CHAPTER TWELVE

Bhakti Yoga
TEXT 1
arjuna uväca
evaà satata-yuktä ye bhaktäs tväà paryupäsate |
ye cäpy akñaram avyaktaà teñäà ke yoga-vittamäù ||1||

TRANSLATION
Arjuna said: Who are the best knowers of yoga—those devotees who
worship You as just described with desire to constantly associate
with You, or those who first worship the ätmä?

COMMENTARY
In the twelfth chapter, the Lord says that among all processes, pure bhakti,
having the greatest power, enables one to quickly attain the Lord.

In the second and consequent chapters (2-6), one particular path was
described, in which, after one understands about and realizes the jévätmä,
one then meditates on the Lord, the aàçé. This is illustrated in verses like
avinäçi tu tad viddhi. (BG 2.17)

A second path was shown in the seventh and subsequent chapters (7-11), in
which, after understanding that the jéva is an aàça (dependant and servant)
of the Lord, one meditates upon the source of the aàça, the aàçé, the
Supreme Lord, by the process of bhakti with hearing and other devotional
activities. Verses such as mayy äsakta-manäù pärtha (BG 7.1) illustrate this.

In those middle six chapters, bhakti mixed with yoga (yoga-miñra-bhakti) was
also described in such verses as prayäëa-käle. (BG 8.10) Jïäna mixed in the
process of bhakti (jnana-miñra-bhakti) was described in such verses as jïäna-
yajïena cäpy anye. (BG 9.15) At the end of the sixth chapter, before the
middle six chapters, with the verse yoginäm api sarveñäà (BG 6.47), the pure
bhakti of those exclusively attached to the Lord, who were also the best
among all, was described.
Arjuna now asks a question. There are those desiring Paramätmä 1 who, being
constantly absorbed in You by the processes thus described (evam) in verses
such as mayy äsakta-manäù pärtha (BG 7.1), worship You, Çyämasundara
Kåñëa, with everything—body, senses and mind. There are also those
desiring Paramätmä who first worship the jéva’s

1
Here paramätmä does not indicate exclusive paramätmä worship, devoid of service. The
word is used to indicate the Supreme Lord, distinct from the jéva.

svarüpa, the akñaram, which is invisible to the material senses, and who
endeavor to realize the jéva as akñara by dhäraëä, dhyäna and samädhi. Of
these two types of people, which persons have the quickest process for
reaching the goal (yoga-vittamäù)?

The meaning is this. One process is to attain the Lord by first realizing ätmä
and then meditating on the Lord. Since the jéva is the source of bondage, by
realizing ätmä one becomes free of obstacles, and can then attain the Lord. 2
But because of the difficulty in meditating on the jévätmä which is very small
and formless, can the goal really be accomplished by meditation on the
ätmä? The other process is exclusive bhakti to the Lord, which quickly
destroys all obstacles and yields realization of the Lord. The practitioners
become completely absorbed in that bhakti. “Of all the processes followed by
these two types of persons (teñäm), which is the best process? Please tell
me”.

TEXT 2
çré-bhagavän uväca
mayy äveçya mano ye mäà nitya-yuktä upäsate |
çraddhayä parayopetäs te me yuktatamä matäù ||2||

TRANSLATION
The Lord said: I consider those who absorb their minds in Me, who
constantly desire to associate with Me, and who with firm faith
worship Me, to be the quickest to attain Me.

2
This is the path of the saniñöha devotee, as will be described later.

COMMENTARY
The Lord, being asked, answers. Those devotees who worship Me with very
firm faith (parayä çraddhayä), continuously absorbing their minds in Me—
Svayam Bhagavän, the son of Devaké having the complexion of a blue lotus
as well as other qualities— who worship Me by hearing and other methods,
and who desire an eternal relationship with Me (nitya-yuktäh), are considered
by Me to be the most qualified. They have the method for most quickly
attaining Me (yuktatamäù).

