- Arjuna said -- Those devotees who, being thus ever dedicated, meditate on You, and those again (who meditate) on the Immutable, the Unmanifested-of them, who are the best experiencers of yoga [(Here) yoga means samadhi, spiritual absorption.] ? (Ⅲ)

- Sri Sankaracharya's commentary (english) :

The subject-matter stated in the immediately preceding verse, '...he who works for Me,' etc. is referred to by the word evam (thus). Ye bhaktah, those devotees who, seeking no other refuge; evam, thus; satata-yuktah, being ever-devoted, i.e., remaining unceasingly engaged in the works of the Lord, etc., intent on the aforesaid purpose; paryupasate, meditate; tvam, on You, in the Cosmic form as revealed earlier; ye ca api, and those others, again, who have renounced all desires, who have given up all actions; who meditate on Brahman as described (below), aksaram, on the Immutable; avyaktam, on the Unmanifested, which is so on account of being bereft of all limiting adjuncts, (and) which is beyond the comprehension of the organs-in the world, whatever comes within the range of the organs is said to be manifest, for the root anj conveys that sense; but this Immutable is the opposite of that and is endowed with qualifications that are spoken of by the great ones; those again, who meditate on that-; tesam, of them, among the two (groups); ke, who; are the yoga-vit-tamah, best experiencers of yoga, i.e., who are those that are surpassingly versed in yoga? But leave alone those who meditate on the Immutable, who are fully enlightened and are free from desires. Whatever has to be said with regard to them, we shall say later on. As for those others- (Ⅳ)

- The Blessed Lord said -- Those who meditate on Me by fixing their minds on Me with steadfast devotion (and) being endowed with supreme faith- they are considered to be the most perfect yogis according to Me. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ye, those who, being devotees; upasate, meditate; mam, on Me, the supreme Lord of all the masters of yoga, the Omniscient One whose vision is free from purblindness caused by such defects as attachment etc.; avesya,by fixing, concentrating; their manah, minds; mayi, on Me, on God in His Cosmic form; nitya-yuktah, with steadfast devotion, by being ever-dedicated in accordance with the idea expressed in the last verse of the preceding Chapter; and being upetah, endowed; paraya, with supreme; sraddhaya faith;-te, they; matah, are considered; to be yukta-tamah, most perfect yogis; me, according to Me, for they spend days and nights with their minds constantly fixed on Me.

Therefore, it is proper to say with regard to them that they are the best yogis. 'Is it that the others do not become the best yogis?' No, but listen to what has to be said as regards them:' (Ⅳ)

- Those, however, who meditate in every way on the Immutable, the Indefinable, the Unmanifest, which is all-pervading, incomprehensible, change- less, immovable and constant.- (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ye, those; tu, however; who, pari-upasate, meditate in every way; aksaram, on the Immutable; anirdesyam, the Indefinable-being unmanifest, It is beyond the range of words and hence cannot be defined; avyaktam, the Unmanifest-It is not comprehensible through any means of knowledge-. Upasana, meditation, means approaching an object of meditation as presented by the scriptures, and making it an object of one's own thought and dwelling on it uniterruptedly for long by continuing the same current of thought with regard to it-like a line of pouring oil. This is what is called upasana. The Lord states the characteristics of the Immutable [Here Ast. adds 'upasyasya, which is the object of meditation'.-Tr.] : Sarvatragam, all-pervading, pervasive like space; and acintyam, incomprehensible-because of Its being unmanifest. For, whatever comes within the range of the organs can be thought of by the mind also. Being opposed to that, the Immutable is inconceivable. It is kutastham, changeless. Kuta means something apparently good, but evil inside. The word kuta (deceptive) is well known in the world in such phrases as, 'kuta-rupam, deceptive in appearance,' 'kuta-saksyam, false evidence', etc.

