Bhagavad Gita Chapter 12, Verse 4

English Translation

By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.

Detailed Commentary

'Tu' is used here to show the distinction between devotees of the manifest and the unmanifest. In the word 'Saṃniyamyendriyagrāmam', formed with the prefixes 'saṃ' and 'ni', the Lord instructs that all senses should be completely subdued so that they do not stray to other objects. If the senses are not well-controlled, it becomes difficult in Nirguṇa Upāsanā (worship of the unmanifest). In Saguṇa Upāsanā (worship of the manifest), since the object of meditation is the manifest Lord, the senses can engage with the Lord, because in the manifest form of the Lord, the senses find their objects. Therefore, sense-control is needed in Saguṇa Upāsanā, but not as much as in Nirguṇa Upāsanā. In Nirguṇa Upāsanā, without any external support, if the senses are not fully subdued, the mind can stray towards sense-objects, and contemplation of these objects can lead to downfall (Gītā 2.62-63). Therefore, for a Nirguṇa devotee, it is essential to completely withdraw the senses from their objects and bring them under control. The senses should not only be controlled externally, but the seeker's heart should also be free from attachment (rāga) towards them, because as long as there is rāga, the attainment of Brahman is difficult (Gītā 15.11). In the Gītā, the topic of controlling the senses is specifically mentioned in relation to Nirguṇa Upāsanā and Karma Yoga, but not Saguṇa Upāsanā. 'Achintyam' means that which is not an object of the mind and intellect, i.e., the word 'Achintyam' indicates the Nirguṇa-Nirākāra Brahman. Because the mind and intellect, being products of Prakṛti, cannot even make the entire Prakṛti their object, how can they make the Supreme Being (Paramātma), who is beyond Prakṛti, their object? Objects belonging to Prakṛti are knowable, and Brahman, being beyond them, is unknowable. It cannot be described without the aid of Prakṛti. Therefore, Brahman can only be known through transcendental wisdom, not by the mind-intellect or ordinary knowledge. 'Sarvatragam' means that which is all-pervading in all places, times, and objects. Being all-pervading, it cannot be grasped by the limited mind and intellect. 'Anirdeśyam' means that which cannot be described by language or speech. 'Kūṭastham' means that which ever remains uniform; to be eternal and unaffected. 'Achalam' means that which is devoid of all actions (motionless). 'Dhruvam' means that whose existence is stable and eternal. The Satchidānanda Brahman, being existent everywhere in its essence, is 'Dhruvam'. Among the eight epithets of Nirguṇa Brahman, 'Dhruvam' is the most significant. Lest one should mistakenly conclude that it is non-existent due to negative epithets like Anirdeśyam (indescribable), Achintyam (unthinkable), etc., the epithet 'Dhruvam' signifies its definite existence. From its existence, the non-existent world derives its existence. 'Akṣaram' means that which never perishes. 'Avyaktam' means that which is not an object of the mind and intellect and has no form. The word 'Paryupāsate' here indicates the correct worship (upāsanā) of Nirguṇa devotees. Renouncing desires (vāsanā) and ego (ahaṁbhāva) in the body and objects, and remaining steady in Satchidānanda Brahman, is Upāsanā. Specifically, through negative epithets, the aim is to show the 'non-attachment' (asaṅgatā) of Paramātma from natural phenomena, and through affirmative epithets, to show its independent 'existence' (sattā). These epithets are used to understand the true nature of Paramātma. In most places in the Gītā, Paramātma and Jīvātmā are described in a similar manner. Both are described in a comprehensive way, which clarifies the all-pervasiveness (sarvavyāpakatā) of Paramātma and Jīvātmā. 'Sarvabhūtahite ratāḥ' is used to denote being engaged in the welfare of all beings. In Karma Yoga, the main emphasis is on renouncing attachment (āsakti), possessiveness (mamata), desires (kāmanā), and selfishness (svārtha). When a person renounces these things and engages in the service of others, their attachment and possessiveness naturally diminish. By dedicating the body and resources to the service of beings, ego (ahaṁtā) and possessiveness (mamata) are dispelled. The goal of a seeker is considered to be the service of beings, and being engaged in the welfare of all beings is extremely essential. The sādhanā (spiritual practice) of Nirguṇa devotees primarily has two types: (1) perceiving the entire world as Brahman, and (2) negating the world with equanimity. Eradicating attachment (rāga) is an essential part of the spiritual practice. By performing actions for the welfare of all beings with a selfless attitude (niṣkāma bhāva), a person's ego (ahaṁbhāva) is eradicated. In the perception of seekers, as the reality of objects other than Paramātma diminishes, the intellect becomes increasingly equipoised. 'Sarvatra samabuddhayaḥ' means to see Brahman in everyone/everything. According to the Gītā, this extends beyond injustice or inequality even during worldly interactions. The Lord, while elucidating the distinction between Nirguṇa and Saguṇa, stated that "I Myself am in whatever is attained." The implication is that Saguṇa and Nirguṇa are but one single Reality (Tattva). Answering Arjuna's question, the Lord declared Saguṇa devotees as superior, and mentioned the attainment of Himself for Nirguṇa devotees. The state of the devotee, the nature of their worship (upāsanā), and the realization of the ultimate Reality (Tattva) are important.