TEXT 3-4
ye tv akñaram anirdeçyam avyaktaà paryupäsate |
 sarvatra-gam acintyaà ca küöa-stham acalaà dhruvam ||3||

sanniyamyendriya-grämaà sarvatra sama-buddhayaù |

te präpnuvanti mäm eva sarva-bhüta-hite ratäù ||4||

TRANSLATION
But those who worship the ätmä, which is indescribable by words,
beyond the senses, pervading the body, inconceivable, unchanging
in form, unmoving and fixed, by completely subduing their senses,
looking on all things equally, and being intent on the welfare of all,
attain Me alone.

COMMENTARY
Those who do not worship Me and instead attempt realization of their ätmä
will also attain Me after a long time, and after great suffering. They are
inferior to the devotees just mentioned. This is explained in three verses.
Those who first only worship their own ätmä (akñaram) undergo a great deal
of suffering. The ideas presented in verse 3 are connected with the
conclusion in verse 5 (kleço ’dhikaratas teñäm).

The ätmä (akñaram) is described. It is impossible to define (anirdeçyam) by

the words related to devas or men who have bodily designations, because it
is different from the body. It is beyond the range of the senses (avyaktam). It
pervades the body, senses and präëas (sarvatra-gam). It is not subject to
logical analysis (acintyam) and thus it is to be known only through çruti. Only
by çruti is the ätmä acknowledged as both knowledge itself (jïäna-svarüpam),
and the knower (jïätå-svarüpam) of itself and other objects. It is at all times
limited to enjoying a small form (kuöa-stham). It is without movement
(acalam), because of being knowledge itself (which can have no movement,
since it merely exists) and because of also being the knower (which
distinguishes it from a body with gross movement). It is eternally fixed
(dhruvam) in having Paramätmä as its sole shelter.

The process of worship of this ätmä is then described. They completely

control all of the senses, withdrawing them from the sense objects, seeing
the friend, the well wisher, the enemy and the neutral person equally
(sarvatra sama-buddhayaù). Another meaning is that, since they see
Brahman situated in all living and non-living entities—everything being the
abode of Brahman—they do not have enmity towards anything. They
endeavor for the auspiciousness of all beings. After realization of their own
ätmä, they finally engage in devotion to Me, in the form of offering their
actions to Me.3 These

3
This performance of actions offered to the Lord is not mentioned in the text, but added by
Baladeva, since there must be some worship of the Lord in order to attain the Lord. The
saniñtùa devotee proceeds through jïäna and yoga to bhakti and then attains service to the
Lord, with realization of His majestic aspect.
persons also attain Me, realizing a form predominated by extreme majesty.
There is no doubt about this.

TEXT 5
kleço ’dhikataras teñäm avyaktäsakta-cetasäm |
avyaktä hi gatir duùkhaà dehavadbhir aväpyate ||5||

TRANSLATION
Those who are attached to the ätmä encounter extreme difficulties.
Concentrating on the invisible ätmä brings suffering to those who
have bodies.

COMMENTARY
“If the worshippers of ätmä also attain You, why do You say that the devotees
are superior?”

Those whose minds are engaged in intense meditation (samädhi) on the

jévätmä which is very subtle in form, endure greater difficulties. Even though
the former category of persons (devotees) also endure difficulty in
withdrawing the senses from objects other than Me and in engaging in the
various aìgas of bhakti, they do not experience the same suffering because of
the dazzling attraction of My blissful form.

How has this great suffering which is difficult to remove arisen? The mind’s
concentration on the invisible ätmä becomes difficult for those who think they
are their bodies. The living entities residing in bodies have been thinking they
are their bodies for a long period of time. How can they suddenly cultivate
thoughts of being a small, conscious particle—a concept which they have
until now completely rejected?

Others explain this section as follows. Brahman has two forms, with qualities
(saguëa) and without qualities (nirguëa).4 Worship of the Lord with qualities is
easily performed with attention because it supplies a form as the object of
concentration. Worship of the Lord without qualities is difficult to perform and
is done without proper attention because of lack of an object of
concentration. The Brahman without qualities is called akñaraà.

