Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu
|| om tat sat||
श्रीकृष्णपरब्रह्मणेनमः
श्रीमद्भगवद्गीत
भक्तियोगः
द्वादशोध्यायः 

Shrimad Bhagavadgita
Bhakti Yoga
The Path of Devotion
Chapter 12

Shankaracharya described the last Sloka of chapter 11, Viswaroopadarsana Yoga, as the, "essential import of the entire science of Gita, aimed at liberation and summarized for practice." For Arjuna, seeing Krishna's Universal Form prompted new questions. From chapter two through ten, Krishna praised the unmanifested Brahman. He had also discussed, in certain contexts, worship of God with the use of Yogic powers. Yet in chapter 11, Krishna emphasized the manifested form of Brahman. He revealed His cosmic form and declared, "He who performs My works will attain Me" (11.55). So in chapter 12, Arjuna wonders about the difference between worshipping the manifested and unmanifested Brahman. Echoing his query in chapter 3, "तदेकं वद निश्चित्य" (tell me one), Arjuna begins chapter 12 by asking Krishna which of the two makes for a better Yogi, worship of the manifested form of Brahman or the unmanifested Brahman.

Sloka 1

अर्जुन उवाच
एवं सतयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥1||

स॥ एवं सततयुक्ताः ये भक्ताः त्वां पर्युपासते  ये च अपि अव्यक्तं अक्षरं पर्युपासते  तेषां के योगवित्तमाः ॥1||

Sloka meanings:

एवं सततयुक्ताः - being thus ever dedicated
ये भक्ताः त्वां पर्युपासते - those devotees who constantly meditate on You
ये अव्यक्तं अक्षरं पर्युपासते च - those who meditate on the imperishable unmanifested form
तेषां के योगवित्तमाः - among them who are the best knowers of Yoga?

Sloka summary:

Arjuna said:
"Among those devotees ever dedicated, those devotees who constantly meditate on You, and those who meditate on the imperishable unmanifested form, who are the best knowers of Yoga?" ||1||

This sloka is a continuation of Sloka 11.55, chapter 11, in which Krishna said: "O Pandava, the one who performs actions for Me, thinks of Me as the Supreme Goal, and is devoted to Me, devoid of all attachments, free from enmity towards all beings, he will attain Me." Here Arjuna asks: Who is a better Yogi? The one who meditates on You in Your cosmic form or the one who meditates on You in Your the unmanifested form?

There can be a doubt about the word "मत्" in Sloka 11.55 ("matkarmakr̥nmatparamō"). By "मत्," is Krishna referring to the all-pervading entity that is formless (the unmanifested One), or the entity that has the form of the one who is actually speaking and revealed Himself in chapter 11 (the manifested One)? References exist for both meanings in chapters two through ten; chapter 11, of course, has specific references to the form itself. In the context of a Jnyani pursuing Jnyana Yoga, "मत्" refers to the formless entity; in all other contexts, "मत्" relates to Krishna in His manifested form.

We will see Krishna's reply in the following Slokas.

Sloka 2

श्रीभगवानुवाच:
मय्यावेश्य मनो येमां  नित्ययुक्ता उपासते ।
श्रद्धयापरयोपेताः  ते मे युक्ततमा मताः ॥2||

स॥ मयि मनः आवेश्य नित्ययुक्ताः परया श्रद्धया उपेताः  ये मां उपासते ते युक्ततमाः (इति) मे मताः ॥2||

Sloka meanings:

ये मयि मनः आवेश्य - those who fix their minds on Me
नित्ययुक्ताः - remaining steadfast
परया श्रद्धया उपेताः - imbued with supreme faith
मां उपासते - worship Me
ते युक्ततमाः (इति) - such people are the perfect Yogis
मे मताः - according to Me

Sloka summary:

"Those who fix their minds on Me, remaining steadfast in their worship of Me, imbued with supreme faith, such people are the perfect Yogis." ||2||

Again echoing Sloka 11.55, Krishna gives this statement as both an answer and as advice in response to Arjuna's question.

