अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहङ्कारः समदु:खसुखः क्षमी ॥
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥
adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca |
nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī ||
santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ |
mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ ||
(Śrīmad Bhagavad-gītā: 12.13–14)
“My bhakta—one who is non-inimical, friendly, and indeed compassionate towards all beings, free from possessiveness, free from egotism, equal towards suffering and happiness, forbearing, ever satisfied, a yogī, self-restrained, of firm conviction, and of mind and intellect offered to me—is dear to me.”
Commentary
evambhūtasya bhaktasya kṣipram eva parameśvara-prasāda-hetūn dharmān āha adveṣṭety aṣṭabhiḥ | sarva-bhūtānāṁ yathāyatham adveṣṭā maitraḥ karuṇaś ca | uttameṣu dveṣa-śūnyaḥ | sameṣu mitratayā vartata iti maitraḥ | hīneṣu kṛpālur ity arthaḥ | nirmamo nirahaṁkāraś ca kṛpālutvād eva anyaiḥ saha same duḥkha-sukhe yasya saḥ | kṣamī kṣamāśīlaḥ | santuṣṭa iti satataṁ lābhe’lābhe ca santuṣṭaḥ suprasanna-cittaḥ | yogī apramattaḥ yatātmā saṁyata-svabhāvaḥ | dṛḍho mad-viṣaye niścayo yasya | mayy arpite mano-buddhī yena | evaṁbhūto yo mad-bhaktaḥ sa me priyaḥ |
(Subodhinī-ṭikā)
“He [i.e., Bhagavān Śrī Kṛṣṇa] states the characteristics of such a bhakta that are indeed swift causes of the Supreme Īśvara’s grace with eight [verses]: adveṣṭā … [i.e., he speaks BG 12.13–20]. ‘Non-inimical’ (adveṣṭā), ‘friendly’ (maitraḥ), and indeed ‘compassionate’ (karuṇaḥ) towards all beings as appropriate means one is free from enmity towards superiors, one is friendly, that is, one behaves as a friend, with peers, and one is compassionate towards juniors. Free from possessiveness; free from egotism; one whose suffering and happiness is equal with others [i.e., one who feels the suffering and happiness of others as one’s own]; ‘forbearing’ (kṣamī); ever satisfied (santuṣṭaḥ satatam), that is, of completely bright heart [alt., clear mind], in the midst of gain and loss; a yogī, that is, not heedless; ‘self-restrained’ (yatātmā), that is, of restrained disposition; of firm conviction in regard to me; and by whom mind and intellect are offered to me—my bhakta who is of such nature—he is dear to me.”
etādṛśyāḥ śāntyā bhaktaḥ kīdṛśo bhavatīty apekṣāyāṁ bahu-vidha-bhaktānāṁ svabhāva-bhedān āha adveṣṭety aṣṭabhiḥ | adveṣṭā dviṣatsv api dveṣaṁ na karoti pratyuta mitro mitratayā vartate | karuṇa eṣām asad-gatir mā bhavatv iti buddhyā teṣu kṛpāluḥ | nanu kīdṛśena vivekena dviṣatsv api maitrī-kāruṇye syātām | tatra vivekaṁ vinaivety āha nirmamo nirahaṅkāra iti putra-kalatrādiṣu mamatvābhāvād dehe cāhaṅkārābhāvāt tasya mad-bhaktasya kvāpi dveṣa eva naiva phalati | kutaḥ punar dveṣa-janita-duḥkha-śānty-arthaṁ tena vivekaḥ svīkartavya iti bhāvaḥ | nanu tad apy anya-kṛta-pāduka-muṣṭi-prahārādibhir deha-vyathādīnaṁ duḥkhaṁ kiñcid bhavaty eva? tatrāha sama-duḥkha-sukham, yad uktaṁ bhagavatā candrārdha-śekhareṇa—‘nārāyaṇa-parāḥ sarve na kutaścana bibhyati | svargāpavarga-narakeṣv api tulyārtha-darśinaḥ ||’ iti | sukha-duḥkhayoḥ sāmyaṁ sama-darśitvam | tac ca mama prārabdha-phalam idam avaśya-bhogyam iti bhāvanā-mayam | sāmye’pi sahiṣṇunaiva duḥkhaṁ sahyata ity āha kṣamī kṣamavān | kṣam sahane dhātuḥ | nanv etādṛśasya bhaktasya jīvikā kathaṁ sidhyet? tatrāha santuṣṭaḥ | yadṛcchopasthite kiñcid yatnopasthite vā bhakṣya-vastuni santuṣṭaḥ | nanu sama-duḥkha-sukham ity uktam | tat kathaṁ sva-bhakṣyam ālakṣya santuṣṭa iti tatrāha satataṁ yogī bhakti-yoga-yukto bhakti-siddhārtham iti bhāvaḥ, yad uktaṁ—‘āhārārthaṁ yatetaiva yuktaṁ tat-prāṇa-dhāraṇam | tattvaṁ vimṛśyate tena tad vijñāya paraṁ vrajet ||’ iti | kiṁ ca daivād aprāpta-bhakṣyo’pi yatātmā saṁyata-cittaḥ kṣobha-rahita ity arthaḥ | daivāc citta-kṣobhe saty api tad-upaśamārtham aṣṭāṅga-yogābhyāsādikaṁ naiva karotīty āha dṛḍha-niścayo’nanya-bhaktir eva me kartavyeti niścayas tasya na śithilībhavatīty arthaḥ | sarvatra hetuḥ mayy arpita-mano-buddhir mat-smaraṇa-manana-parāyaṇa ity arthaḥ | īdṛśo bhaktas tu me priyo mām atiprīṇayatīty arthaḥ |
(Sārārtha-varṣiṇī-ṭīkā)