Thus, kuta is that which, as ignorance etc., is the seed of many births, full of evil within, referred to by such words as maya, the undifferentiated, etc., and well known from such texts as, 'One should know Maya to be Nature, but the Lord of Maya to be the supreme God' (Sv. 4.10), 'The divine Maya of Mine is difficult to cross over' (7.14), etc. That which exists on that kuta as its controller (or witness) is the kuta-stha. Or, kutastha may mean that which exists like a heap [That is, motionless.]. Hence it is acalam, immovable. Since It is immovable, therefore It is dhruvam, constant, i.e. eternal. (Ⅳ)

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

- Sri Sankaracharya's commentary (english) :

Samniyamya, by fully controlling, withdrawing; indriya-gramam, all the organs; and sarvatra, always at all times; sama-buddhayah, being even-minded-the even-minded are those whose minds remain equipoised in getting anything desirable or undesirable; te, they, those who are of this kind; ratah, engaged; sarva-bhuta- hite, in the welfare of all beings prapnuvanti, attain; mam, Me; eva, alone. As regards them it needs no saying that they attain Me, for it has been said, '...but the man of Knowledge is the very Self. (This is) My opinion' (7.18). It is certainly not proper to speak of being or not being the best among the yogis with regard to those who have attained identity with the Lord. But, (Ⅳ)

- For them who have their minds attached to the Unmanifested the struggle is greater; for, the Goal which is the Unmanifest is attained with difficulty by the embodied ones. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tesam, for them; avyakta-asakta-cetasam, who have their minds attached to the Unmanifest; klesah,the struggle; is adhika-tarah, greater. Although the trouble is certainly great for those who are engaged in works etc. for Me, still owing to the need of giving up self-identification with the body, it is greater in the case of those who accept the Immutable as the Self and who kept in view the supreme Reality. Hi, for; avyakta gatih, the Goal which is the Unmanifest-(the goal) which stands in the form of the Immutable; that is avapyate, attained; duhkham, with difficulty; dehavadbhih, by the embodied ones, by those who identify themselves with the body. Hence the struggle is greater. We shall speak later of the conduct of those who meditate on the Unmanifest. (Ⅳ)

- 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-. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tu, as for; ye, those who; sannyasya, having dedicated; sarvani, all; karmani, actions; mayi, to Me who am God; and matparah, having accepted Me as the supreme; upasate, meditate; dhyayantah, by thinking; mam, of Me; ananyena, with single- minded; yogena, concentration; eva, only-. That (yoga) is single-minded which has no other object than the Cosmic Deity, the Self. By thinking exclusively with that single-minded [The Ast. and the A.A. read 'kena, what?' in place of 'kevalena, exclusively'.-Tr.] (yoga)-. What comes to them? (Ⅳ)

- O son of Prtha, for them who have their minds absorbed in Me, I become, without delay, the Deliverer from the sea of the world which is fraught with death. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O son of Prtha, tesam, for them who are solely devoted to meditating on Me; avesita-cetasam mayi, who have their minds absorbed in, fixed on, merged in, Me who am the Cosmic Person; aham, I, God; bhavami, become; na cirat, without delay;- what then? soon indeed-the samuddharta, Deliverer-. Wherefrom? In answer the Lord says, mrtyu-samsara-sagarat, from the sea of the world which is fraught with death. Samsara (world) fraught with mrtyu (death) is mrtyu-samsara. That itself is like a sea, being difficult to cross. I become their deliverer from that sea of transmigration which is fraught with death. Since this is so, therefore, (Ⅳ)

- Fix the mind on Me alone; in Me alone rest the intellect. There is no doubt that hereafter you will dwell in Me alone. [For the sake of metre, eva and atah (in the second line of the verse) are not joined together (to form evatah).] (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Adhatsva, fix manah, the mind-possessed of the power of thinking and doubting; mayi, on Me, on God as the Cosmic Person; eva, alone. Mayi, in Me; eva, alone; nivesaya, rest; the buddhim, intellect, which engages in determining (things). Listen to what will happen to you thereby: Na samsayah, there is no doubt-no doubt should be entertained with regard to this; that atah urdhvam, hereafter, after the fall of the body; nivasisyasi, you will dwell; mayi, in Me, live in identity with Me; eva, alone. (Ⅳ)