For defining Brahman without qualities, seven descriptive terms are given. It
is beyond the scope of the Vedas or words (anirdeçyam), because it is devoid
of class and other qualifications (avyaktam). It is pervasive (sarvatra-gam),
and not comprehended by the mind (acintyam). Çruti say yato väco
nivartante apräpya manasä saha: words along with the mind return without
attaining it. (Taittiréya Upaniñad 2.4.1) The world is called false (küöam),
since it appears real, when it is actually illusory. The ätmä is situated within
this false world (küöa-stham). The usage is similar to the phrase küöa-
kärñäpaëa, meaning false weights. That ätmä is situated as the substratum
for false attributes. The ätmä is without change (acalam). It is eternal
(dhruvam). For those persons striving to know the ätmä without qualities,
there are great difficulties, first in digesting the meaning of the Upaniñads
after service to the guru, then in contemplating the ätmä, and finally in
meditating on the ätmä.

4
The next section is a summary of Çaìkara’s explanation of the verse.

The first type of person (utilizing Brahman with qualities), without undergoing
these difficulties, attains realization of ätmä, which wipes out ignorance and
its effects. This arises from the mercy of the Lord with qualities who has been
described by guru. He then attains liberation in the form of oneness with the
nirguëa ätmä (devoid of quality), which gave rise to the form of the Lord. The
final result is the same, but one path is filled with difficulty and therefore
inferior. The other path is without difficulty and superior.

This idea is foolish, because the Vedänta-sütras reject the idea of a Brahman
having two forms with the words gati-sämänyät: only one conception of
Brahman is taught. (Vedänta-sütra 1.1.10) This one Brahman is to be known
by the Vedas: yayä tad akñaram adhigamyate: the indestructible, the akñara,
is attained by that knowledge. (Muëòaka Upaniñad 1.1.5) (Thus, it is not
anirdeçyam, indescribable by the Vedas, as interpreted by the
impersonalists.)

Statements such as “words cannot describe it” (quoted above) would apply to
all aspects of Brahman (and thus there is no reason to assume two
Brahmans, one of which, with form, can be approached by the senses.) The
Brahman without qualities cannot be observed anywhere, because it is
impossible to prove the existence of a nirguëa object-since the word nirguëa
(without quality) has no power to denote anything. It is, consequently, a
useless term. And we must accept that all scriptures are meant to describe
that Brahman.

The word küöa cannot mean “false world” in this verse because küöa-stha is
defined in the dictionary as that object which remains always in one state
(Thus, it refers to the ätmä). The world is also not false but real according to
the çrutis:

kavir manéñé paribhüù svayambhur

yäthätathyato ’rthän vyadadhäc chäçvatébhyaù samäbhyaù

He creates (vyadadhat) since time immemorial all real objects

(yäthätathyatah arthän), because He knows all (kaviù), is intelligent
(manéñé), controls all (paribhuù), and is independent (svayambhuù).
By His own energy, He performs all acts. Éçopaniñad 8

Since the çrutis testify that the form of the supreme Brahman, full of
knowledge and bliss, is Kåñëa who drinks the milk from the breast of Yaçodä,
the concoction of an akñaram devoid of qualities situated within the body of
Kåñna must be considered a result of blind faith (it has no basis in proper
reasoning or scriptural proof). Therefore, it is rejected.

TEXT 6-7
ye tu sarväëi karmäëi mayi sannyasya mat-paräù |
ananyenaiva yogena mäà dhyäyanta upäsate ||6||

teñäm ahaà samuddhartä måtyu-saàsära-sägarät |

bhavämi na cirät pärtha mayy äveçita-cetasäm ||7||

TRANSLATION
But for those who, having surrendered to Me, having given up all
activities in order to attain Me, meditate on Me and worship Me with
ananya-bhakti-yoga, I quickly become the deliverer from the ocean
of repeated birth and death, O son of Påthä.

