whose resolve is unshakable, being impossible to defeat by sophists; steady - one whose conviction is "I am the non-dual Brahman, non-doer, non-experiencer, existence-consciousness-bliss" - this means one of steady wisdom. With mind and intellect offered to Me, the blessed Vāsudeva, the pure Brahman - one whose inner faculty is surrendered. Such a devotee of Mine, knower of the pure imperishable Brahman, is dear to Me, being My very Self. ||14||

Viśvanātha: Expecting [the question] "What kind of devotee has such tranquility?", he describes the differences in nature of many types of devotees with eight verses beginning with "One who hates not." One who hates not - he does not hate even those who hate [him], but rather acts as a friend in friendship. Compassionate - merciful towards them with the thought "May they not attain a bad destination." Now, by what kind of discrimination would there be friendship and compassion even towards haters? [He says] it is without discrimination: "Free from 'mine-ness', free from egotism" - because of absence of possessiveness towards son, wife, etc. and absence of ego in the body, hatred simply never results for that devotee of Mine anywhere. How then should he adopt discrimination for the sake of pacifying the suffering born of hatred? This is the purport.

Now, doesn't some suffering still occur through bodily pain, etc. caused by others' kicks, punches, etc.? To this he says: "Equal in pleasure and pain." As stated by the blessed One with the crescent moon on His head:

"Those devoted to Nārāyaṇa fear nothing at all. They see heaven, liberation and hell as of equal value." [Bhāgavata Purāṇa 6.17.28]

Equality of pleasure and pain means seeing them equally. And that consists in the thought "This is the fruit of my prārabdha karma which must be experienced." Even in equality, suffering is endured only by one who is patient, so he says "patient" - possessing patience. The root kṣam means "to endure."

Now, how would the livelihood of such a devotee be accomplished? To this he says "content." Content with whatever food item comes unsought or with some effort.

Now, it was said "equal in pleasure and pain." Then how is he content upon seeing his own food? To this he says "always a yogin" - endowed with devotional yoga, for the sake of perfection in devotion. This is the purport. As it is said:

"One should strive for food only for sustaining life. By that, truth is investigated. Having known that truth, one attains the supreme."

Moreover, even if he does not obtain alms due to fate, he is self-controlled - with controlled mind, meaning free from agitation. Even if there is mental agitation due to fate, he does not practice the eightfold yoga, etc. for calming it - this is expressed by "of firm resolve" - his resolve that "Only undivided devotion is to be practiced by me" does not become loose. This is the meaning. The reason in all cases: "With mind and intellect offered to Me" - meaning devoted to remembering and reflecting on Me. Such a devotee indeed is dear to Me, highly pleases Me. This is the meaning. ||13-14||

Baladeva - Having described the single-minded devotees who are well-established and others, as well as the multi-faceted devotees who are steadfast, through the differences in their respective practices, he now describes their all-encompassing qualities in seven verses beginning with "adveṣṭā" (non-hater). One who does not hate any living beings, even those who hate him, thinking "These beings hate me due to my past actions as prompted by the Supreme Lord", and is thus free from hatred. He is friendly and affectionate towards them, considering them to be under the control of the Supreme Lord. He is compassionate, thinking "May they not suffer when afflicted by some cause". He is free from the sense of "mine" in relation to the body etc., thinking "These are transformations of nature, not mine". He is free from ego, devoid of self-conceit in relation to them. He is even-minded in happiness and distress, undisturbed by joy in happiness or agitation in distress. Thus, he is forbearing, tolerant of various things. He is always content, pleased in mind whether in gain or loss. Thus, he is a yogi, firmly established in the means instructed by the guru. He is self-controlled, with his senses conquered. He is of firm resolve, with determination unshakable by fallacious arguments, steadfast in the conviction "I am a servant of Hari". Thus, he has dedicated his mind and intellect to Me. Such a devotee of Mine is dear to Me, causing Me affection. ||13-14||

BhG 12.15

yasmān nodvijate loko lokān nodvijate ca yaḥ |
harṣāmarṣa-bhayodvegair mukto yaḥ sa ca me priyaḥ ||15||