- If, however, you are unable to establish the mind steadily on Me, then, O Dhananjaya, seek to attain Me through the Yoga of Practice. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Atha, if, however; na saknosi, you are unable; samadhatum, to establish, in this way as I have described; cittam, the mind; sthiram, steadily, unwaveringly; mayi, on Me; tatah, then; O Dhananjaya, iccha, seek, pray; aptum, to attain; mam, Me, as the Cosmic person; abhyasa-yogena, through the Yoga of Practice. Practice consists in repeatedly fixing the mind on a single object by withdrawing it from everything else. The yoga following from this, and consisting in concentration of the mind, is abhyasa-yoga. (Ⅳ)

- If you are unable even to practice, be intent on works for Me. By undertaking works for Me as well, you will attain perfection. [Identity with Brahman.] (Ⅲ)

- Sri Sankaracharya's commentary (english) :

If asamarthah asi, you are unable; api, even; abhyase, to practice; then, bhava, be; mat-karma- paramah, intent on works for Me-works (karma) meant for Me (mat) are mat-karma-i.e., you be such that works meant for Me become most important to you. In the absence of Practice, api, even; kurvan, by undertaking; karmani, works alone; madartham, for Me; avapsyasi, you will attain; siddhim, perfection-by gradually acquiring purification of mind, concentration and Knowledge. (Ⅳ)

- If you are unable to do even this, in that case, having resorted to the Yoga for Me, thereafter renounce the results of all works by becoming controlled in mind. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Atha, if, again; asaktah asi, you are unable; kartum, to do; etat api, even this-what was stated as being 'intent on doing works for Me'; in that case, mad-yogam-asritah, having resorted to the Yoga for Me-the performance of those works that are being done by dedicating them to Me is madyogah; by resorting to that Yoga for Me; tatah, thereafter; sarva-karma-phala-tyagam kuru, renounce, give up, the results of all works; by becoming yata-atmavan, controlled in mind. [In the earlier verse it was enjoined that all works, be they Vedic or secular, are to be considered as belonging to God and should be done for Him-not for oneself-, as a soldier would do for his king. In the present verse it is stated that the attitude should be, 'May this work of mine please God.' This very attitude involves dedicating of results to God. See S. According to M.S., mat-karma in the earlier verse means bhagavata-dharma, i.e. hearing, singing, etc. about God. In the present verse, sarva-karma means all works in general.-Tr.] Now the Lord praises the renunciation of the results of all works: (Ⅳ)

- Knowledge is surely superior to practice; meditation surpasses knowledge. The renunciation of the results of works (excels) meditation. From renunciation, Peace follows immediately. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Jnanam, knowledge; [Firm conviction about the Self arrived at through Vedic texts and reasoning.] is hi, surely; sreyah, superior; -to what?-abhyasat, to practice [Practice-repeated effort to ascertain the true meaning of Vedic texts, in order to acquire knowledge.] which is not preceded by discrimination. Dhyanam, meditation, undertaken along with knowledge; visisyate, surpasses even jnanat, that knowledge. Karma- phala-tyagah, renunciation of the results of works; excels even dhyanat, meditation associated with knowledge. ('Excels' has to be supplied.) Tyagat, from this renunciation of the results of actions, in the way described before; [By dedicating all actions to God with the idea, 'May God be pleased.'] santih, Peace, the cessation of transmigratory existence together with its cause; follows anantaram, immediately; not that it awaits another occasion.

Should the unenlightened person engaged in works be unable to practice the disciplines enjoined earlier, then, for him has been enjoined renunciation of the results of all works as a means to Liberation. But this has not been done at the very beginning. And for this reason renunciation of the results of all works has been praised in, 'Knowledge is surely superior to practice,' etc. by teaching about the successive excellence. For it has been taught as being fit to be adopted by one in case he is unable to practice the disciplines already presented [Presented from verse 3 onwards.]

Objection: From what similarly does the eulogy follow?

