Bhagavad Gita Chapter 12, Verse 18

English Translation

Swami Gambirananda did not comment on this sloka

Detailed Commentary

Even-minded towards foe and friend – Here, Bhagavān has described the equanimity of the bhakta. The bhakta sees everyone in Bhagavān, hence the feeling of ‘enemy’ or ‘friend’ does not arise in them. People, according to their nature, might perceive their behavior as inimical or friendly. Even spiritual aspirants (sādhakas) may sometimes consider them a foe or a friend, but the bhakta remains even-minded in their heart. Towards honor and dishonor – Honor and dishonor pertain to the body. The bhakta has neither ego (ahaṅkāra) nor possessiveness (mamata) towards the body. Therefore, even when honor or dishonor occurs, it does not affect them. They always remain in an even state. Even-minded in cold, heat, pleasure, and pain – Two aspects of equanimity in cold-heat and pleasure-pain are described. In cold-heat, it means being undisturbed by the objects of the senses. In pleasure-pain, it means remaining undisturbed by the presence or absence of wealth, and so on. Ordinary people experience pleasure and pain in favorable and unfavorable circumstances, but the bhakta remains even-minded even in these situations. Free from attachment (saṅga-vivarjitaḥ) – Saṅga signifies both relationship and attachment. As long as there is attachment, it continues to bind. A superior aspirant (sādhaka) does not possess this attachment; hence, they are free from attachment. Vāsudeva is all – When a jīva, abandoning Bhagavān, connects with the world, attraction (rāga) and attachment arise within them. When detachment from these occurs, the intellect (buddhi) becomes even. This state is the form of natural love (svābhāvika prema). Equal in censure and praise (tulya-nindā-stutiḥ) – The impact of censure and praise does not affect the bhakta. They remain even-minded in these. Due to their Bhagavān-buddhi (intellect focused on Bhagavān), neither censure nor praise influences them. Silent (maunī) – Here, maunī means being contemplative (manana-śīla), specifically contemplating the true nature (svarūpa) of Bhagavān. Silence of speech is not necessarily required. Content with anything whatsoever (saṃtuṣṭo yena kenacit) – A bhakta is not satisfied by any worldly object or situation. Their contentment lies in Bhagavān, and because of this, they remain even-minded in every circumstance. Homeless (aniketaḥ) – Wherever they may reside, when there is no possessiveness (mamata) towards any particular place, they are aniketa. There is no attachment to place or body for them. Steadfast in intellect (sthira-matiḥ) – The bhakta possesses definite knowledge of the true nature (svarūpa) of Bhagavān. Their intellect is steady in the knowledge of Bhagavān. The intellect becomes steady only upon being freed from the desire for worldly pleasures. Devoted, dear to Me is that person (bhaktimān me priyo naraḥ) – A bhaktimān individual is one who is naturally immersed in devotion (bhakti). Such a person is dear to Bhagavān.