Bhagavan praises meditation on Brahman-with-form as the highest form of worship. We have seen Krishna endorse Jnyana Yoga as the highest form of practice ("Jnyani is no other than Himself"). Yet he counsels Arjuna to practice Karma Yoga, declaring, "ये मे मतं."

Shankaracharya in his Bhashya on this Sloka says the following: "मयि विश्वरूपे परमेश्वरे आवेश्य मनः ... ये भक्ताः … मां सर्वज्ञं  ... उपासते." Translation: "Bhaktas who fix their minds on Me, the Supreme Being with Universal Form, and worship Me (the Vasudeva) with dedication, are the highest Yogis. Krishna is saying that those who worship the manifested Brahmanpractice the highest form of Yoga.

But this does not discount Bhaktas who meditate on the unmanifested Brahman. We hear Krishna talk about the unmanifested Brahman in the next two Slokas, which should be read together.

Slokas 3, 4

ये त्वक्षरमनिर्देश्य मव्यक्तं पर्युपासते ।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥3||
संनियमेन्द्रियग्रामं सर्वत्र समबुद्धयः ।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥4||

स॥ ये तु इन्द्रियग्रामम् संनियम्य सर्वत्र समबुद्धयः  सर्वभूतहिते रताः  अनिर्देश्यं  अव्यक्तं  अचिन्त्यं कूटस्थं अचलं ध्रुवं सर्वत्रगं च अक्षरम् (माम्)   पर्युपासते ते माम् एव प्राप्नुवन्ति ॥3, 4||

Sloka meanings:

अनिर्देश्यं - undefinable
अव्यक्तं - unmanifested
अचिन्त्यं - incomprehensible
कूटस्थं - immutable
अचलं ध्रुवं सर्वत्रगं - unmoving, constant, all pervading
ये तु - whosoever
इन्द्रियग्रामम् संनियम्य - by controlling the group of all organs
सर्वत्र समबुद्धयः - being even minded everywhere
सर्वभूतहिते रताः - engaged in the welfare of all beings
अक्षरम् पर्युपासते - worshipping the imperishable
ते माम् एव प्राप्नुवन्ति - they attain Me alone

Sloka summary:

"Whosoever meditates on the undefinable, unmanifested, incomprehensible, immutable and imperishable by controlling their organs, being even-minded everywhere, and being engaged in the welfare of all beings, they attain Me alone." ||3, 4||

Here, Krishna says that people meditating on the unmanifested Brahman "ते माम् एव प्राप्नुवन्ति" ("attain Me alone"). In essence, Krishna has put these devotees on a separate path from other worshippers. These devotees attain Him without being saved. Remember that in Sloka 7.18 Krishna said, "ज्ञानीत्वात्मैव - ज्ञानीतु आत्म एव" ("the Jnyani is My Self"). The people who follow निर्गुणोपासना (meditate on the unmanifested one) become one with Him.

Shankaracharya in his Bhashyam asks, "नहि भगवत्स्वरूपाणां युक्ततमत्वं अयुक्ततमत्वं वा वाच्यम्?" Translated, that means: "For those who attain Bhagavan or become one with Brahman, where is the question of their being superior or not?"

Similarly, Krishna settles Arjuna's question in Sloka 1 with his responses in Slokas 2 through 4: Both types of worshippers are equally good. Those who worship the manifested Brahman are the highest Yogis; meanwhile, worshippers of unmanifested Brahman ultimately attain Him directly by becoming one with Him. There is no question about which approach is better. Both paths lead to Brahman.

Sloka 5

क्लेशोऽधिकतरः तेषां अव्यक्तासक्तचेतसाम् ।
अव्यक्ताहि गतिर्दुःखं देहवद्भिरवाप्यते ॥5||

स॥ अव्यक्तासक्त चेतसां तेषां क्लेशः अधिकतरः हि अव्यक्ता गतिः देहवद्भिः दुःखम् अवाप्यते ॥ 5||

Sloka meanings:

अव्यक्तासक्त चेतसां - for those whose minds have been attached to the unmanifested
तेषां क्लेशः अधिकतरः - their difficulty is greater
अव्यक्ता गतिः - the goal that is unmanifested
देहवद्भिः - for those who have identification with body
दुःखम् अवाप्यते - is obtained with difficulty

Sloka summary:

"For those whose minds have been attached to the unmanifested, their difficulty is greater. The goal, that is Unmanifested, is obtained with difficulty by those who have identification with the body." ||5||

In Slokas 3 and 4, Krishna explained that those who focus on the unmanifested Brahman ultimately attain Him alone (Jnyana Yoga). But their struggle to attain Him is greater than it is for Karma Yogis.