Sridhara - Furthermore, "yasmāt" (from whom) etc. From whom the world, the people, do not become agitated out of fear or apprehension. And who does not become agitated by the world. And who is free from natural joy etc. Here, joy is enthusiasm in obtaining what one desires. Intolerance is inability to bear another's gain. Fear is terror. Agitation is mental disturbance caused by fear etc. My devotee who is free from these is dear to Me. ||15||

Madhusudana - Again, his qualities are described in "yasmāt" (from whom) etc. From whom, from the renunciate who gives fearlessness to all beings, the world, any person, is not agitated, not distressed. And who is not agitated by the world, by wicked people whose sole vow is to cause distress without reason. Due to seeing non-duality, being supremely compassionate, and being of a forgiving nature. Moreover, joy is a particular mental state expressing bliss, causing horripilation, shedding of tears etc., on obtaining something dear to oneself. Intolerance is a particular mental state in the form of inability to bear another's excellence. Fear is a particular mental state dependent on seeing a tiger etc., terror. Agitation is a particular mental state in the form of anxiety, thinking "How will I live alone in a solitary place, devoid of all possessions?" One who is free from these - joy, intolerance, fear, and agitation. Being unfit for them due to seeing non-duality, abandoned by them of their own accord, not that he himself has engaged in abandoning them. Thus, "My devotee" is to be supplied. Such a devotee of Mine is dear to Me, as before. ||15||

Visvanatha - Moreover, "One who has causeless devotion to the Lord, all divine qualities reside in him" [BhP 5.18.12] etc. According to this statement, other qualities that generate My affection naturally arise through My devotion repeatedly practiced. Hear those also, he says. "yasmāt" (from whom) etc. in five verses. To indicate the rarity of some qualities mentioned earlier as "free from mundane joy, intolerance, fear, agitation" etc., he states again "who does not rejoice" etc. ||15||

Baladeva - From whom no person in the world becomes agitated, does not experience disturbance out of fear or apprehension. Who, due to being compassionate, does not perform actions that cause distress to people. And who is not agitated by the world, due to the certainty of non-opposition to all, that the world does not perform actions that cause him distress. And who is free from joy etc. as agents, not that he himself is engaged in freeing himself from them. The meaning is that he is devoid of even their touch, being deeply immersed in the joy of the self. Here, joy is enthusiasm at the arrival of one's own enjoyable objects. Intolerance is inability to bear the arrival of another's enjoyable objects. Fear is terror dependent on seeing a wicked being. Agitation is disturbance thinking "How will I live without exertion?" These are four mental states. ||15||

BhG 12.16

anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ |
sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ ||16||

Sridhara - Moreover, "anapekṣaḥ" (expectation-free) etc. Expectation-free means desireless even for objects that come of their own accord. Pure means endowed with external and internal purity. Skillful means not lazy. Impartial means free from partisanship. Free from anguish means free from mental suffering. One whose nature is to renounce all undertakings for seen and unseen purposes. Being thus, one who is My devotee is dear to Me. ||16||

Madhusudana - Moreover, "anapekṣaḥ" (expectation-free) etc. Desireless for all objects of enjoyment, even those that come of their own accord. Pure means endowed with external and internal purity. Skillful means capable of immediately knowing and doing what needs to be known and done when it arises. Impartial means one who does not take the side of anyone, even a friend. Free from anguish means one for whom anguish, pain, has not arisen even when being beaten by others. Even when anguish has arisen, non-retaliation towards the offenders is forbearance. Non-arising of anguish even when causes of anguish are present is being free from anguish - this is the difference. One whose nature is to renounce all undertakings, all actions with worldly and other-worldly fruits, is a renunciate who renounces all undertakings. Such a devotee of Mine is dear to Me. ||16||

viśvanāthaḥ --- anapekṣaḥ (indifferent) one who is free from dependence on worldly affairs, udāsīnaḥ (detached) one who is not attached to worldly matters. One whose nature is to avoid all worldly endeavors, both seen and unseen, as well as some spiritual endeavors like teaching scriptures, etc. ||16||

baladevaḥ - anapekṣaḥ (indifferent) one who is desireless even when enjoyable objects come of their own accord. śuciḥ (pure) one who is pure both externally and internally. dakṣaḥ (skilled) one who is capable of discerning the meaning of his scriptures. udāsīnaḥ (neutral) one who does not take sides. gata-vyathaḥ (free from anxiety) one who is free from mental distress even when wronged. sarvārambha-parityāgī (renouncer of all undertakings) one who abstains from all endeavors contrary to devotion to Him. ||16||

bhg 12.17

He who neither rejoices, nor hates, nor grieves, nor desires, and who has renounced both good and evil - he who is thus devoted to Me is dear to Me. ||17||

