सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः।।12.14।।
।।12.14।।सब प्राणियोंमें द्वेषभावसे रहित? सबका मित्र (प्रेमी) और दयालु? ममतारहित? अहंकाररहित? सुखदुःखकी प्राप्तिमें सम? क्षमाशील? निरन्तर सन्तुष्ट? योगी? शरीरको वशमें किये हुए? दृढ़ निश्चयवाला? मेरेमें अर्पित मनबुद्धिवाला जो मेरा भक्त है? वह मेरेको प्रिय है।
12.14 Santustah satatam, he who is ever content: who has the sense of contentment irrespective of getting or not getting what is needed for the maintenance of the body; who is similarly ever-satisfied whether he gets or not a good thing. Yogi, who is a yogi, a man of concentrated mind; yata-atma, who has self-control, whose body and organs are under control; drdha-niscayah, who has firm conviction-with regard to the reality of the Self; arpita-mano-buddhih, who has dedicated his mind and intellect; mayi, to Me-(i.e.) a monk whose mind (having hte characteristics of reflection) and intellect (possessed of the faculty of taking decisions) are dedicated to, fixed on, Me alone; sah yah, he who is; such a modbhaktah, devotee of Mine; is priyah, dear; me, to Me. It was hinted in the Seventh Chapter, For I am very much dear to the man of Knowledge, and he too is dear to Me (7.17). That is being elaborated here.
12.13-14 Advesta etc. Santustah etc. [Friend] : he who has friend-liness (or goodwill) i.e. unselfishness. In the same manner compassionate [is to be interpreted]. These are mine etc., is the sence of mine (or sense of possessiveness); I am generous, I am powerful, I am victorious etc., is the sense of I (or egotism). In whom these two are absent that man is free from the senses of mine and of I. Forbearance : a thought that entertains no enmity even towards an enemy who has [actually] injured. A man of Yoga at all times : because his internal organ remains completely iet even at the stage of his mundane dealings.
12.13 - 12.14 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.
Santushtah satatam yogee yataatmaa dridhanishchayah; Mayyarpitamanobuddhiryo madbhaktah sa me priyah.
adveṣhṭā—free from malice; sarva-bhūtānām—toward all living beings; maitraḥ—friendly; karuṇaḥ—compassionate; eva—indeed; cha—and; nirmamaḥ—free from attachment to possession; nirahankāraḥ—free from egoism; sama—equipoised; duḥkha—distress; sukhaḥ—happiness; kṣhamī—forgiving; santuṣhṭaḥ—contented; satatam—steadily; yogī—united in devotion; yata-ātmā—self-controlled; dṛiḍha-niśhchayaḥ—firm in conviction; mayi—to me; arpita—dedicated; manaḥ—mind; buddhiḥ—intellect; yaḥ—who; mat-bhaktaḥ—My devotees; saḥ—they; me—to Me; priyaḥ—very dear