“In expectation of [the question], ‘Of what nature is a bhakta of such peace (śānti) [i.e., who has attained the peace mentioned in the previous verse]?’ he [i.e., Bhagavān Śrī Kṛṣṇa] describes the different dispositions of bhaktas of many types with eight [verses]: adveṣṭā … [i.e., he speaks BG 12.13–20]. ‘Non-inimical’ (adveṣṭā) means one does not foster enmity even towards the inimical [i.e., towards those who inimical to oneself]. Rather, one is ‘friendly’ (maitraḥ), that is, one behaves as a friend [towards them]. ‘Compassionate’ (karuṇaḥ) means one is gracious towards them by means of the mentality, ‘Let them not undergo an ill fate.’
“[A question is raised:] ‘Well, by means of what sort of discernment shall friendliness and compassion even towards the inimical come about?’ In that regard, he says [those are fostered by my bhakta] verily without discernment: one is ‘free from possessiveness’ (nirmamaḥ) and ‘free from egotism’ (nirahaṅkāraḥ), that is, because of an absence of possessiveness in regard to son, wife, and so on, and an absence of egotism in regard to the body, enmity itself towards anyone on the part of my bhakta never fructifies [i.e., never arises as a result of another’s inimical behavior]. [So,] Why, furthermore, would discernment for the purpose of quelling the suffering produced by enmity [towards oneself from another] have to be accepted [i.e., resorted to by my bhakta]? [It never would.] This is the purport.
“[An objection is raised:] ‘Well, still some suffering in the body and so forth as a result of blows and so on delivered by others with the feet and fists will certainly occur [if fosters an attitude of only friendliness and compassion towards inimical persons].’ To that, he says, ‘Equal towards suffering and happiness’ (sama-duḥkha-sukhaḥ), as is stated by Bhagavān Śiva [in SB 6.17.28], ‘All who are devoted to Nārāyaṇa do not become afraid under any circumstances. They are seers of the same object amid Svarga, liberation, and even Naraka.’ Equality towards happiness and suffering means being a seer of equality [in regard to them]. That, furthermore, is based on the attitude, ‘This a result of my prārabdha [karma]. It must be endured [by me].’ Even in the midst of [that] equality, suffering is endured verily with tolerance. Thus, he says ‘Forbearing’ (kṣamī), [which is understood in this way] as per the root kṣam in the sense of enduring.
“[A question is raised:] ‘Well, how shall such a bhakta’s livelihood be accomplished?’ To that, he says, ‘Satisfied’ (santuṣṭaḥ): one is satisfied with foods obtained of their own accord [i.e., given without having been solicited] or obtained with some [i.e., in no way protracted or excessive] effort.
“[A question is raised:] ‘Well, ‘Equal towards happiness and suffering’ was stated. How then is one satisfied upon seeing one’s own food [i.e., how can one feel satisfied because of obtaining food, which is a cause of happiness, if one is supposed to be equal towards all forms of happiness and suffering]?’ To this, he says, one is always (satatam) a yogī, that is, one is engaged in bhakti-yoga for the sake of the accomplishment (siddhi) of bhakti. This is the purport [i.e., it is not a fault to be satisfied with obtaining food, since food is a means to engage in bhakti-yoga, and the satisfaction the bhakta feels is non-excessive], as it is said [in the following verse, which is nearly identical to SB 11.18.34], ‘One should endeavor for the sake of food. Sustaining one’s life is rightful. Thereby, reality is deliberated upon, and by realizing it, one can attain the Supreme.’ Furthermore, even if as a result of destiny one has not obtained food, one is ‘self-restrained’ (yatātmā), that is, of restrained mind, meaning, free from agitation, and even if agitation of the mind occurs as a result of destiny, one certainly does not engage in the practice of aṣṭāṅga-yoga or otherwise for the sake of pacifying that. Thus, he says, ‘of firm conviction’ (dṛḍha-niścayaḥ), meaning, one’s conviction, ‘One-pointed (ananya) bhakti is my sole duty,’ does not become slackened. The cause in all cases [i.e., in regard to all the aforementioned qualities in these verses] is that one is of mind and intellect offered to me, meaning, one is devoted to meditation and contemplation of me. Such a bhakta is certainly dear to me, meaning, [such a bhakta] pleases me greatly.”