śrīdharaḥ - Moreover, he who does not rejoice upon obtaining something pleasant, who does not hate upon obtaining something unpleasant, who does not grieve when losing something dear, who does not desire for unattained objects, who has the habit of renouncing both good and evil (merit and sin) - such a person who is devoted to Me is dear to Me. ||17||

madhusūdanaḥ - Furthermore, this elaborates on "equal in happiness and distress". He who does not rejoice upon obtaining something desirable, does not hate upon obtaining something undesirable, does not grieve upon separation from something desirable, does not desire for unattained desirable objects. This elaborates on "renouncer of all undertakings": one whose habit is to renounce both good and evil actions, which are means of happiness and distress respectively. Such a devoted person is dear to Me. ||17||

viśvanāthaḥ --- nothing.

baladevaḥ - He who does not rejoice upon obtaining something dear like a son or disciple, does not hate upon obtaining something unpleasant related to them, does not grieve when such a dear one is lost, does not desire for the unattained, whose habit is to renounce both good (merit) and evil (sin), as both are equally obstructive. ||17||

bhg 12.18-19

One who is equal to enemies and friends, as well as in honor and dishonor, who is equal in cold and heat, pleasure and pain, who is free from attachment, who is equal in blame and praise, who is silent, content with anything, homeless, of steady mind, full of devotion - that man is dear to Me. ||18-19||

śrīdharaḥ - Moreover, one who is the same towards enemies and friends, equal in honor and dishonor, meaning free from joy and sorrow. Equal in cold and heat, pleasure and pain. Free from attachment, not attached to anything. ||18||

Furthermore, one for whom blame and praise are equal, who is silent (of controlled speech), content with whatever is obtained, homeless (without a fixed abode), of steady mind (with fixed consciousness) - such a devoted person is dear to Me. ||19||

madhusūdanaḥ - Moreover, this is an elaboration of the previous. Free from attachment means devoid of false identification with all objects, both sentient and insentient. Always free from joy and sorrow. The rest is clear. ||18||

Furthermore, blame is speaking of faults, praise is speaking of virtues. For whom these are equal as they do not cause pain or pleasure. Silent means of controlled speech. But speech is necessary for maintaining the body, so he says "content", meaning free from desires. Moreover, homeless means without a fixed abode. Steady mind means one whose intellect is fixed on the supreme reality. Such a devoted person is dear to Me. The repeated mention of devotion is to emphasize that devotion alone is the abundant cause of liberation. ||19||

viśvanāthaḥ --- homeless means free from attachment to ordinary dwellings. ||18-19||

baladevaḥ - "Equal to enemies and friends" is clear in meaning. Free from attachment means free from bad association. "Equal in blame and praise" means one who does not experience pain from blame or pleasure from praise. Silent means of controlled speech or inclined to contemplate on one's beloved. Content with whatever food, whether unpleasant or pleasant, seen or unseen. Homeless means without a fixed abode or free from attachment to dwellings. Steady mind means of firm knowledge. The repetition of qualities like "non-hating" etc. in these seven verses is to indicate their extreme rarity, so there is no fault. These qualities of non-hatred etc. should be understood by the wise as existing in combination in the three types of devotees - those fixed in truth etc. - according to their respective gradations. ||18-19||

bhg 12.20

But those who follow this imperishable dharma as described, endowed with faith, regarding Me as supreme, those devotees are exceedingly dear to Me. ||20||

śrīdharaḥ: He concludes the set of qualities along with their results in "But those". As described means in the manner stated. Dharma itself is immortal (amṛta) as it is the means to immortality. Some read dharmyāmṛtam. Those who follow this, practice it with faith, and regarding Me as supreme, those devotees are exceedingly dear to Me. ||20||

The path of the unmanifest is indeed sorrowful and full of obstacles, therefore the wise should joyfully follow the true path of devotion to Krishna's lotus feet.

