Bhagavad Gita Chapter 12, Verse 6

English Translation

As for those who, having dedicated all actions to Me and accepted Me as the supreme, meditate by thinking of Me with single-minded concentration only-.

Detailed Commentary

Commentary – [In the fifty-fifth verse of the eleventh chapter, the Lord enumerated five characteristics of an exclusive devotee: three affirmative – 'Matkarmakṛt' (one who performs actions for Me), 'Matparamaḥ' (one who considers Me supreme), and 'Madbhaktaḥ' (My devotee); and two prohibitive – 'Saṅgavarjitaḥ' (devoid of attachment) and 'Nirvairaḥ' (devoid of enmity). These very terms are alluded to in the present verse as follows: (1) The phrases 'Sarvāṇi karmāṇi mayi saṁnyasya' point to 'Matkarmakṛt'. (2) The term 'Matparāḥ' indicates 'Matparamaḥ'. (3) The phrases 'Ananyenaiva yogena' refer to 'Madbhaktaḥ'. (4) Due to their exclusive devotion to the Lord, they have no attachment anywhere, hence they are 'Saṅgavarjitaḥ'. (5) Having no attachment anywhere, their minds harbor no feelings of enmity, hatred, or anger towards anyone. Thus, the essence of the term 'Nirvairaḥ' is also encompassed within this. However, to emphasize its importance, the Lord later used the term 'Adveṣṭā' (non-hating) first among the characteristics of perfected devotees in the thirteenth verse. Therefore, a Sādhaka should not harbor even the slightest animosity towards anyone.] 'Ye tu sarvāṇi karmāṇi mayi saṁnyasya' – The word 'tu' (but/indeed) here marks a shift in context, now explaining the greater ease of Saguṇa Upāsanā (worship of the qualified Brahman) compared to Nirguṇa Upāsanā (worship of the unqualified Brahman). Although the term 'karmāṇi' itself, being plural, signifies all actions, by adding the adjective 'sarvāṇi', it encompasses all scripturally enjoined actions, both worldly and spiritual, performed by mind, speech, and body (Bhagavad Gītā 9.27). Here, by the words 'mayi saṁnyasya', the Lord's intention is not the abandonment of actions in their physical form. Firstly, because the physical abandonment of actions is not possible (Bhagavad Gītā 3.5, 18.11). Secondly, if a Saguṇa-Upāsaka abandons scripturally enjoined actions in their physical form out of delusion, this renunciation would be tāmasic (Bhagavad Gītā 18.7); and if they abandon them considering them to be painful or out of fear of physical discomfort, this renunciation would be rājasic (Bhagavad Gītā 18.8). Therefore, such renunciation does not sever the connection with actions. To be liberated from the bondage of actions, it is essential for the Sādhaka to renounce possessiveness (mamata), attachment (āsakti), and desire for results (phalecchā) in actions, because only actions performed with these lead to bondage. If a Sādhaka's aim is Bhagavat-prāpti (attainment of God), then they do not desire material objects, and considering themselves belonging to the Lord, their possessiveness (mamata) shifts from the body etc., and becomes centered solely on the Lord. By offering oneself to the Lord, all one's actions also become offerings to the Lord (Bhagavadarpita). There are several ways of performing actions for the Lord, which are referred to in the Gītā as Madarpaṇa Karma, Madartha Karma, and Matkarma. 1 – Madarpaṇa Karma are those actions whose initial purpose might be something else, but are offered to the Lord either during or after their performance. 2 – Madartha Karma are those actions that are performed from the very beginning for the Lord or are in the nature of service to the Lord (Bhagavat-sevā). Performing actions for the attainment of God, obeying the Lord's command, and for the Lord's pleasure – all these are Bhagavadartha Karma. 3 – Performing all worldly actions (such as business, job, etc.) and divine-related actions (such as Japa, Dhyāna, etc.), understanding them as the Lord's work, is Matkarma. In reality, no matter how actions are performed, their sole objective should be Bhagavat-prāpti. The Sādhaka who attains perfection through the aforementioned three types (Madarpaṇa Karma, Madartha Karma, Matkarma) has not even the slightest connection with actions, for there is neither desire for results (phalecchā) nor ego of doership (kartṛtvābhimāna), nor possessiveness (mamata) towards objects, body, mind, intellect, and senses. When the instruments of action—body, mind, intellect, etc.—are not considered one's own, how can there be possessiveness (mamata) towards actions? To be completely liberated from actions in this manner is true surrender. The actions of perfected beings are spontaneously surrendered, and a Sādhaka strives to perform actions similarly, with the aim of complete surrender. Just as a Bhakti Yogi becomes free from the bondage of actions by offering their actions to the Lord, so too a Jñāna Yogi becomes free from the bondage of actions by understanding actions as originating from Prakṛti and experiencing themselves as completely unattached and untainted by them. 'Matparāḥ' – To be 'parāyaṇa' (solely intent on) means to regard the Lord as supremely worshipful and the greatest, and to live with a spirit of surrender towards Him. Being entirely devoted to the Lord, a Saguṇa-Upāsaka considers themselves an instrument of the Lord. Consequently, they believe auspicious actions are performed through them by the Lord. Due to having no worldly objective, the desire for enjoyments (bhoga) does not remain in them, and due to the absence of desire, inauspicious actions simply do not occur through them. 'Ananyenaiva yogena māṁ dhyāyanta upāsate' – These phrases indicate both types of exclusivity: related to the chosen deity (Iṣṭa-saṁbandhī) and related to the means (Upāya-saṁbandhī). That is, for these devotees, the Lord is their sole Iṣṭa; besides Him, there is no other goal (Sādhya) in their view, and for His attainment, their refuge is also in Him alone. They believe in the accomplishment of their spiritual practices (Sādhana) solely through divine grace (Bhagavatkṛpā), not by their own efforts (Puruṣārtha) or the strength of their practices. They consider the Lord as both the means (Upāya) and the goal (Upeya). They perform Upāsanā—i.e., Japa, Dhyāna, Kīrtana, etc.—keeping only the Lord as their aim and object of meditation.