Bhagavad Gita - Chapter 12 - Shloka (Verse) 13

व्याख्या --'अद्वेष्टा सर्वभूतानाम्'-- अनिष्ट करनेवालोंके दो भेद हैं -- (1) इष्टकी प्राप्तिमें अर्थात् धन, मान-बड़ाई, आदर-सत्कार आदिकी प्राप्तिमें बाधा पैदा करनेवाले और (2) अनिष्ट पदार्थ, क्रिया, व्यक्ति, घटना आदिसे संयोग करानेवाले। भक्तके शरीर, मन, बुद्धि, इन्द्रियाँ और सिद्धान्तके प्रतिकूल चाहे कोई कितना ही, किसी प्रकारका व्यवहार करे -- इष्टकी प्राप्तिमें बाधा डाले, किसी प्रकारकी आर्थिक और शारीरिक हानि पहुँचाये, पर भक्तके हृदयमें उसके प्रति कभी किञ्चिन्मात्र भी द्वेष नहीं होता। कारण कि वह प्राणिमात्रमें अपने प्रभुको ही व्याप्त देखता है, ऐसी स्थितिमें वह विरोध करे तो किससे करे --,'निज प्रभुमय देखहिं जगत केहि सन करहिं बिरोध।।' (मानस 7। 112 ख)।इतना ही नहीं; वह तो अनिष्ट करनेवालोंकी सब क्रियाओंको भी भगवान्का कृपापूर्ण मङ्गलमय विधान ही मानता है!
प्राणिमात्र स्वरूपसे भगवान्का ही अंश है। अतः किसी भी प्राणीके प्रति थोड़ा भी द्वेषभाव रहना भगवान्के प्रति ही द्वेष है। इसलिये किसी प्राणीके प्रति द्वेष रहते हुए भगवान्से अभिन्नता तथा अनन्यप्रेम नहीं हो सकता। प्राणिमात्रके प्रति द्वेषभावसे रहित होनेपर ही भगवान्में पूर्ण प्रेम हो सकता है। इसलिये भक्तमें प्राणिमात्रके प्रति द्वेषका सर्वथा अभाव होता है।
'मैत्रः करुण एव च' (टिप्पणी प0 648)-- भक्तके अन्तःकरणमें प्राणिमात्रके प्रति केवल द्वेषका अत्यन्त अभाव ही नहीं होता, प्रत्युत सम्पूर्ण प्राणियोंमें भगवद्भाव होनेके नाते उसका सबसे मैत्री और दयाका व्यवहार भी होता है। भगवान् प्राणिमात्रके सुहृद् हैं --'सुहृदं सर्वभूतानाम्' (गीता 5। 29)। भगवान्का स्वभाव भक्तमें अवतरित होनेके कारण भक्त भी सम्पूर्ण प्राणियोंका सुहृद् होता है --'सुहृदः सर्वदेहिनाम्' (श्रीमद्भागवत 3। 25। 21)। इसलिये भक्तका भी सभी प्राणियोंके प्रति बिना किसी स्वार्थके स्वाभाविक ही मैत्री और दयाका भाव रहता है --

इसलिये जिन्होंने समस्त इच्छाओंका त्याग कर दिया है? ऐसे अक्षरोपासक यथार्थ ज्ञाननिष्ठ संन्यासियोंका जो साक्षात् मोक्षका कारणरूप अद्वेष्टा सर्वभूतानाम् इत्यादि धर्मसमूह है उसका वर्णन करूँगा? इस उद्देश्यसे भगवान् कहना आरम्भ करते हैं --, जो सब भूतोंमें द्वेषभावसे रहित है अर्थात् अपने लिये दुःख देनेवाले भी किसी प्राणीसे द्वेष नहीं करता? समस्त भूतोंको आत्मारूपसे ही देखता है। तथा जो मित्रतासे युक्त है अर्थात् सबके साथ मित्रभावसे बर्तता है और करुणामय है -- दीनदुखियोंपर दया करना करुणा है? उससे युक्त है? अभिप्राय यह कि जो सब भूतोंको अभय देनेवाला संन्यासी है। तथा जो ममतासे रहित और अहंकारसे रहित है? एवं सुखदुःखमें सम है अर्थात् सुख और दुःख जिसके अन्तःकरणमें रागद्वेष उत्पन्न नहीं कर सकते। जो क्षमावान् है अर्थात् किसीके द्वारा गाली दी जानेपर या पीटे जानेपर भी जो विकाररहित ही रहता है।

Now, to introduce [the verse beginning with] "He who hates no being" etc., he recounts the context — with "And here". If there is absolute non-difference between the two, then Yoga consisting of fixing the mind on the Lord is not [possible], because in absolute non-difference, the status of meditator and object of meditation is absent; nor is performance of action or renunciation of its fruit [possible] in absolute non-difference, because of the mutual impossibility of that connection—this is the meaning.