Without doubt, the difficulty of attaining Him through the path of doing His works (Karma Yoga) and focusing the mind on Him is great. But still greater is the difficulty for Jnyanis, who focus on the unmanifested, unimaginable, and unchanging One. Jnyana Yogis face greater difficulty because of the need to overcome dualities and identification with the body. While saying that the path of Jnyanis is more difficult, there is a hint that for noraml people path of KarmaYoga or Nishkama Karma is the way which indeed is teh suggestion fo krishna for Arjuna.

Slokas 6, 7

येतु सर्वाणि कर्माणि  मयि सन्यस्य मत्पराः ।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥6||
तेषामहं समुद्धर्ता मृत्यु संसार सागरात् ।
भवामि न चिरात्पार्थ मय्यावेशित चेतसाम् ॥7||

स॥ हे पार्थ! येतु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः अनन्येन योगेन  मां एव ध्यायन्तः उपासते मयि आवेशित चेतसाम् तेषां अहं मृत्युसंसार सागरात् न चिरात् समुद्धर्ता भवामि ॥6,7||

Sloka meanings:

ये तु - whosoever
सर्वाणि कर्माणि मयि सन्न्यस्य - dedicating all actions to Me
मत्पराः - having Me as their goal
अनन्येन योगेन - with single-minded devotion
मां एव ध्यायन्तः उपासते - thinking of and worshipping Me
मयि आवेशित चेतसाम् - those whose minds are absorbed in Me
तेषां - for them
मृत्युसंसार सागरात् - from the sea of worldly life filled with death
न चिरात् समुद्धर्ता - be the quick deliverer
अहं भवामि - I will be

Sloka summary:

"O Partha, whosoever, having dedicated all their actions to Me, having Me as their goal, thinking of and worshipping Me with single-minded devotion, those whose minds are absorbed in Me--I will be their quick deliverer from the sea of worldly life filled with death." ||6, 7||

Here we may note that He indeed is the "deliverer" for Karma Yogis, who perform actions in His name and worship Him with single-minded devotion.

This is in contrast to Jnyana Yogis (Jnyanis), who worship Krishna in his imperishable unmanifested form. Jnyanis do not need to be saved from the cycle of birth and death. In 7.18, Krishna said, "The Jnyani is My very Self" ("ज्ञानीत्वात्मैव - ज्ञानीतु आत्म एव"). So because Jnyanis are none other than Krishna Himself, there is no need for the Lord to deliver them from "that ocean of worldly life." Jnyanis have already left that life behind.

Shankaracharya in his Bhashyam elaborates on this difference between the two types of Bhaktas. He says: "ते प्राप्नुवन्ति मामेव इति अक्षरोपासकानां कैवल्यप्राप्तौ स्वातंत्र्यं उक्त्वा, इतरेषाम् पारतंत्र्यात् ईश्वराधीनतां दर्शितवान् , तेषां अहम् समुद्धर्ता  इति." This means that worshippers of the unmanifested are declared "free" to "attain कैवल्य (liberation) on their own. For worshippers who followed the path of worshipping the manifested form, a dependency has been shown by saying "Bhagavan will save them from the sea of death" ("तेषां अहम् समुद्धर्ता"). Essentially, both paths of worship free devotees from the cycle of birth and death. The Jnyani attains kaivalya himself, while the Karma Yogi attains Kaivalya through worship of manifested from of Bhagavan.

In Slokas 6 and 7, Krishna says, that he will be the deliverer from the sea of worldly miseries, for those whose minds are absorbed in Him. So the corollary is, " मय्येव मन आधत्स्व" ("fix your mind on Me"). We hear that in Sloka 8.

