अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ।।
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ।। १२.१३-१४ ।।

adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca |
nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī ||
santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ |
mayy-arpita-mano-buddhir-yo mad-bhaktaḥ sa me priyaḥ || 12.13-14 ||

In answer to Arjuna’s enquiry, Krishna described the characteristics of the stable-minded person (2.54-72). He also explained elaborately the spiritual vision, interactional attitude and behavioural sublimity of the Knower. Here now Krishna discusses devotion, and to complete the exposition, he vividly explains how and when does one become a devotee, and what kind of devotee will be pleasing to the Supreme. All those who walk on the path of devotion cannot escape the standards and refinement Krishna sets forth. With every statement Krishna adds that such a devotee alone is pleasing to the Supreme.

Any ardent student will strive to please his teacher. A good follower will no doubt be keen to please his leader. An efficient minister’s wont will be to please his King. Likewise, a devotee must also aim to please his Lord. Krishna uses this point of sentimental as well as ideological persuasion to drive home to the seekers how their devotional pursuit should not fail to incorporate a set of standards, restraints, moderation and refinement.

This particular section, called the bhakta-lakshanas (the characteristics of a devotee), comes as a beautiful finale in this bhakti-yoga chapter. These eight concluding verses describe who is the right, best and pleasing devotee. By that, Krishna also presents the whole devotional science, practice, goal and its realization in a very precise note. These verses, like the section on sthitaprajna, are to be used for daily recitation and reflection. One verse or another will always come handy, with its unique relevance and message, every time.

Devotion must give rise to inner expansion

Krishna makes a significant and touching beginning:

Free of hatred to all beings, friendly and kind to all, free of possessiveness and egoism, equal in unhappiness and happiness, forbearing, ever contented, inwardly integrated with senses and mind well-disciplined, having firm conviction, with mind and intelligence fully resting on the Supreme – such a devotee is dear to the Supreme.

Krishna has already spoken in detail about raga and dvesha, kama and krodha, as spelling doom for the seeker. Did he not say that these are the stark enemies and that the seeker should not come under their sway (3.34)? Hatred or resentment towards anyone can agitate and ruin the mind to any extent. He insists that a devotee must scrupulously eliminate all notes of hatred, intolerance and resentment towards not alone human beings, but all creatures in the world.

To be devoted to the Supreme means to eliminate from the mind all forms of dislike or intolerance towards anyone or anything. In doing so alone does devotion become interactional and wholesome. The devotee should find out by introspection the constricting and anti-spiritual notes in his mind and intelligence. In the name of devotion itself, he should eliminate them. This process of elimination of unspiritual notes is the active part of devotional sadhana. It should be given utmost importance. Compared to worship with any material, this inner examination including purging of wrong traits, is far superior. It pleases the Lord more than anything else.

Devotional efforts do not stop when mind becomes free of resentment and hatred. Simultaneously, a definite note of friendliness should be fostered towards all. That alone will bring about real growth and expansion to the devotee. Everybody naturally grows love and concern for his family members, but not so for the others – a clear sense of division and partiality. This should be transcended and all-fold fraternity should be cultivated as much as possible. Devotional life means imbibing such wholehearted benevolence, says Krishna.

To foster love and concern is not sufficient, says Krishna. The loving devotee must also want to do something to help others. This emphasis is in line with what Krishna said while describing the akshara-upasana (12.3-4), where he uses the profound phrase ‘sarva-bhutahite-ratah’. The devotional seeker’s thoughts, words and deeds will have a definite move towards the welfare of others in general. That is the desired expansion of the devotional heart. Such expansion is characteristic of a true devotee.

Krishna next refers to the devotee’s inner framework, which must imbibe the basic and ultimate spiritual qualities. Nirmamatva means transcending the sense of mineness or possessiveness. Nirahankaratva means being free of ego. Undue pride or ostentation comes under ahankara. Absence of doership, enjoyership and sufferership with regard to actions done as well as their consequences, is an inevitable devotional refinement. About this Krishna has already spoken in the sthita-prajna section (2.71).

Krishna has described earlier how earth, water, fire, air, space, mind, intelligence and ego constitute the eight-fold Nature of the Supreme (7.4 & 5). In these constituents ego also finds a place. Thus the ego is to enable and facilitate our life on earth. To the extent it coordinates the sensory, mental and intellectual activities, it is desirable and indispensable. But it should not give rise to any undue attachment, ownership or causality. The ego, when properly reflected upon, denotes the ‘I’, which should lead the seeker to the thought of the Self in its universal magnitude. If, instead of instilling freedom and expansion, the ego brings bondage and constriction, that is bad. Krishna provides the necessary safeguard to avoid such misfortune.

Sama-duhkha-sukhah is the next quality Krishna emphasizes. This is an oft-repeated phrase of Krishna in Bhagavad Gita. He started speaking about samatva (equalness) right from the beginning (2.15), and it has been repeated all through (2.38, 56, 57; 4.22; 5.19, 20, 23, 26; 6.9). No devotee can distance himself from this essential quality. Sukha-duhkhas are the twin mental creations of the world at any time in anyone. To be equal to them would be to win over the world, sublimating all its effects.

Krishna defined life as matra-sparsah (2.14) – interaction between the senses and the world objects. Without the senses contacting their objects in the world, no experience or knowledge can transpire. And whenever such sense-object interaction takes place, it inevitably evokes sukha-duhkhas. While these interactions are external, sukha-duhkhas they generate are internal. These being inevitable, where is the question of avoiding either sukha or duhkha in life? So, he said, “tan titikshasva – forbear them”.

So, to forbear sukha-duhkha, which interactions in the world are bound to bring about repeatedly, is a basic quality of the seeker. But it is something to be gained by understanding the nature of life, world and the interactions between the two. In fact, all spiritual qualities have their genesis in right understanding. Krishna also added that one who is not tormented by sukha-duhkhas, by dint of the equal vision he cultivates towards them, becomes fit for winning immortality, liberation (2.15).

A devotee should be patient, kshami, is what Krishna states next. It implies tolerance, an enlightened reconciliation with whatever comes and proceeding forward with resolve and dedication. It is an inner spiritual enrichment, resulting from the right understanding of how life courses through the worldly vicissitudes. The vision has to be broad enough to incorporate all possibilities and eventualities in life and in the world.

Cheerfulness is another characteristic of true devotion. If the devotee is aspiring for the Supreme alone, it should make him look for nothing else as a gain or goal. Such a dedicated mind is naturally free of all desires and expectations, with the result that it will remain cheerful always. This kind of abiding inner contentment is a sure corollary of devotion.