He states that even by the force of the Lord's statement, Karma Yoga etc. do not belong to one who has the vision of non-difference — with "Now".

Just as Karma Yoga is not applicable to the worshipper of the Imperishable, so too the untenability of the worship of the Imperishable for the Karma Yogi is shown, he says — with "Likewise". The worshippers of the Imperishable, established in right understanding, attain the Lord alone in accordance with knowledge; men of action are not likewise fit for attaining Him directly; and thus for the man of action, the worship of the Imperishable is not accomplished—this is the meaning.

And for this reason also, worship of the Imperishable and performance of action are not proper in one place, he says — with "Imperishable". (Objection) But since being the Self of the Lord is common to others as well, just like the worshippers of the Imperishable, whence comes their dependence on Him? To that he says — "If".

He states another reason for the incompatibility of Karma Yoga and worship of the Imperishable simultaneously in one place — with "And since". "Perform action alone" etc.—this is the remainder.

Moreover, the worshipper of the Imperishable knows the Lord as the Self through the sentence; he does not experience doership as a subordinate element in action, because there is a contradiction between subordination and Lordship in one place; therefore also, worship of the Imperishable and performance of action are not proper together, he says — with "Nor".

Given the impossibility of the worship of the Imperishable and Karma Yoga [coexisting] in one place as alternatives, he states the conclusion — with "Therefore". Because the multitude of virtues to be described cannot belong in their entirety to ignorant men of action, this is spoken solely for those established in the Imperishable; however, regarding the non-contradictory part, its applicability to all is indeed accepted—this is the meaning.

"Among all beings, he who is the cause of suffering—even a wise man indeed hates him"—raising this doubt, he says — "Of the Self". The reason therein is — "All". "Of all beings" is connected on both sides. Devoid of the notion of 'mine'—"even regarding the body"—this is the remainder. He speaks of the state of having transcended the egoism created by vows and study — with "Free from".

Having stated the independence of the worshipers of the Imperishable in attaining liberation with "They attain Me alone...", and having shown the greater difficulty there with "Greater is the trouble for those..." for the salvation of those unauthorized due to dullness of intellect in worshiping the Imperishable, the compassionate Lord, resorting to the distinction between the Self and the Lord, spoke of Yoga characterized by fixing the mind on the Cosmic Supreme Lord.

And also in the Kalpataru on the sutra "Antastaddharmopadeshat", it is said: "Those unable to realize the attributeless Supreme Brahman directly, who are dull, are favored by descriptions of the attributive (Saguna). When the mind is brought under control through the practice of Saguna Brahman, That alone appears directly, free from the projections of limiting adjuncts."

Considering oneself independent, He praises Saguna worship for the sake of acquiring eligibility for the worship of the Imperishable, but not to imply the inferiority of the worship of the Imperishable, which is the fruit of other means and is established in various places in Sruti, Smriti, Logic, History, and Puranas as the exclusive means of liberation.

Therefore, wishing to speak of the collection of virtues starting with non-hatred as a direct, independent means of liberation for Sannyasis established in right knowledge, who have attained worship of the Imperishable through the sequence of practices in this birth or previous births, and who have renounced desire for son, wife, and wealth, the Lord says -- "Adveshta".

He is free from hatred towards all beings, properly towards those superior to himself and those who hate him; he acts with friendship towards equals, hence "Maitrah". Compassion or mercy towards the ignorant and suffering, he who possesses that; or because he sees all beings as his own Self. Or, seeing all beings as the Self, due to the absence of a very hostile intellect towards the cause of his own suffering, he is a non-hater of all beings. Not only a non-hater of all beings, but "Maitrah", meaning affectionate. Because he is "Karuna" (compassionate).

Or, (if one argues) if he is a non-hater of all beings, then he would be indifferent, devoid of hatred? He says no -- "Maitrah". Then is he a doer of good expecting a return, and possessed of attachment which causes bondage? He says no -- "Karuna", meaning merciful. The meaning is he is a Sannyasi who gives fearlessness to all beings. He is friendly through mercy towards the suffering, not out of attachment or expectation of favors.