Thus ends the twelfth chapter entitled "The Yoga of Devotion" in the commentary on the Bhagavad Gita called Subodhini, composed by Sri Sridhara Swami. ||12||

"For one who has realized the Self, qualities like being free from hatred arise effortlessly, not as practices to be cultivated."

This was previously described as the characteristics of the sthita-prajña (one of steady wisdom). When these qualities are deliberately cultivated by a seeker of liberation, they become means for liberation. Concluding this, he says "ye tu" (but those who). Those renunciants who are seekers of liberation, who faithfully practice the nectar of dharma - described as dharma-like and comparable to nectar due to being a means to immortality and being enjoyable like nectar - as explained beginning with "adveṣṭā sarva-bhūtānām" (free from hatred towards all beings), considering Me, the Lord Vāsudeva, the imperishable Self, as the supreme goal to be attained, those devotees who worship Me as the attributeless Brahman are extremely dear to Me. This concludes what was indicated earlier by "priyo hi jñānino 'tyartham ahaṃ sa ca mama priyaḥ" (the man of knowledge is extremely dear to Me, and he is dear to Me).

Since one who faithfully practices this nectar of dharma becomes extremely dear to Lord Viṣṇu, the Supreme Lord, therefore this, which is a natural characteristic of the knower, should also be deliberately practiced by the seeker of Self-knowledge as a means to Self-knowledge, by one who desires to attain the supreme abode of Viṣṇu - this is the meaning of the verse. Thus, for one who, as a result of meditation on Brahman with attributes, contemplates the attributeless Brahman, possessing qualities like freedom from hatred, being the primary qualified aspirant, repeatedly engaging in hearing, reflection and meditation, since direct realization of the essence of the meaning of Vedāntic statements is possible, and since liberation follows from that, the meaning of the great Vedāntic statements which are the cause of liberation, which is suitable for logical connection, should be contemplated as the meaning of "that" (tat). This is established in the middle six verses.

Thus ends the twelfth chapter entitled "Bhakti Yoga" in the Śrīmad-bhagavad-gītā-gūḍhārtha-dīpikā composed by Śrī Madhusūdana Sarasvatī, disciple of Śrī Viśveśvara Sarasvatī, the wandering monk and supreme swan. ||12||

Viśvanātha: Having described various characteristics of His own devotees, concluding He states the result of hearing and contemplating on these for those desiring to attain them, with "ye tu". These qualities arising from devotion and peace are not material qualities, as per the statement "Kṛṣṇa is pleased by devotion, not by [material] qualities." The word "tu" (but) indicates a different beginning - the devotees with the characteristics described, each steadfast in their own good nature. But these aspirants desiring all those good characteristics are even superior to those who have attained perfection. Hence the word "atīva" (extremely) is used.

The essence of this chapter is explained:
Devotion, which is the best of all, full of joy,
The best means to attain all goals,
Is indeed of wonderful qualities.

Though knowledge and devotion are shown
To be like neem and grapes respectively,
Still they are accepted by those
Desiring to taste their respective flavors.

Thus in the Sārārtha-varṣiṇī, delighting the minds of devotees,
The twelfth chapter of the Gītā is concluded, in agreement with the saints. ||12||

Baladeva: Concluding the bhakti-yoga that was described, he states its result for those established in it with "ye tu". Those devotees who faithfully practice this nectar of dharma as described earlier in verses like "Fixing the mind on Me" etc., they take shelter of it as if it were Me to be attained, being the means to attain Me. Having faith in devotion and absorbed in Me, they become extremely dear to Me.

The conclusion of the twelfth chapter:
Kṛṣṇa is controlled by those devoted to Him alone,
But by devotion alone He, the glorious one,
Becomes extremely controlled by love.

Thus ends the commentary on the twelfth chapter of the Śrīmad-bhagavad-gītopaniṣad. ||12||