Sloka 8

मय्येव मन आधत्स्व मयिबुद्धिं निवेशय ।
निवषिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥8||

स॥ मयि एव मनं आधत्स्व मयि बुद्धिम् निवेशय अतः ऊर्ध्वम् मयि एव निवशिष्यसि ॥8||

Sloka meanings:

मय्येव मन आधत्स्व - fix the mind on Me alone
मयिबुद्धिं निवेशय - fix the intellect on Me alone
अत ऊर्ध्वं - thereafter
निवषिष्यसि मय्येव - you will dwell in Me alone
न संशयः - no doubt in that

Sloka summary:

"Fix the mind on Me alone, fix the intellect on Me alone. Thereafter you will dwell in Me alone. No doubt in that." ||8||

Shankaracharya elaborates on the first sentence, " मय्येव मन आधत्स्व," as " मयि विश्वरूपे ईश्वरे संकल्पविकल्पात्मकं मनः समाधत्स्व स्थापय." Translated, this means: "Fix your wavering mind on Me, the Ishwara with the Universal Form." What does one get in return? Such a devotee will dwell in Him without any doubt.

But if you are unable to fix your mind on Him, Krishna has a solution.

Sloka 9

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।
अभ्यासयोगेन ततो मां इच्छाप्तुं धनंजय ॥9||

स॥ धनंजय! अथ चित्तम् मयि स्थिरं समाधातुं न शक्नोषि  ततः अभ्यासयोगेन मां आप्तुं इच्छ ॥9||

Sloka meanings:

अथ - if however
न शक्नोषि - you are unable
चित्तं मयि स्थिरं समाधातुं - to keep your mind fixed on Me firmly
ततः अभ्यासयोगेन - then with the Yoga of practice
मां आप्तुं इच्छ - strive to attain Me

Sloka summary:

"O Dhananjaya, if however you are unable to keep your mind fixed on Me firmly, then with the Yoga of practice, strive to attain Me." ||9||

Here, Krishna is offering to fix one's mind. One may practice. Practice makes one perfect. In this context, "perfect" means that the devotee attains single-pointed focus on Bhagavan. The chain continues: What should you do if you are unable to achieve the goal even with practice? Krishna has an answer for that also.

Sloka 10

अभ्यासेऽप्यसमर्थोऽसि  मत्कर्मपरमो भव ।
मदर्थमपि कर्माणि कुर्वन् सिद्धिमवाप्स्यसि ॥10||

स॥ अभ्यासे अपि असमर्थोसि मत्कर्म परः भव । मदर्थम् कर्माणि कुर्वन्नपि सिद्धिं अवाप्स्यसि ॥10||

Sloka meanings:

अभ्यासेऽप्यसमर्थोऽसि - if you are incapable of practicing
मत्कर्म परमो भव - be absorbed in actions done to please Me
मदर्थमपि कर्माणि कुर्वन् - performing actions for Me
सिद्धिं अवाप्स्यसि - you will attain perfection

Sloka summary:

"If you are incapable of practicing, be absorbed in actions done to please Me.
Performing actions for Me, you will attain perfection." ||10||

How does one reach perfection by performing actions? Shankaracharya elaborates: " सत्त्वशुद्धियोगज्ञानप्राप्ति द्वारेण सिद्धिं अवाप्स्यसि." Through the gates of mental purification and attainment of Knowledge, perfection is achieved. Performing actions for God leads to mental purification and the attainment of Knowledge.

Sloka 11

अथैतत् अप्यसक्तोऽसि कर्तुं मद्योगमाश्रितः ।
सर्वकर्म फलत्यागं ततः कुरु यतात्मवान् ॥11||

स॥ अथ मद्योगं आश्रितः एतत् अपि कर्तुं अशक्तः असि  ततः यतात्मवान् सर्वकर्मफलत्यागम् कुरु ॥11||

Sloka meanings:

अथ मत् योगं आश्रितः - having resorted to Yoga for Me
एतत् अपि कर्तुं अशक्तः असि - if you are unable to do that also
ततः - then
यतात्मवान् - with self-control
सर्वकर्मफलत्यागम् कुरु - renounce the fruits of all actions

Sloka summary:

"Having resorted to Yoga for Me, if you are unable to do that also, then, with self-control, renounce the fruits of all actions." ||11||

If one is unable to do actions to please God, like Manana, Sravana, Sadhana, then Krishna suggests one more process. We already know that one cannot spend a moment without action ("न हि कश्चित् क्षणमपि जातु तिष्थत्यकर्मकृत्," 3.05). So whatever action one may do, renounce the results of that action in favor of God. So the renouncing of the fruits of action is the vehicle for attaining Him.