Hatred towards the unfavorable and attachment towards the favorable regarding home etc., grasped as "mine", and body etc., imagined as the seat of ego, is seen in the world; but for the knowers of Truth, the Sannyasis, this does not exist, so He says -- "Nirmama" and "Nirahankara". Devoid of the concept of "mine"; having emerged from the concept of ego created by profession and study due to the renunciation of objects of attachment like home. Therefore, to whom pleasure and pain, which do not instigate hatred or attachment, are equal. Therefore, "Kshami" (Forgiving), meaning possessing forgiveness; remaining unchanged even when abused or beaten; this is the meaning.

He praises the worshipper of the 'Akshara' (Imperishable) who is the supreme subject matter; with the understanding that "Indeed by the statement of his qualities, aspirants will have respect for those qualities," He says—"Adveshta" (Non-hater).

"If 'Non-hater', would he be indifferent?" (Answer) No, He says. "Maitrah"—friend indeed is Maitra; not indifferent at any time. (Objection) "Now, when there is another enemy, how can there be friendliness?" To that He says—"Karuna" (Compassionate). Even to the giver of sorrow, out of compassion, he does not wish/is not able (Ishte?) to harm, but wishes to protect indeed. By this, the Sannyasi 'giver of fearlessness to all beings' is stated.

Therefore indeed his adjective "Nirmama" (Without 'mine') is appropriate. The main characteristic of the knower of Akshara is "Nirahankara" (Without ego)—thus. Ego indeed is the root of all disasters; he from whom that very thing has gone out is Nirahankara.

Therefore indeed "Same duhkhasukhe" (Equal in pain and pleasure) is he. From the Shruti: "There what is delusion, what is sorrow for one seeing oneness?"

"Kshami"—forgiving; even upon receiving insult, of healthy/composed mind. Other seekers of liberation should also practice these virtues; this is the meaning.

"Adveshta" -- Non-hater of all beings, even those who hate and do harm; contemplating that "Inspired by the Lord according to my own offenses, these beings hate and do harm." "Maitrah" -- Maintaining a friendly attitude towards all those beings, even when they hate and harm. "Karuna" -- Showing compassion towards those very beings when they are suffering.

"Nirmama" -- Free from the sense of ownership regarding the body, senses, and things related to them. "Nirahankara" -- Free from the pride of identifying the body as the Self.

For that very reason, "Sama-duhkha-sukha" -- Free from elation and agitation upon the arrival of conceptual pleasure and pain. "Kshami" -- Free from reaction regarding those two (pleasure/pain) born of sensory contact, even though they are unavoidable.

"Santushta" -- Content with whatever material for sustaining the body comes by chance. "Satatam Yogi" -- Constantly intent on contemplating the Self as distinct from nature (Prakriti). "Yatatma" -- One with controlled mental tendencies. "Dridhanishchaya" -- Having firm conviction in the meanings stated in spiritual scriptures.

"Mayyarpitamanobuddhih" -- Having mind and intellect offered to Me, thinking, "Lord Vasudeva alone is worshipped by actions performed without desire for results, and being worshipped, He will effectuate the direct perception of my Self." Such a devotee of Mine, who worships Me with such Karma Yoga, is dear to Me.

He states the virtues that are the cause of the Supreme Lord's grace quickly for such a devotee in eight verses beginning with "Adveshta".

"Adveshta" (Non-hater), "Maitrah" (Friendly), and "Karuna" (Compassionate) towards all beings appropriately; void of hatred towards superiors; he acts with friendship towards equals, hence "Maitrah"; compassionate towards inferiors, this is the meaning.

"Nirmama" (Free from mineness) and "Nirahankara" (Free from ego). Because of being compassionate, he is one to whom the pain and pleasure (shared) with others are equal.

"Kshami" means forgiving.

Thus, 'The superiority of Bhakti (quickness of Bhakti), the statement of means, and self-abidance for the incapable'—this much has been stated. 'Its modes, and excessive love in the devotee, are spoken of in the Twelfth' (Gitarthasangraha 16)—these two stated parts remain. Even there, by the last verse of the chapter 'Ye tu dharmyāmtam' (12.20), 'excessive love' (devotees possessing it) is spoken of; before that, by the seven verses starting 'Adveshta' etc., the 'modes of self-abidance' are spoken of—thus he says 'Anabhisamhita' (With unintended...).

