समः शत्रौ च मित्रे च तथा मानापमानयोः ।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ।। १२.१८ ।।
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ।। १२.१९ ।।

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ |
śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ ||
tulya-nindā-stutir-maunī santuṣṭo yena kenacit |
aniketaḥ sthira-matir-bhaktimān-me priyo naraḥ || 12.18-19 ||

To think of the Supreme is to transcend all limitations, divisions, contradictions, opposites and be devoted to homogeneous, all-engulfing perception. Unless such wholesomeness and transcendence are displayed by the devotional mind, it disproves itself. By the strength, meaning and purpose of his devotional pursuit, the devotee must get to this singular transcendence, whereby his mind becomes free, homogeneous and sublime. This is true spiritual sadhana. One who does this is dear to the Supreme.

Looking at the enemy and friend with equalness, reacting to respect and disrespect with evenness, receiving with equanimity sukha and duhkha like cold and heat, remaining free of wrong identification, even-minded to blame and praise, given to spiritual silence and indifference, contented with whatever comes or goes, having no special attachment to any place, and with the mind unwavering – such a one is dear to the Supreme.

Krishna now shifts to the inter-personal front, which is the most complex part in human life and interactions. Individuals have their own preferences and prejudices. And these inevitably lead to liking some and disliking others. If for any reason, some one dislikes the devotee, what should the devotee think? Krishna is very clear that devotion should imply assimilation of everything and all. That includes accepting without resentment dislike and enmity from others. The earnest devotee should enrich and empower his mind to be at ease with friends or foes.

Not to be allured by sukha and not to be repelled by duhkha is another distinction the devotee should gain every time. This will be possible only when the sanga – the wrong identification – is eschewed by him. Sanga-vivarjitatva is a sure note of devotional maturity.

In blame and adoration too, the devotee must search his own heart to find out whether there is any feeling of resentment or elation. A fullness of understanding will not allow him to be swung by anything.

Krishna lays down another devotional dictum that with whatever comes or goes, the devoted heart must be happy. The power of devotion is such that it makes one always cheerful. If any development or outcome takes place, then the right course will be to accept it unreservedly. Any conflict will only breed affliction. Is this not the same principle as contained in “yadrccha-labha-santushtah”, being happy with whatever chance brings (4.22)?

Contentment results solely from the mind. Mind can be discontented even with many things around. It can be contented with nothing around. Train the mind to be contented with whatever is available. Human life hosts untold potential for joy and freedom.

Aniketah is a word Krishna has used in this verse. It evokes a great deal of doubt, imagination and even debate in the minds of seekers. To which extent can this concept take a zealous seeker? Is the message practical? Or is it that it has a hidden meaning, inaccessible to ordinary minds? Aniketatva however, carries great significance, especially when Krishna includes it in the concluding part of his definition of a dear devotee.

‘Aniketah’ literally means one who has no place of dwelling. To be so will only please the Supreme, says Krishna. Devotional attunement will and should aim at such loftiness for the mind and intelligence. What can this mean?

Earlier also, Krishna has stated many such truths. Sannyasa is not, he emphasized, renunciation of any physical or external activity. The yukta, integrated yogi, will not have any thought that he does anything, though his senses, like those of others, go on with their respective activities (5.8, 9).

The devotee has to realize that he is not the body, but the Soul. When the subtle, spiritual awareness becomes stronger and deeper, the gross material physical affinity becomes weaker.

Every one is, no doubt, born in some dwelling, be it a cottage or a palace. Like food and clothing, dwelling place is indispensable for a human. Where is then any question of a devotee being bereft of any dwelling place for him at all? To live means to live somewhere, in a residence.

Remember, the whole spiritual pursuit is – “sva-samvedyam, na tu para-pratyaksham – to be felt and experienced by oneself only, not evident to another.” This uniqueness about spiritual wisdom and truths must be clearly kept in mind. In other words, whatever value, discipline or refinement is laid down has its bearing upon the mind, intelligence and heart. Aniketatva is also something like this.

As desire, possessiveness, ego and association with external entities leave the spiritual mind, the identity with any specific dwelling place will also drop. This does not mean that a devotee should live on the streets or in a forest. As the soul dwells in the body, the body also has to be under a roof.

The evaluation and enrichment are to make the mind free and poised in any situation. As Krishna stated in the sthita-prajna description “yah sarvatra-anabhisnehah” (2.57) – one who does not have undue attachment to blood, matrimonial, and other relationships or possessions – here also he is trying to lift the mind from its conventional constrictions.

Aniketatva only reflects what Krishna imparted in sthitaprajna-prakarana (section on stable-mindedness). He, who lives and moves in the world leaving all gross and subtle desires, rid of all possessiveness and egoism, alone has peace and blessedness (2.71). Just as the devotee should not have any possessiveness about his body, he should also not have about the dwelling place for his body.

Concluding the verse, Krishna brings in sthira-matitva. Devotional resignation and exclusiveness will have to make the mind and intelligence resolute and stable. Like drdha-niscayatva mentioned earlier (12.14), sthira-matitva also emphasizes spiritual firmness and resolve. This means that the seeker is free of all doubts, desires, ego and possessiveness. The least insufficiency in any of these will make the mind waver. That should not be. Does not this confirm what Krishna said about the sthita-prajna in the 2nd chapter (2.55)?