This, the renouncing of the fruits of action, has been the refrain of Karma Yoga. Nishkama Karma is the way.

Although we landed on Nishkama Karma after several steps--starting from one who is not able to fix one's mind, and then the one who is not able to do actions in the name of the Supreme Being, and so on, Nishkama Karma or renunciation has a niche of its own.

Krishna once again emphasizes renunciation by saying that renunciation is followed by peace.

Sloka 12

श्रेयो हि ज्ञानमभ्यासात् ज्ञानात् ध्यानंविशिष्यते । 
ध्यानात् कर्मफलत्यागः त्यागात् शान्तिरनन्तरम् ॥12||

स॥ अभ्यासात् ज्ञानम् श्रेयः हि । ज्ञानात् ध्यानम् विशिष्यते । ध्यानात् कर्मफलत्यागः  विशिष्यते । त्यागात् अनन्तरम् शान्तिः भवति ॥12||

Sloka meanings:

अभ्यासात् ज्ञानम् श्रेयः हि - knowledge is better than practice
ज्ञानात् ध्यानम् विशिष्यते - meditation surpasses knowledge
ध्यानात् कर्मफलत्यागः विशिष्यते - better than meditation is renunciation of the fruits of actions
त्यागाच्छान्तिरनन्तरम् - त्यागात् शांति  अनंतरं - after renunciation, peace follows

Sloka summary:

"Knowledge is better than practice. Meditation surpasses knowledge. Better than meditation is renunciation of the fruits of actions. After renunciation, peace follows." ||12||

Knowledge, which is the certainty of Self, is superior to the practice of actions for Knowledge. Meditation being superior to Knowledge is to be understood carefully. Shankaracharya in his commentary says, "ज्ञानात् ज्ञानपूर्वकं ध्यानम् विशिष्यते." Translated, this means: "Meditation guided by Knowledge is superior to Knowledge itself. "Such meditation guided by knowledge, with its proximity to direct realization, is superior to knowledge obtained through practice. Peace follows the renunciation of the results of action performed by one (even an ignorant one).

If we trace the conversation, it started in Sloka 5, by elevating meditation on the saguna Brahman (manifested Brahman) over meditation on the unmanifested Brahman (nirguna Brahman) because the former is easier to perform or practice than the latter. The conversation ends here in Sloka 12 with the statement that renunciation of the fruits of action is higher than meditation.

With Arjuna as His student, Krishna is intent on showing the path of Karma Yoga as the right path and thus praises renunciation of the results of action.

Despite all the praise for the those meditating on the Saguna Brahman, and following the path of Karma yoga, it is clear that the meditators of Unmanifested Brahman are on different level from thē pronouncements so far. The meditators on the unqualified (unmanifested) Brahman alone are in the highest sense the best knowers of Yoga. Krishna has confirmed this in number of Slokas. ( refer Sloka 7.18 Krishna said - "ज्ञानीत्वात्मैव - ज्ञानीतु आत्म एव" - "Jnyani is My Self".) They attain Him directly.

In the following verses Bhagavan leaves the path of Karma Yoga to focus on the path of the Jnyana Yoga. Krishna describes the characteristics of Jnyanis, who are directly immortalized because they have secured right perception, they have overcome duality, and they have renounced all desires. It is interesting to note that while these characteristics are listed here as the characteristics of a saintly person, it follows that these are also the tools for becoming one.