By 'Tat-prakarah' (Its modes), modes in the form of specific duties/procedures are intended—to make this known, he says 'States the qualities to be adopted'. (Objection) "Now, how is it consistent to say 'States the qualities to be adopted for the one devoted to Action (Karma-nishtha)'? For in those verses—'He who has dedicated mind and intellect to Me, My devotee, is dear to Me' (11.14), 'Renouncing all undertakings, My devotee is dear to Me' (11.16), 'Renouncing good and evil, full of devotion, he is dear to Me' (12.17), 'Homeless, steady-minded, full of devotion, that man is dear to Me' (12.19)—thus the one devoted to Bhakti alone is repeatedly spoken of as dear. And 'For I am extremely dear to the Jnani...' (7.17)—thus the Jnani mentioned in the Seventh (chapter) is recognized by the word 'Dear'; and qualities like 'Adveshta' (Non-hater) etc. which are co-referential with him should properly refer to the limbs of Bhakti which is the means for that (Jnani)?"

Here it is said (Answer)—Since they are read immediately after the context of Karma in 'Renunciation of fruit of action from meditation' (12.12), their nature as limbs of that (Karma) is perceived. And the benefit of these which are limbs is stated as 'Peace immediately after renunciation' (12.12). Even before, these were propounded as limbs of Karma Yoga. But the Bhakti perceived in his own sentences like 'Madbhaktah' (My devotee) etc., that is Bhakti included within Karma Yoga indeed—this he will explain in respective verses. For Karma and Jnana Yogas are not devoid of the scent of Bhakti, as stated—'All three Yogas have mutual association with the three' (Gitarthasangraha 24). But those established in direct Bhakti will be described by the verse 'Ye tu' (12.20). For there, by the word 'Tu' (But), by the adjective 'Matparama' (Devoted to Me as Supreme) in 'Matparama bhaktah', and by the description of excess of love in 'Ativa me priyah' (Extremely dear to Me - 12.20), the understanding of a different (superior) devotee becomes firmer. And therefore, those mentioned before that with mere 'dearness' are indeed lower devotees—this is the intention of the authors of Sangraha and Vistara (Yamuna and Ramanuja).

To negate what is applicable (hatred towards enemies), he states the intent of the qualified instruction "Sarvabhutanam" (of all beings)—with "Vidvishatam apakurvatam api" (Even towards those who hate and do harm). To make known that the purport is in the adjective, the expansion is "Sarvesham" (Of all). "Vidvishatam" (Hating)—is mental; "Apakurvatam" (Doing harm)—is verbal and physical activity. Not only mere non-hatred towards them, but also friendliness—so he says "Maitrah". He shows the cause of friendliness—with "Madaparadha" (My offense...). This very thing is the cause of non-hatred also. "Maitrim matim kurvan" (Making a friendly mind)—this is the specific expression intended by the Taddhita suffix in a general subject. Meaning 'Well-wishing intellect'. To show the unconditional nature of compassion, he says "Teshveva duhkhiteshu" (Towards those very ones when suffering). "Karunam kurvan" (Doing compassion)—is the derivation of the word 'Karuna'. The 'Ach' suffix is from the 'Pachadi' group after the 'Kvip' ending of the nominal verb; or it is possessive (Matvarthiya) from the 'Arsha-adi' group. Similarly in the word 'Maitra'. 'Even towards those hating and doing harm'—this is the intent of 'Cha' and 'Eva'.

Egolessness is the cause of My-less-ness (Nirmamatva). With the intention that My-less-ness is to be enjoined in the place where 'Mine-ness' is possible, he says "Dehendriyeshu tatsambandhishu cha" (In body, senses, and things related to them). With the intention that the Ego to be negated here is the idea of Self in non-Self, he says—"Dehatmabhimanarahita" (Devoid of the pride of Self in the body). By this, the other interpretation "From whom the I-cognition has departed" is refuted; because the 'I-entity' (Aham-artha) itself is supported as the Self. "Tata eva" (Therefore indeed)—meaning due to My-less-ness and Egolessness.

"Kshami" (Forgiving)—Forgiveness towards harm-doers is not intended (here), because it is covered (gatartha) by "Adveshta" (Non-hater) etc. Therefore, the endurance of unavoidable contact-born dualities mentioned before in "Tanstitikshasva" (Endure them - 2.14) is reminded. To avoid repetition with that, "Sama-duhkha-sukhah" refers to the subject caused by attachment (Abhimana). That being so, the mention immediately after My-less-ness and Egolessness also fits; with this intention "Sankalpikayoh" (Of the born of will/imagination) is said. Meaning caused by Ego and Mine-ness. Because "Content with whatever" will be said in 12.19? And because "Content with accidental gain" (4.22) was said before.

