Bhagavad Gita Chapter 12, Verse 15

English Translation

He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me.

Detailed Commentary

व्याख्या -- 'यस्मान्नोद्विजते लोकः' -- The Bhakta sees their beloved Bhagavān in everyone and everywhere. Therefore, in their perception, all actions performed by mind, speech, and body are solely for the pleasure of Bhagavān (Gita 6.31). In such a state, how can a Bhakta cause distress to anyone? Yet, it is observed in the character of Bhaktas that some people, out of envy for their glory, reverence, or gentleness, begin to bear malice towards them. If one considers the distress caused to people *because of* the Bhakta, it becomes clear that the Bhakta's actions do not cause anyone distress; for they see Bhagavān alone in all beings -- 'Vāsudevaḥ Sarvam' (Gita 7.19). All their actions are naturally for the welfare of beings. They do not even unintentionally attempt to harm anyone. Any distress caused to others by the Bhakta arises from their own nature, tinged with attraction and aversion. Due to their own flawed nature, even the benevolent conduct of the Bhakta seems distressing to them. What fault does the Bhakta have in this? In reality, the question of others suffering *due to* Bhaktas does not arise. Rather, it is often seen that even those who bear malice towards them abandon their *āsuric* nature through contact with the Bhakta and become Bhaktas themselves. The generosity of the Bhaktas is the main reason for this to happen. However, it is not a rule that all people, despite bearing malice towards Bhaktas, are ultimately benefited. If it were assumed that no one suffers *because of* a Bhakta, then there would be no talk of a Bhakta being equal in relation to friend and foe, honor and dishonor, censure and praise. 'लोकान्नोद्विजते च यः' -- First, Bhagavān said that no one suffers *because of* the Bhakta, and now it is stated that the Bhakta does not suffer *because of* any being. There are two reasons for this: (1) Some actions might occur that are contrary to the Bhakta's body, mind, senses, etc. But due to intense love for Bhagavān, the Bhakta perceives Bhagavān everywhere, and therefore is not distressed by any action. (2) A person experiences distress only when their desires, beliefs, spiritual practices (*sādhanā*), convictions (*dhāraṇā*), etc., are opposed. A Bhakta is *pūrṇakāma* (one whose desires are fully satisfied), therefore they do not suffer from anyone. 'हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः' -- A perfected Bhakta is free from *harṣa* (exhilaration), *amarṣa* (indignation/envy), *bhaya* (fear), and *udvega* (agitation/anxiety) and other such afflictions. Their joy is eternal, unvarying (*ekaras*), unique, and transcendental (*alaukika*). They do not experience the momentary *harṣa* that arises from the union and separation of worldly objects. An ordinary person feels envy at the progress of others. But the Bhakta is free from this affliction. They feel no envy seeing the spiritual advancement of others. 'Bhaya' (fear) is of two types: from external causes and from internal causes. Being entirely dependent on the lotus feet of Bhagavān, the Bhakta is fearless. The mind becoming agitated is called 'udvega'. In this śloka, the word *udvega* is specifically mentioned. There is no *udvega* in the inner being (*antaḥkaraṇa*) of a Bhakta. A Bhakta always resides in Ānanda, thus is delightful. 'Mukta' means -- free from afflictions. The Bhakta is free from *harṣa*, *amarṣa*, *bhaya*, *udvega*, and other such afflictions, irrespective of worldly respect. They possess inherent virtues (*svābhāvika sadguṇa*). A Bhakta has no ego regarding their virtues, which keeps them free from vices and afflictions. Bhagavān is dear to the Bhakta, and therefore the Bhakta is also dear to Bhagavān (Gita 7.17). S sambandha -- The third section describing the characteristics of a perfected Bhakta comes in the next śloka.