Slokas 13, 14

अद्वेष्टा सर्वभूतानां मैत्रः करुण एवच ।
निर्ममो निरहंकारः समदुःख सुखः क्षमी ॥13||
संतुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पित मनोबुद्धिर्योमद्भक्तः स मे प्रियः ॥14||

स॥ सर्वभूतानां अद्वेष्ठा मैत्रः करुणः एव च निर्ममः निरहंकारः समदुःखसुखः क्षमी सततं संतुष्टः योगी यतात्मा दृढनिश्चयः  मयि अर्पित मनः बुद्धिः मद्भक्तः यः सः मे प्रियः ॥13, 14||

Sloka meanings:

सर्वभूतानां अद्वेष्ठा - one who is not hateful towards any creatures
मैत्रः करुणः एव च- one who is friendly and compassionate
निर्ममः निरहंकारः - one who is rid of possessiveness and ego
समदुःखसुखः - one to whom sorrow and happiness are equal
क्षमी - one who is forgiving
सततं संतुष्टः - one who is always satisfied
योगी यतात्मा - Yogi who has self-control
दृढनिश्चयः - one who has firm conviction
मयि अर्पित मनः बुद्धिः - whose mind and intellect are dedicated to Me
मद्भक्तः - one who is a devotee of mine
यः सः - whoever such a one
मे प्रियः - is dear to Me

Sloka summary:

"One who is not hateful towards any creature, one who is friendly and compassionate, one who is rid of possessiveness and ego, one to whom sorrow and happiness are equal, one who is forgiving, one who is always satisfied, one who is a Yogi, who has self-control, who has firm conviction, whose mind and intellect are dedicated to Me, such a one is dear to Me." ||13, 14||

Sloka 15

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।
हर्षामर्षभयोद्वॆगैर्मुक्तो  यस्स च मे प्रियः ॥15||

स॥ यस्मात् लोकः न उद्विजते लोकात् च यः न द्विजते यः हर्ष अमर्ष भय उद्वेगैः मुक्तः सः च मे प्रियः ॥15||

Sloka meanings:

यस्मात् लोकः न उद्विजते - because of whom the world is not afraid
लोकात् च यः न उद्विजते - one who is not afraid of the world
यः मुक्तः - one who is free from
हर्ष अमर्ष भय उद्वेगैः - joy, jealousy, fear and anxiety
सः च मे प्रियः - such a one is dear to Me

Sloka summary:

"Because of whom the world is not afraid, one who is not afraid of the world, one who is free from joy, jealousy, fear and anxiety, such a one is dear to Me." ||15||

Sloka 16

अनपेक्ष सुचिर्दक्ष उदासीनो गतव्यथः ।
सर्वारंभ परित्यागी यो मद्भक्तः स मे प्रियः ॥16||

स॥ अनपेक्षः शुचिः दक्षः उदासीनः गतव्यथः सर्वारंभपरैत्यागी मद्भक्तः यः सः मे प्रियः ॥16||

Sloka meanings:

मद्भक्तः यः - My devotee who is
अनपेक्षः - one without cravings
शुचिः दक्षः - pure (one possessed of internal and external purification), adept
उदासीनः - impartial
गतव्यथः - one free from worries
सर्वारंभपरैत्यागी - one who renounced all undertakings
यः सः मे प्रियः - such a one is dear to Me

Sloka summary:

"My devotee who is without cravings, who is possessed of internal and external purification, who is adept, who is impartial, who is free from worries, who renounced all undertakings, such a one is dear to Me." ||16||

दक्षः means adept, capable of instantly comprehending and acting as required. उदासीनः means impartial, not taking sides with anybody, friend or foe. These are qualities of one who has overcome dualities, and the meanings are to be seen in that light.

Sloka 17

यो न हृष्यति न द्वेष्टि न शोचति न कांक्षति ।
शुभाशुभ परित्यागी भक्तिमान् यस्स मे प्रियः ॥17||

स॥ यः न हृष्यति न द्वेष्टि न शोचति नकांक्षति  यः शुभाशुभपरित्यागी सः भक्तिमान् मे प्रियः ॥17||

Sloka meanings:
यः न हृष्यति - one who is not overjoyed
न द्वेष्टि - one who does not hate
न शोचति नकांक्षति - one who does not grieve, does not desire
यः शुभाशुभपरित्यागी - one who has given up good and bad
सः भक्तिमान् मे प्रियः - such a one is dear to Me

Sloka summary:

"One who is not overjoyed, one who does not hate, one who does not grieve, one who does not desire, one who has given up good and bad, such a one is dear to Me." ||17||

The person dear to God is one who is not overjoyed at getting something desirable. He does not hate or fret on account of coming across something undesirable. He does not lament the loss of a desirable object. He does not hanker after getting desirable things. He is one who is apt to renounce actions good or bad, those that lead to happiness or sorrow.