Reply: In the verse, 'When all desires clinging to one's heart fall off' (Ka, 2.3.14), it has been stated that Immortality results from the rejection of all desires. That is well known. And 'all desires' means the 'result of all rites and duties enjoined in the Vedas and Smrtis'. From the renunciation of these, Peace surely comes immediately to the enlightened man who is steadfast in Knowledge. There is a similarity between renunciation of all desires and renunciation of the results of actions by an unenlightened person.

Hence, on account of that similarity this eulogy of renunciation of the results of all actions is meant for rousing interest. As for instance, by saying that the sea was drunk up by the Brahmana Agastya, the Brahmanas of the present day are also praised owing to the similarity of Brahminhood. In this way it was been said that Karma-yoga becomes a means for Liberation, since it involves renunciation of the rewards of works. Here, again, the Yoga consisting in the concentration of mind on God as the Cosmic Person, as also the performance of actions etc. for God, have been spoken of by assuming a difference between God and Self. In, 'If you are unable to do even this' (11) since it has been hinted that it (Karma-yoga) is an effect of ignorance, therefore the Lord is pointing out that Karma-yoga is not suitable for the meditator on the Immutable, who is aware of identity (of the Self with God)

. The Lord is similarly pointing out the impossibility of a karma-yogin's meditation on the Immutable. In (the verse), 'they...attain Me alone' (4), having declared that those who meditate on the Immutable are independent so far as the attainment of Liberation is concerned, the Lord has shown in, '...I become the Deliverer' (7), that others have no independence; they are dependent on God. For, if they (the former) be considered to have become identified with God, they would be the same as the Immutable on account of (their) having realized non-difference. Consequently, speaking of them as objects of the act of deliverance will become inappropriate!

And, since the Lord in surely the greatest well-wisher of Arjuna, He imparts instructions only about Karma-yoga, which involves perception of duality and is not associated with full Illumination. Also, no one who has realized his Self as God through valid means of knowledge would like subordination to another, since it involves a contradiction.

Therefore, with the idea, 'I shall speak of the group of virtues (as stated in), "He who is not hateful towards any creature," etc. which are the direct means to Immortality, to those monks who meditate on the Immutable, who are steadfast in full enlightenment and have given up all desires,' the Lord proceeds: (Ⅳ)

- He who is not hateful towards any creature, who is friendly and compassionate, who has no idea of 'mine' and the idea of egoism, who is the same under sorrow and happiness, who is forgiving; (Ⅲ)

- Sri Sankaracharya's commentary (english) :

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; (Ⅳ)

- He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect to Me-he who is such a devotee of Mine is dear to Me. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

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. (Ⅳ)

- He, too, owing to whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, impatience, fear and anxiety, is dear to Me. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Sah ca, he too; yasmat, owing to whom owing to which monk; lokah, the world; na udvijate, is not disturbed, not afflicted, not agitated; so also, yah na udvijate, he who is not disturbed; lokat, by the world; muktah, who is free; harsa-amarsa-bhaya-udvegaih, from joy, impatience, fear and anxiety;-harsa is elation of the mind on acquiring a thing dear to oneself, and is manifested as horripillation, shedding of tears, etc.; amarsa is non-forbearance; bhaya is fright; udvega is distress; he who is free from them-, is priyah, dear; me, to Me. (Ⅳ)

- He who has no desires, who is pure, who is dextrous, who is impartial, who is free from fear, who has renounced every undertaking-he who is (such) a devotee of Mine is dear to Me. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Anapeksah, he who has no desires with regard to covetable things like body, organs, objects, (their inter-) relationship, etc.; sucih, who is pure, endowed with external and internal purity; daksah, who is dextrous, who is able to promptly understand in the right way the duties that present themselves; udasinah, who is impartial, the monk who does not side with anybody-friends and others; gatavyathah, who is free from fear; sarva- arambha-parityagi, who has renounced every undertaking-works under-taken are arambhah; sarva-arambhah means works undertaken out of desire for results to be enjoyed here or hereafter; he who is apt to give them up (pari-tyaga) is sarva- arambha-parityahi; he who is such a madbhaktah, devotee of Mine; he is priyah, dear; me, to Me. Further, (Ⅳ)