COMMENTARY
Those who, after hearing all about ätmä (jéva and paramätmä), perform
exclusive bhakti to Me, the shelter of the jévätmä, rather than striving for
realization of ätmä, quickly attain Me, just by that exclusive bhakti. This is
explained in two verses.

Those persons solely dedicated to Me, for the purpose of attaining Me (mayi),
giving up all prescribed activities (sarväni karmäëi sannyasya), giving them
up with the understanding that they are distractions from bhakti, taking Me
as the only goal (mat-paräù), worship Me, Kåñëa, by one method (ananyena
yogena), characterized by hearing and other devotional activities. While
practicing this method, even while hearing and chanting, they absorb their
minds in Me (dhyäyantaù). For these devotees whose minds are attracted to
Me (mayy äveçita-cetasäm), I am the deliverer from saàsära which brings
about death, and which is difficult to cross like an ocean. Not after a long
time, but very quickly, since I am not able to bear delay in meeting them, I,
putting them on the shoulders of Garuòa, bring them to My dhäma. They
attain My dhäma without going along the path of light and the waxing
fortnight.5

nayämi paramaà sthänam arcir ädi-gatià vinä

garuòa-skandham äropya yatheccham aniväritaù

According to My desire, unchecked, I bring them to My dhäma, putting

them on the shoulders of Garuòa, without going via the path of light.
Varäha Puräëa

5
This was mentioned in chapter 8.

Even though a person disregards prescribed activities, bhakti brings him to

the desired goal.

yä vai sädhana-sampattiù puruñärtha-catuñöaye

 tayä vinä tad äpnoti naro näräyaëäçrayaù

He who takes shelter of Näräyaëa attains the goal of his practice

without performing the duties of artha, dharma, käma and mokña.
Näräyaëéya

sarva-dharmojjhitä viñëor näma-mätraika-jalpakäù

sukhena yäà gatià yänti na täà sarve ’pi dhärmikäù

Those who utter the name of Viñëu giving up all dharmas, easily attain
the goal, whereas those who follow all rules of dharma do not attain it.
Padma Puåäna

TEXT 8
mayy eva mana ädhatsva mayi buddhià niveçaya |
nivasiñyasi mayy eva ata ürdhvaà na saàçayaù ||8||

TRANSLATION
Concentrate your mind only on Me. Fix your intelligence on Me. You
will without doubt dwell close to Me after leaving the body.

COMMENTARY
Since this is so, concentrate your mind upon Me alone (mayi eva mana
ädhatsva), not on your ätmä. Offer your intellect to Me. Doing this, you will
live very close Me, Kåñëa (mayi). You are not like the saniñöha devotee, who,
after realizing the enjoyments of Svarga, attains Me in a majestic form (but
not close to Me).

TEXT 9
atha cittaà samädhätuà na çaknoñi mayi sthiram |
abhyäsa-yogena tato mäm icchäptuà dhanaïjaya ||9||

TRANSLATION
Otherwise, if you are not able to concentrate your mind on Me
steadily, then seek to attain Me by the method of withdrawing the
mind from sense objects and fixing it on Me, O conqueror of wealth.

COMMENTARY
“Those who can check the movements of the mind which are like the Gaìgä
will certainly attain You quickly. But I do not have such abilities. How will I be
able to attain control over the movements of the mind?”

If you cannot offer (ädhätum) your full consciousness with complete ease
(sam) to Me in such a way that it is steady (sthiram), then try (iccha) to attain
Me by the fixation method. Withdrawing the mind from other objects,
gradually fix it on Me, and practice this repeatedly (abhyäsa-yogena). When
your mind becomes attracted to Me by this method, attaining Me will then
become easy.

TEXT 10
 abhyäse ’py asamartho ’si mat-karma-paramo bhava |
mad-artham api karmäëi kurvan siddhim aväpsyasi ||10||

TRANSLATION
If you are unable to practice in this manner, then perform your activities for Me, taking
that as the goal of your life. Performing activities for My pleasure, you will attain
association with Me.

