Bhagavad Gita Chapter 12, Verse 14

English Translation

He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect to Me-he who is such a devotee of Mine is dear to Me.

Detailed Commentary

'Adveshta Sarvabhutaanaam'—Those who cause harm are of two types: (1) those who obstruct the attainment of desires like wealth, honor, respect, and hospitality, and (2) those who associate one with undesirable things, actions, persons, or events. No matter how much someone tries to act against a *bhakta*'s body, mind, intellect, or principles, obstructs them, or causes financial and physical harm, the *bhakta*'s heart harbors no ill-will towards them, for they see the Divine in all beings. 'Seeing the world as permeated by their own Lord, with whom can they contend?' (Manas 7.112b). Even the actions of those who cause harm are regarded by the *bhakta* as the gracious and benevolent divine ordinance of Bhagavān. Every being is a part of Bhagavān; therefore, animosity towards anyone is animosity towards Bhagavān Himself. For this reason, a *bhakta* harbors no malice towards any creature and possesses undivided love for Bhagavān. 'Maitra Karuna Eva Cha'—In the heart of a *bhakta*, there is an attitude of friendliness and compassion towards all beings. Bhagavān is the well-wisher of all beings, and so too is the *bhakta*. They hold feelings of friendliness and compassion towards everyone without any self-interest. 'Benefactors of the world in all ages, without motive.' Even towards those who cause them harm, a *bhakta* maintains a friendly demeanor because they believe that even in their misfortune, it is the divine will of Bhagavān at play. Therefore, they think, 'Whatever happened, happened for the good.' Furthermore, the *bhakta* also believes that the one causing harm is destroying their sins, and is therefore also worthy of respect. The essence of this is that the one causing harm is destroying their past sins. For this reason, feelings of *maitrī* (friendliness) and *karuṇā* (compassion) reside in the *bhakta*'s heart towards them. Through *maitrī*, *karuṇā*, *muditā* (joy at others' virtues), and *upekṣā* (indifference to others' vices), the mind becomes pure. Bhagavān has categorized this as 'Maitraḥ Karuṇaḥ'. In a perfected *bhakta*, both *maitrī* and *karuṇā* sentiments are present. There should be more compassion for the one causing suffering than for the one experiencing it, because the one suffering is being freed from their sins. A *bhakta* is *nirmama*, meaning they have no possessiveness (*mamata*) towards anyone, for this binds one to the world. The *bhakta* is free from this possessiveness, even devoid of *mamata* towards their own body, mind, and senses. 'Nirahankāraḥ' — Ego (*ahankāra*) arises from considering the body and senses as one's own. A *bhakta* is devoid of ego concerning their body because they experience their connection solely with Bhagavān. Therefore, their qualities are also Bhagavān's alone. 'Samaduhkhasukhaḥ' — A *bhakta* learns to remain equipoised in pleasure and pain. In their heart, attachment and aversion (*rāga-dveṣa*), joy and sorrow (*harṣa-śoka*) do not arise. 'Kshamī' — A *bhakta* does not wish to punish offenders; they forgive them. 'Santuṣṭaḥ Satatam' — A *bhakta* remains ever-content with Bhagavān. Neither do they ever experience separation from Bhagavān, nor do they have any worldly needs. Hence, their contentment is unwavering. 'Yogī' — A *bhakta* is one who experiences Bhagavān through *Bhakti-Yoga*. 'Yatātmā' — The *bhakta*'s mind and intellect remain under their control. They have no attachment-laden connection with the world, hence their actions are ideal. 'Dṛḍhaniścayaḥ' — In the *bhakta*'s intellect, there is an unshakeable conviction in Bhagavān's existence. Their intellect is free from the error of misconception (*viparyaya-dosha*), and they maintain a firm resolve in Bhagavān. 'Mayyarpitamanobuddhiḥ'— The *bhakta*'s mind and intellect are naturally offered to Bhagavān. 'Yaḥ Madbhaktaḥ Sa Me Priyaḥ' — The *bhakta*'s love resides nowhere else but in Bhagavān, therefore Bhagavān also considers them dear. The second section describing the characteristics of a perfected *bhakta* appears in the next verse.