Bhagavad Gita Chapter 12, Verse 17

English Translation

He who does not rejoice, does not fret, does not lament, does not hanker; who gives up good and bad, who is filled with devotion-he is dear to Me.

Detailed Commentary

'He who neither rejoices nor hates, neither grieves nor desires' — there are four main modifications of the mind (*vikaras*): (1) attachment (*raga*), (2) aversion (*dvesha*), (3) elation (*harsha*), and (4) sorrow (*shoka*). In a perfected devotee (*Siddha Bhakta*), these four *vikaras* are absent. He experiences that the world is in constant separation (from oneself), and there is never any separation from Bhagavan. There was never, is never, and will never be union with the world. Therefore, the world has no independent existence (*svatantra satta*). Upon experiencing this reality, the devotee's relationship with Bhagavan remains permanent, and he becomes free from *raga*, *dvesha*, and other such *vikaras*. Through the direct perception (*Sakshatkar*) of Bhagavan, these *vikaras* are eradicated. Even in the stage of spiritual practice (*Sadhana-avastha*), as the aspirant (*Sadhaka*) progresses in his *Sadhana*, *raga* and *dvesha* diminish within him. That which diminishes can also be eradicated. When *vikaras* begin to lessen in the *Sadhana-avastha*, then in the perfected stage (*Siddha-avastha*), these *vikaras* are completely absent in the devotee, totally eradicated. Both *harsha* and *shoka* are consequences of *raga* and *dvesha*. When there is *raga* towards something, its union brings *harsha*, and its separation brings *shoka*. Due to the absence of *raga* and *dvesha* in a *Siddha Bhakta*, he remains free from *vikaras*. Just as in the dark of night, there is a desire to light a lamp; lighting the lamp brings *harsha*, and towards one who extinguishes it, there is *dvesha* or anger (*krodha*). But in the daytime, when the sun is present, there is no desire to light a lamp. Similarly, upon uniting with Bhagavan, *vikaras* do not remain in an individual. He becomes *Purnakama* (one whose desires are completely fulfilled) and has no need for the world. 'One who abandons both good and evil' (*Shubhashubhparityagi*) — The devotee performs auspicious actions (*shubha karma*) without possessiveness (*mamata*), attachment (*asakti*), and desire for fruit. Due to the absence of *raga* and *dvesha*, he does not perform inauspicious actions (*ashubha karma*). The devotee performs his obligatory duties (*kartavya karma*) and renounces forbidden actions (*nishiddha karma*). The renunciation of *raga* and *dvesha* is true renunciation (*tyaga*). There are no *raga* or *dvesha* in actions, therefore the devotee is a renunciant (*tyagi*) of auspicious and inauspicious actions. The term 'Shubhashubhparityagi' should be understood as one who renounces *raga* and *dvesha* in auspicious and inauspicious actions. 'That devotee who is thus endowed with *bhakti* is dear to Me' (*Bhaktiman yah sa me priyah*) — The devotee is exceedingly dear to Bhagavan. He performs remembrance (*smarana*) and worship (*bhajan*) of Bhagavan. Such a devotee is called a *Bhaktiman* (one possessing *Bhakti*). The devotee has singular (*ananya*) love for Bhagavan, and he is dear to Bhagavan.