Sloka 18

समश्शत्रौ च मित्रे च तथा मानावमानयोः ।
शीतोष्णसुखदुःखेषु  समस्संगविवर्जितः ॥18||

स॥ शत्रौच मित्रेच तथा मानावमानयोः समः  शीतोष्णसुखदुःखेषु समः  संगविवर्जितः (सः च मे प्रियः) ॥18||

Sloka meanings:

समः - equal
शत्रौच मित्रेच - towards friends and enemies
तथा मानावमानयोः - similarly equal towards honor and dishonor
शीतोष्णसुखदुःखेषु समः - same under heat and cold, happiness and sorrow
संगविवर्जितः - free from attachment
(सः च मे प्रियः) - (such a one is dear to Me)

Sloka summary:

"He who is the same towards friends and enemies, similarly equal towards honor and dishonor, the same under heat and cold, happiness and sorrow, free from attachment (such a one is dear to Me)." ||18||

The person dear to God is one who is free from all attachments, beyond honor and dishonor, beyond the vicissitudes, the happiness and sorrows of life.

Sloka 19

तुल्यानिन्दस्तुतिर्मौनी संतुष्टो येन केन चित् ।
अनिकेतः स्थिरमतिः भक्तिमान् मे प्रियो नरः ॥19||

स॥ शत्रौच मित्रेच तथा मानावमानयोः समः  शीतोष्णसुखदुःखेषु समः  संगविवर्जितः  तुल्यनिंदास्तुतिः मौनी येनकेनचित् संतुष्टः  अनिकेतः  स्थिरमतिः भक्तिमान् नरः मे प्रियः ॥19||

Sloka meanings:

भक्तिमान् नरः - a devotee
तुल्यनिंदास्तुतिः - equal towards words of contempt or praise
मौनी - silent
येनकेनचित् संतुष्टः - content with anything
अनिकेतः - not having a fixed dwelling
स्थिरमतिः - with a mind which is steady
मे प्रियः - is dear to Me

Sloka summary:

"He who is equal towards words of contempt or praise, who is silent, who is content with anything, who does not have a fixed dwelling, who is with a mind which is steady, such a devotee is dear to Me." ||19||

Slokas 13 to 19 describe virtues, characteristic of monks, who are given to meditation on the imperishable Brahman. In chapter 2, Krishna also described these virtues as characteristic of Sthitapragnya (see 2.55-72). This group of virtues, when cultivated by a seeker of liberation, become the means to that liberation. We hear this in Sloka 20.

Sloka 20

येतु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।
श्रद्धधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥ 20||

स॥ येतु श्रद्धधानाः मत्परमाः इदं धर्म्यामृतम्  यथोक्तं पर्युपासते ते भक्ताः मे अतीव प्रियाः ॥20||

Sloka meanings:

येतु श्रद्धधानाः - those who filled with faith
मत्परमाः - accept Me as the Supreme goal
इदं धर्म्यामृतम् - these virtues which are like nectar
यथोक्तं पर्युपासते - practice as stated before
ते भक्ताः - such devotees
मे अतीव प्रियाः - are very dear to Me

Sloka summary:

"Devotees who accept Me as the Supreme Goal, filled with faith, practice as stated these virtues which are like nectar, they are very dear to Me." ||20||

The virtues described from Sloka 13 to 19 are without doubt virtues which are like nectar ("dharmyāmr̥tam") because they lead to immortality, which is granted by the mythical nectar too.

इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुन संवादे भक्ति योगोनाम
द्वादशोऽध्यायः
ओं तत् सत् 

||om tat sat||