COMMENTARY
“As the mind is fickle like the wind, I do not have the power to restrain it.”

If you cannot gradually fix the mind by practice, be a person whose activities, being offered to
Me, lead to the highest goal (mat-karma-paramaù). Such activities were previously described as
building My temple and watering My flower garden 6. When you do those activities which are
easily performed as service to Me, your mind will become absorbed in My attractive form, and
you will attain a position close to Me (siddhim). Since there is great power in directing all those
activities to My very attractive form, your mind can become easily absorbed. By this method, you
can very easily attain Me.

TEXT 11
athaitad apy açakto ’si kartuà mad-yogam äçritaù |
sarva-karma-phala-tyägaà tataù kuru yatätmavän ||11||

6
This was mentioned in chapter 11, verse 55: mat-karma-kåt…. The first option is to perform devotional activities like
hearing and chanting, involving the senses, with full concentration and devotion. The second option is to practice in
order to attain this full concentration. The third option is to perform physical actions of service to the Lord. The fourth
option is predominantly niñkäma-karma, prescribed varëäçrama duties, offered to the Lord. That would be the position
of the saniñöha bhakta.

TRANSLATION
If you cannot do this, take shelter of My protective method. While
controlling your mind, perform your duties with detachment from
the results of the work.

COMMENTARY
If you or others are not able to do these activities, though actually very easy
to perform and pleasing to Me—being prevented by obstacles such as being
the leader of a great family—then, taking refuge in My method which gives
protection (mad-yogam äçritaù),simply perform all your activities with
renunciation of the results, with controlled mind (yatätmavän). By
performance of fire sacrifice and full moon sacrifices devoid of desire for
results, which become forms of worshipping Me, knowledge arises within the
person like the lotus arising from the muddy water. 7 One realizes one’s
position and Paramätmä’s position as servant and master, and then realizes
the supreme position of the Lord. Gradually, supreme bhakti will manifest.
The Lord will later say:

yataù pravåttir bhütänäà yena sarvam idaà tatam

sva-karmaëä tam abhyarcya siddhià vindati mänavaù
 By worship of the Lord, who is the source of all beings and who is all-
pervading, through performing his own prescribed duties, a man can
attain perfection. BG 18.46

7
It seems that even if unaware of the Lord, the person will gradually become aware of the Lord
if he follows the system properly. Eventually he does niñkäma karma offered to the Lord. This
again is the path of the saniñöha devotee.

mad-bhaktià labhate paräm

He will then attain supreme bhakti to Me. BG 18.54

TEXT 12
çreyo hi jïänam abhyäsäj jïänäd dhyänaà viçiñyate |
dhyänät karma-phala-tyägas tyägäc chäntir anantaram ||12||

TRANSLATION
Realization of ätmä is preferable to practicing remembrance of the
Lord, but practice of meditation on ätmä is preferable to realization
of ätmä. Preferable to practice of meditation on ätmä is renunciation
of the results of work. From this detachment one finally gets purity.

COMMENTARY
This verse praises karma-yoga without seeking results, because it is easy to
perform, can be done with full attention without disturbance, and contains
the seeds of knowledge.

Better (easier) than not accomplishing continuous, permanent remembrance

(abhyäsät)8 of the Lord is jïäna, direct perception of your own ätmä. Better
than not accomplishing realization of ätmä (jïänät) which is the door to
realization of Paramätmä, is the practice of meditation (dhyänam) on one’s
own ätmä. This is better, in the sense that it is beneficial for you for
attaining realization of ätmä. But better than

8
Abhyäsa here means “uninterrupted” remembrance of the Lord, a very elevated stage of
sädhana. In verse 9, abhyäsa refered to practice.

unsuccessful practice of meditation is renunciation of results, performing

actions without seeking results. After giving up results in activities, one
attains purification of the mind (çäntiù). Then with a pure mind one can
perform meditation. With proper meditation, one can realize ätmä. As a result
of ätma-jïäna, one gains knowledge of Paramätmä. By that knowledge of
Paramätmä, one takes to pure bhakti. By that, one attains Me, but in the
mood of majesty. It is understood however that this process requires great
dedication to complete.