See Commentary under 12.14

"Adveshta" etc. "Santushta" etc. "Maitri" means he who has non-envy. Similarly "Karuna".

"Mine-ness" (Mamakara) such as "These are mine," and "Ego" (Ahankara) such as "I am generous, I am glorious, I am enduring" etc.; whose these two do not exist.

"Kshama" (Forgiveness) -- an intellect free from hatred even towards an enemy who does harm.

"Satatam Yogi" (Constantly integrated) -- because of a tranquil inner conscience even during the state of worldly transaction.

Thus, having prescribed the easy Saguna worship for the dull candidate by criticizing the worship of the Imperishable due to its extreme difficulty, and referring to the gradation of inability, Lord Vasudeva prescribed other means as well. With the intention of "How indeed may he, becoming free from all obstacles, descend into the knowledge of the Imperishable which is the fruit, as an excellent candidate?"—since the prescription of means is for the sake of the fruit.

That is stated: "Those unable to realize the attributeless Supreme Brahman directly, who are dull, are favored by descriptions with attributes. When their mind is brought under control through practice of Saguna Brahman, That alone appears directly, free from projected limiting adjuncts." And it is stated by Lord Patanjali: "Perfection in Samadhi comes from devotion to Ishvara." And, "From that comes the realization of the inner consciousness and the absence of obstacles." "From that" means from devotion to Ishvara.

Therefore, thus the criticism of the worship of the Imperishable is for the praise of Saguna worship, not because it is rejectable, like the criticism of 'homage before sunrise' in the rule for 'homage after sunrise'. For the maxim is: "Criticism does not proceed to criticize the blameworthy, but to praise that which is enjoined."

Therefore, the worshipers of the Imperishable alone are, in the highest sense, the best knowers of Yoga; "For the man of knowledge is extremely dear to Me and he is dear to Me," "All these are indeed noble, but the man of knowledge is My very Self, such is My view"—having been thus repeatedly described as the most excellent, and wishing to teach Arjuna that "having attained eligibility, their knowledge and set of virtues should be followed by you," the supremely benevolent Lord introduces the non-dual seers, the fulfilled worshipers of the Imperishable, in seven verses — beginning with "Adveshta".

Seeing all beings as the Self, even towards the cause of his own suffering, due to the absence of a hostile intellect, he is not a hater of all beings, but "Maitrah"; friendship means affection, he who possesses that. Because he is "Karuna"; compassion means mercy towards the suffering, he who possesses that; the giver of fearlessness to all beings. Paramahamsa Parivrajaka (wandering ascetic), this is the meaning. "Nirmama" -- devoid of the notion of "mine" even regarding the body; "Nirahankara" -- gone out from the ego created by profession, study, etc.; he to whom pain and pleasure are equal because they do not instigate hatred and attachment. Therefore "Kshami" -- he does not undergo change even by abuse, beating, etc.

He states his nature -- "Adveshta". Of all beings, meaning mere living entities, because they are forms of My play, "Adveshta" -- free from hatred upon seeing superiority etc.

"Maitrah" -- behaving with friendship towards devotees. "Karuna" -- towards those devoid of devotion, due to the certainty of their worldly suffering, "Karuna" meaning possessing compassion for the sake of giving instruction etc. By the letter 'e' (actually 'cha' in context implies conjunction/emphasis) it is indicated that he should never be harsh.

"Nirmama" -- devoid of possessiveness towards them and everywhere after giving instruction. "Nirahankara" -- devoid of ego arising from the knowledge of his own superiority.

"Sama-duhkha-sukha" -- to whom pleasure and pain, consisting of separation and union, are equal. "Kshami" -- forgiving, habituated to enduring insults etc. committed by the wicked.

"Adveshta sarvabhutanam" -- Not a hater; he does not hate anything, even that which causes him pain; for he sees all beings as the Self.

"Maitrah" -- (possessing) friendly feeling; "Maitri" means acting with friendship, thus "Maitrah". And also "Karuna"; compassion means mercy, pity towards the suffering; he who has that is "Karuna"; the giver of fearlessness to all beings; a Sannyasi (renunciate), this is the meaning.

"Nirmama" -- devoid of the notion of "mine". "Nirahankara" -- from whom the notion of "I" has departed.

"Sama-duhkha-sukha" -- he to whom pain and pleasure are equal, not instigators of hatred and attachment, he is "Sama-duhkha-sukha". "Kshami" -- forgiving; even when abused or beaten, he remains indeed unchanged.

