Bhagavad Gita Chapter 12, Verse 20

English Translation

But [Tu (but) is used to distinguish those who have attained the highest Goal from the aspirants.-Tr.] those devotees who accept Me as the supreme Goal, and with faith seek for this ambrosia [M.S.'s reading is dharmamrtam-nectar in the form of virtue. Virtue is called nectar because it leads to Immortality, or because it is sweet like nectar.] which is indistinguishable from the virtues as stated above, they are very dear to Me.

Detailed Commentary

।।12.20।। Explanation – *Ye Tu* – Here, by the word 'ye' (those), Bhagavān refers to the aspiring devotees about whom Arjuna had inquired in the first verse. In response to that very question, Bhagavān had declared in the second verse that He considers the sādhakas (aspirants) who practice Saguna Upāsanā (worship of the Divine with attributes) to be supreme. He then described the means of Saguna Upāsanā and the characteristics of perfected devotees (siddha bhaktas), and now concludes that topic. Here, the word 'ye' refers to those intensely devoted, Bhagavān-centered sādhakas who undertake their spiritual practice by taking the characteristics of the siddha bhaktas as their ideal. The word 'tu' (but) is used to separate topics. Here, the word 'tu' is used to separate the topic of sādhaka bhaktas from the topic of siddha bhaktas. This word suggests that sādhaka bhaktas are especially dear to Bhagavān compared to siddha bhaktas. *Śraddadhānāḥ* – After attaining Bhagavān, there is no question of *śraddhā* (faith) in the characteristics of siddha bhaktas, because as long as the eternally attained Bhagavān is not experienced, *śraddhā* is needed. Therefore, this word should be understood as referring only to faithful sādhaka bhaktas. Such faithful devotees strive to imbibe Bhagavān’s Dharma-maya (righteous), Amṛta-rūpa (nectarine) instructions, which Bhagavān spoke from the thirteenth to the nineteenth verse, with the aim of attaining Bhagavān. In the path of Bhakti (devotion), *śraddhā* and *prema* (love) are important, while in the path of Jñāna (knowledge), *viveka* (discrimination) is important. This should not be taken to mean that *viveka* is not important in Bhakti. In reality, *śraddhā* and *viveka* are greatly necessary in all spiritual practices. The presence of *viveka* accelerates the path of Bhakti. Similarly, the practice of Jñāna can only be followed if there is *śraddhā* in the scriptures and in the Supreme Truth. Therefore, *śraddhā* and *viveka* are helpful in both the paths of Bhakti and Jñāna. *Matparamāḥ* – Sādhaka bhaktas hold siddha bhaktas in extremely high reverence. With their discerning intellect, they consider those qualities as an ideal and become solely devoted to Bhagavān. By contemplating Bhagavān in this manner, all those qualities spontaneously manifest within them. Bhagavān has emphasized being devoted to Him in the eleventh chapter with the term 'Matparamaḥ' (11.55) and in the twelfth chapter with 'Matparāḥ' (12.6), and again reiterates the same with the term 'Matparamāḥ' here at the end. This proves that supreme devotion to Bhagavān (Bhagavatparāyaṇatā) is primary in Bhakti Yoga. When one is devoted to Bhagavān, the spiritual practice becomes easy due to Bhagavān's grace, and obstacles are destroyed. *Dharmyāmṛtamidaṁ Yathoktam* – The thirty-nine characteristics of siddha bhaktas are *Dharma-maya*, i.e., full of righteousness. That spiritual practice which contains no elements contrary to the practice itself is like Amṛta (nectar). The aforementioned collection of characteristics is called 'Dharmyāmṛta' because it is *Dharma-maya* and contains nothing contrary to spiritual practice. Even though there is nothing in the spiritual practice that is contrary to it, partaking of such Dharmyamṛta, as previously described, is only possible when the sādhaka’s sole aim is the attainment of Bhagavān, without even a trace of desire for wealth, honor, praise, respect, hospitality, accumulation, worldly pleasures, etc. In each section, all characteristics are 'Dharmyāmṛta'. Therefore, for the sādhaka who takes the characteristics of a particular section as an ideal and practices, that alone is 'Dharmyāmṛta'. The characteristics of Dharmyāmṛta, such as *adveṣṭā sarvabhūtānām* (non-envious of all beings) etc., are partially present in the sādhaka, along with some existing negative qualities. The sādhaka engages in *satsaṅga* (association with the good), but at the same time, *kusanga* (bad association) also occurs. They practice self-control, but lack of self-control also occurs. As long as spiritual practice is accompanied by non-practice, the sādhana is not complete. As long as practice is accompanied by non-practice, or virtues are accompanied by flaws, the sādhaka maintains pride in their practice, which is the basis of *āsurī sampatti* (demonic qualities). Good qualities, good conduct, and good intentions are the wealth of Bhagavān. Therefore, as the sādhaka progresses towards Bhagavān, good qualities manifest, and negative qualities are destroyed. *Rāga-dveṣa* (attachment and aversion), *harṣa-śoka* (joy and sorrow), *kāma-krodha* (desire and anger) etc., are disorders of the *antaḥkaraṇa* (inner instrument), not its inherent nature (*dharma*) (Gītā 13.6). Disorders like *kāma* and *krodha* do not constantly afflict even ordinary people. They diminish in those who practice spiritual disciplines and are absent in a perfected being. Therefore, these are not the *dharma* of the *antaḥkaraṇa*, but rather adventitious disorders. As the sādhaka moves towards their goal, Bhagavān, disorders like *rāga-dveṣa* gradually disappear, and upon attaining Bhagavān, these disorders cease completely. In the Gītā, Bhagavān has repeatedly urged the complete abandonment of these disorders. If these disorders were the inherent *dharma* of the *antaḥkaraṇa*, their abandonment would be impossible. Perfected Mahāpuruṣas (great souls) are described as free from disorders like *rāga-dveṣa*, which proves that these disorders are not the inherent *dharma* of the *antaḥkaraṇa*. *Paryupāsate* – Sādhaka bhaktas respect the qualities of siddha bhaktas and try to imbibe them. The word *paryupāsate* is used to describe such devout and faithful practice. When a sādhaka has intense longing and yearning for the attainment of Bhagavān, their negative qualities are automatically destroyed. *Bhaktāste'tīva Me Priyāḥ* – Sādhakas who walk the path of Bhakti are exceedingly dear to Bhagavān. In the eleventh chapter, Bhagavān described the ease of Bhakti and His love for sādhaka bhaktas. Sādhakas have faith in Bhagavān and are therefore exceedingly dear to Him. Thus, with the utterance of the divine names *Tat*, *Sat*, the twelfth chapter titled *Bhakti Yoga* of the Śrīmad Bhagavad Gītā Upaniṣad is completed.