Moreover, this is not an instruction for Arjuna, because he was an exclusive

(ekänta) devotee. Those who are Samantha, engaged in niñkäma-karma and
also meditating on the Lord, realize their own ätmä. Then parä-bhakti to the
majestic form of the Lord arises, and by that bhakti, the devotee realizes
Hari, the seat of prema, and become liberated. This is one method indicated
in the Gétä. However, one should understand that this instruction is meant
for those who are not attracted to exclusive devotion.

TEXT 13-14
adveñöä sarva-bhütänäà maitraù karuëa eva ca |
nirmamo nirahaìkäraù sama-duùkha-sukhaù kñamé ||13||

santuñöaù satataà yogé yatätmä dåòha-niçcayaù |

mayy arpita-mano-buddhir yo mad-bhaktaù same priyaù ||14||

TRANSLATION
That devotee who is without hatred for any person, who is a friend
to all living entities, and who is merciful, without possessiveness,
and without false identification with his body; who is equal in
happiness and distress, tolerant, satisfied with what comes of its
own accord, constantly fixed in the guru’s teaching, sense-
controlled, fixed in determination, and whose mind and intelligence
is offered to Me, is dear to Me.

COMMENTARY
Having described the difference in sädhana between the ekänta- bhaktas
such as the pariniñöhita-bhaktas (and the nirapekña-bhaktas) and those who
are not ekänta-bhaktas—the saniñöhas—the Lord now presents the qualities
common in all of them, in seven verses.

The devotee is devoid of hatred towards any living beings, understanding

that those who are inimical towards himself show hatred which is arranged by
the Lord, in accordance with his prärabdha-karmas. He shows affection
(maitraù) towards them since they are also the abode of the Supreme Lord.
He is compassionate (karuëaù), lamenting for persons who are suffering,
thinking that no one should suffer for any reason. He is devoid of
possessiveness of objects or body (nirmamaù), thinking that those things are
transformations belonging to prakåti, not to himself. He does not think that
any of these things are himself (nirahaìkäraù). He is not agitated by joy in the
face of comfortable circumstances or by distress in the face of miserable
circumstances, because he is tolerant (kñamé) of those circumstances. He
has a peaceful heart whether he gains or loses these things (santuñöaù),
because he is fixed in the method taught by guru (satataà yogé). He has
controlled all of the senses (yatätmä). He is firmly convinced (dåòha-
niçcayaù), thinking constantly that he is the servant of Hari, so that
challengers cannot defeat him with their bad logic. He offers his intelligence
and mind to Me. My devotee who has such qualities inspires My love for him.

TEXT 15
yasmän nodvijate loko lokän nodvijate ca yaù |
harñämarña-bhayodvegair mukto yaù sa ca me priyaù ||15||

TRANSLATION
He who does not agitate others, nor is agitated by others, he who is
free from material emotions such as joy, jealousy, fear and anxiety,
is dear to Me.

COMMENTARY
From him no one receives disturbance due to fear. Because he is
compassionate to all, he does not act to cause distress to others. Also, others
do not act to cause distress to him, because they know he is not hostile to
anyone. Joy, jealousy, fear and anxiety, causes of disturbance, give him up.
He does not have to do anything himself to avoid them. Because he is deeply
absorbed in relishing the ätmä, he is not touched by these emotions at all.

Joy (harña) means to become excited at the acquisition of something

enjoyable for oneself. Envy (amarña) means intolerance of others attaining
enjoyable items. Fear (bhaya) is alarm caused by seeing some unfortunate
conditions. Anxiety (udvega) is the disturbance caused by thinking, “How can
I survive without doing something?” These four are states of consciousness.