- He who does not rejoice, does not fret, does not lament, does not hanker; who gives up good and bad, who is filled with devotion-he is dear to Me. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yah, he who; na hrsyati, does not rejoice on getting a coveted object; na dvesti, does not fret on getting an undesirable object; na socati, does not lament on the loss of a dear one; and na kanksati, does not hanker after an object not acquired; subha-asubha-parityogi, who gives up good and bad, who is apt to give up good and bad actions; bhaktiman, who is full of devotion-he is dear to Me. (Ⅳ)

- He who is the same towards friend and foe, and so also in honor and dishonor; who is the same under cold, heat, happiness and sorrow, who is free from attachment to everything. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Samah, who is the same; satrau ca mitre, towards friend and foe; ca tatha, and so also; mana- apamanayoh, in honor and dishonor, in adoration and humiliation; who is the same sita- usna-sukha-duhkhesu, under cold, heat, happiness and sorrow; and sanga-vivar-jitah, free from attachment to everything; Moreover, (Ⅳ)

- The person to whom denunciation and praise are the same, who is silent, content with anything, homeless, steady-minded, and full of devotion is dear to Me. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Narah, the person; tulya-ninda-stutih, to whom denunciation and praise are the same; mauni, who is silent, restrained in speech; santustah, content; yena-kenacit, with anything-for the mere maintenance of the body, as has been said in, 'The gods know him to be a Brahmana who is clad by anyone whosoever' (Mbh. Sa. 245.12); further, aniketah, he who is homeless, who has no fixed place of residence-'without a home' [ The whole verse is 'He, however is certainly the knower of Liberation who has attachment neither for a hut, nor for water, nor cloth, nor the three places of pilgrimage, nor a home, nor a seat, nor food.'], as said in another Smrti; sthira-matih, steady-minded, whose thought is steady with regard to the Reality which is the supreme Goal; and bhaktiman, who is full of devotion-(he) is dear to Me. [There is a repeated mention of Bhakti in this Chapter because it is means to the Knowledge which leads to the supreme Goal.] The group of qualities of the monks who meditate on the Immutable, who have renounced all desires, who are steadfast in the knowledge of the supreme Goal-which (qualities) are under discussion beginning from 'He who is not hateful towards any creature' (13), is being concluded: (Ⅳ)

- 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. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tu, but; ye bhaktah, those devotees of Mine, the monks who have resorted to the highest devotion consisting in the knowledge of the supreme Reality; mat-paramah, who accept Me as the supreme Goal, to whom I, as mentioned above, who am identical with the Immutable, am the highest (parama), unsurpassable Goal; and sraddadhanah, with faith; paryupasate, seek for, practice; idam, this; dharmyamrtam, ambrosia that is indistinguishable from the virtues-that which is indistinguishable from dharma (virtue) is dharmya, and this is called amrta (ambrosia) since it leads to Immortality-; yatha-uktam, as stated above in, 'He who is not hateful towards any creature,' etc.; te, they; are ativa, very; priyah, dear; me, to Me.

After having explained what was hinted in, 'For I am very much dear to the man of Knowledge...'(7.17), that has been concluded here in, 'Those devotees are very dear to Me.' Since by seeking for this ambrosia which is indistinguishable from the virtues as stated above one becomes very dear to Me, who am the Lord Vishnu, the supreme God, therefore this nectar which is indistinguishable from the virtues has to be diligently sought for by one who is a seeker of Liberation, who wants to attain the coveted Abode of Visnu.

This is the purport of the sentence. [thus, after the consummation of meditation on the qualified Brahman, one who aspires after the unqualified Brahman, who has the qualifications mentioned in, 'He who is not hateful towards any creature,' etc., who is pre-eminently fit for this purpose, and who practices sravana etc. has the possibility of realizing the Truth from which his Liberation logically follows.

Hence, the conclusion is that the meaning of the word tat (in the sentence tattvamasi) has to be sought for, since his has the power to arouse the comprehension of the meaning of that sentence, which is the means to Liberation.] (Ⅳ)