The thirty-two characteristics of a devotee possessing such virtues are indicative of Pushti (Grace), therefore He speaks of his dearness to Himself -- due to the grace of the six-qualitied Lord and being the object of His love -- in six verses starting with one.

Although in the path of the Lord, association with saints etc. are causes of devotion to the Lord, still, towards him, only the causeless grace of the Lord is possible as the cause -- "When the end of material existence occurs for the wandering soul, then, O Achyuta, association with the good takes place" etc., in the Bhagavatam [10.51.54], in the words of the Lord's servant, "destroys material existence" -- by this explanation, grace alone is the cause there, because it is favored by that (grace) which is the root.

"Adveshta" etc.

अद्वेष्टा nonhater? सर्वभूतानाम् of (to) all creatures? मैत्रः friendly? करुणः compassionate? एव even? च and? निर्ममः without mineness? निरहङ्कारः without egoism? समदुःखसुखः balanced in pleasure and pain? क्षमी forgiving.Commentary Lord Krishna gives a description of the nature of a Bhagavata or a sage in the following eight verses. These eight verses are called Amritashtakam.The devotee who is established in God bears illwill to none. He looks on all with love and great compassion. He regards all beings as himself. He does not hate even a single being? not even the creature which gives him intense pain. He who entertains mercy towards suffering people and tries to relieve their sufferings is a man of Karuna. He puts himself in the position of the sufferer and feels the pain himself. Mercy is a divine attribute. God is allmerciful. If you wish to hold communion with the Lord? and if you desire to attain Godhead? you must also become allmerciful.The perfect devotee offers full security of life (Abhayadana) to all beings. He is a Paramahamsa Sannyasi. The devotee only can really understand the mysterious ways of the Lord. He beholds the Lord everywhere. He sees the Lord in all creatures. That is the reason why he has eal vision. He is like the sun or the river. The sun sheds its light eally on a palace or a cottage. Anyone can drink the water of a river. A river enches the thirst of cows as well as tigers and lions. The idea of mineness and Iness never arises in the devotees mind. He has no sense of mine and thine. He is indifferent to pleasure and pain. He is not attached to pleasant objects. He does not hate the objects that give him pain. He is as forgiving as the earth. He is not affected a bit when anybody insults? abuses or beats him.

Advesta, he who is not hateful; sarva-bhutanam, towards any creature: He does not feel repulsion for anything, even for what may be the cause of sorrow to himself, for he sees all beings as his own Self. Maitrah, he who is friendly-behaving like a friend; karunah eva ca, and compassionate: karuna is kindness, compassion towards sorrow-stricken creatures; one possessing that is karunah, i.e. a monk, who grants safety to all creatures. Nirmamah, he who has no idea of 'mine'; nirahankarah, who has no idea of egoism; sama-duhkha-sukhah, who is the same under sorrow and happiness, he in whom sorrow and happiness do not arouse any repulsion or attraction; ksami, who is forgiving, who remains unperturbed even when abused or assaulted;

In these and succeeding verses the Lord mentions the nature of the Karma Yogi who adores Him through his works. In other words the Bhakti element in Karma Yoga is emphasised. He never hates any being even though they hate him and do him wrong. For he thinks that the Lord impels these beings to hate him and do him wrong for atoning for his transgressions. He is 'friendly', evincing a friendly disposition towards all beings whether they hate him or do him wrong. He is 'compassionate', evincing compassion towards their sufferings. He is free from the 'feeling of mine,' i.e., he is not possessive with regard to his body, senses and all things associated with them. He is free from the feeling of 'I', i.e., is free from the delusion that his body is the self. Therefore, 'pain and pleasure are the same to him,' i.e., he is free from distress and delight resulting from pain and pleasure arising from his deeds. He is 'enduring', unaffected even by those two (i.e., pleasure and pain) due to the inevitable contact of sense-objects. He is 'content', namely, satisfied with whatever chance may bring him for the sustenance of his body. He 'ever meditates,' i.e., is constantly intent on contemplating on the self as separate from the body. He is 'self-restrained', namely, he controls the activities of his mind. He is of 'firm conviction' regarding the meanings taught in the science of the self. His 'mind and reason are dedicated to Me' i.e., his mind and reason are dedicated to Me in the form 'Bhagavan Vasudeva alone is propitiated by disinterested activities, and when duly propitiated, He wil bring about for me the direct vision of the self.' Such a devotee of mine, i.e., who works in this manner as a Karma Yogin, is dear to Me.