TEXT 16
anapekñaù çucir dakña udäséno gata-vyathaù |
sarvärambha-parityägé yo mad-bhaktaù sa me priyaù ||16||

TRANSLATION
He who is devoid of expectations from his work, who is clean, skilful
in determining the meaning of scriptures, neutral, without distress,
and who rejects distracting undertakings, is dear to Me.

COMMENTARY
He is without aspirations (anapekñaù), enjoying what comes of its own
accord, and is without expectations. He has internal and external purity
(çuciù). He is skilful (dakñaù), being able to deliberate on the meaning of the
scriptures on his own. He is neutral (udäsénaù), not taking sides. He is
without distress (gata-vyathaù), even though wronged by others. He does not
make any attempts which are contrary to his practice of devotion
(sarvärambha-parityägé).

TEXT 17
yo na håñyati na dveñöi na çocati na käìkñati |
çubhäçubha-parityägé bhaktimän yaù sa me priyaù ||17||

TRANSLATION
The devotee who neither rejoices nor hates, neither laments nor
hankers, and who gives up all sinful and pious actions, is dear to Me.

COMMENTARY
He does not rejoice at gaining dear things, such as sons or students. He does
not show hatred on attaining what is disagreeable. He does not lament on
the destruction of what is dear to him. He does not hanker for what he does
not have. He has given up both pious actions and sinful actions because they
are both causes of bondage.
 TEXT 18-19
samaù çatrau ca mitre ca tathä mänäpamänayoù |
çétoñëa-sukha-duùkheñu samaù saìga-vivarjitaù ||18||

tulya-nindä-stutir mauné santuñöo yena kenacit |

aniketaù sthira-matir bhaktimän me priyo naraù ||19||

TRANSLATION
The devotee who is equal to enemy and friend, equal in respect or
disrespect, in cold or heat, happiness or distress; who does not
associate with materialistic persons; who is equal in criticism or
praise, controlled in speech, satisfied in any circumstance; who is
unattached to his house and convinced in his knowledge—he is dear
to Me.

COMMENTARY
The meaning of the first part of the verse is clear. He does not associate with
materialistic persons (saìga-vivarjitaù). He does not become dejected on
being criticized, nor elated on being praised (tulya-nindä-stutiù). He is
controlled in speech, or is contemplating only his Lord (mauné). He is
satisfied with whatever comes by fate, whether it is coarse or agreeable—
such as food. He has no fixed residence, or is devoid of the illusions arising
from possessing a house (aniketaù). He is convinced in his knowledge (sthira-
matiù).

There is no fault in the repetition of qualities listed in these seven verses, as the
purpose of repetition is to show the great rarity of these qualities. These qualities which appear in
the three types of devotees (saniñöha, pariniñöhita and nirapekña) are understood to appear
proportionately according to the category of devotee.9

TEXT 20
ye tu dharmämåtam idaà yathoktaà paryupäsate |
çraddadhänä mat-paramä bhaktäs te ’téva me priyäù ||20||

TRANSLATION
Those devotees who completely take up the nectarean path full of good qualities which has
just been taught, who are full of faith in that method, and who become completely absorbed
in Me, are most dear to Me.

COMMENTARY
Concluding the description of bhakti-yoga, the Lord speaks of the result of steadiness in bhakti.
The devotees should take full shelter (paryupäsate) of the nectarean path endowed with good
qualities (dharmyämåtam) which has just been described (rather than the difficult means), starting
with mayy äveçya mano ye mäm (BG 12.2). Those who take shelter of that process to attain Me,
just as they take shelter of Me (to be attained by the method), those who are faithful to that
process of bhakti (çraddadhänä), and who become absorbed in Me (mat-paramä)—they are very
dear to Me.
9
The qualities will appear to maximum in the nirapekña devotee and least in the saniñöha devotee.

Kåñëa is controlled by the persons devoted to Him alone, and by the persons devoted solely to the
process of bhakti dedicated to Him. The most beautiful Kåñëa is conquered completely by love.
This has been explained in the twelfth chapter.