evam ekānti-bhaktān pariniṣṭhitādīn anekānti-bhaktān saniṣṭhāṁś ca tat-tat-sādhana-bhedair upavarṇya teṣāṁ sarvoparañjakān guṇān vidadhāti adveṣṭeti saptabhiḥ | sarva-bhūtānām adveṣṭā dveṣaṁ kurvatsv api teṣu mat-prārabdhānuguṇa-pareśa-preritāny amūni mahyaṁ dviṣantīti dveṣa-śūnyaḥ | pareśādhiṣṭhānāny amūnīti teṣu maitraḥ snigdhaḥ | kenacin nimittena khinneṣu mābhūd eṣāṁ kheda iti karuṇaḥ | dehādiṣu nirmamaḥ prakṛter amī vikārā na mameti teṣu mamatā-śūnyaḥ | nirahaṅkāras teṣv ātmābhimāna-rahitaḥ | sama-duḥkha-sukhaḥ sukhe sati harṣeṇa duḥkhe sati udvegena cāvyākulaḥ | yataḥ kṣamī tat-tat-sahiṣṇuḥ | satataṁ santuṣṭo lābhe’lābhe ca prasanna-cittaḥ | yato yogī gurūpadiṣṭopāya-niṣṭhaḥ | yatātmā vijitendriya-vargaḥ | dṛḍha-niścayo dṛḍhaḥ kutarkair abhibhavitum aśakyatayā sthiro niścayo hareḥ kiṅkaro’smīti adhyavasāyo yasya saḥ | ato mayy arpita-mano-buddhiḥ | evaṁ-bhūto yo mad-bhaktaḥ sa me priyaḥ prīti-kartā |
(Gītā-bhūṣaṇa-ṭīkā)
“In this way having described one-pointed bhaktas, such as the pariniṣṭhitas, and non-one-pointed bhaktas, the saniṣṭhas, by means of the differences between their respective sādhanas, he [i.e., Bhagavān Śrī Kṛṣṇa] ordains qualities for them that are delighting to all with seven [verses]: adveṣṭā … [i.e., he speaks BG 12.13–19]. ‘Non-inimical towards all beings’ (adveṣṭā sarva-bhūtānāṁ) means free from enmity even towards those who engage in enmity [towards oneself, by virtue of thinking], ‘Prompted by the Supreme Lord according to my prāradbha [-karma], they are acting inimically towards me.’ One is [also] ‘friendly’ (maitraḥ), that is, amiable, towards them, [thinking,] ‘They are dwelling places of the Supreme Lord.’ [Furthermore,] One is ‘compassionate’ (karuṇaḥ) [towards them, thinking,] ‘Let them not undergo distress’ if they are distressed for some reason. One is ‘free from possessiveness’ (nirmamaḥ) in regard to the body and so on, that is, one is free from ‘my-ness’ (mamatā) in relation to them, [thinking,] ‘These are transformations of prakṛti and not mine [i.e., they do no belong to me].’ One is ‘free from egotism’ (nirahaṅkāraḥ), that is, free from identification with these [i.e., with the body and so on]. One is ‘equal towards suffering and happiness’ (sama-sukha-duḥkhaḥ), that is, one is not overcome by elation when happiness occurs or by anxiety when suffering occurs since one is ‘forbearing’ (kṣamī), that is, tolerant of these [i.e., of happiness and suffering]. One is ‘ever satisfied’ (santuṣṭaḥ satatam), that is, of peaceful mind in the mist of gain and loss since one is a yogī, that is, possessed of fixity in the process taught by the guru. One is ‘self-restrained’ (yatātmā), that is, one has conquered the senses. One is ‘of firm conviction’ (dṛḍha-niścayaḥ), meaning, one’s determination (niścayaḥ), ‘I am a servant of Hari’ is steadfast (dṛḍha) by virtue of being unable to be overpowered by false arguments. Thus, one is of mind and intellect offered to me. My bhakta who is of such nature—he is dear to me, meaning, is a cause of pleasure [for me, or, alt., is a lover of me].”