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Chapter 12
ye tu sarvan karmini mayi sannyasya matparsh
ananyenaiva yogena mam dhyayanta upasate
But those, who worship Me, surrendering all action to Me, regarding Me as the supreme goal, meditating on Me, with single-minded devotion. 6
Comment:-
[In the fifty-fifth verse of the eleventh chapter, out of the five marks of a devotee, having single-minded devotion, there are three expressions (Matkarmakrt, Matparamah and Madbhaktah), in the positive and two (Sangavatjitah and Nirvairah) in the negative aspect. Here also, the same expressions have been used, in a different manner, in this verse
- The expression 'Sarvan karmani mayi sannyasya; stands for 'Matkarmakrt'.
- The term 'Matparah', stands for the term 'Matparamah', (looks on Me as Supreme God).
- The expression 'Ananyenaiva yogena', denotes 'Madbhaktah', (devoted to Me).
- Those devotees, who remain absorbed in Him with single-minded devotion, become 'Sangavarjitah' (free from attachment).
- When, they become free from attachment, they become 'Nirvairah' (without enmity), and also free from other evils such as envy, jealousy etc. In order to attach importance to this feeling of 'freedom from enmity' the Lord while describing the marks of devotees who have attained perfection, in the thirteenth verse, first of all mentions 'Advesta (freedom from ill-will or hatred). Therefore, a striver should not bear the least ill-will to anyone].
'Ye to sarvan karmani mayi sannyasya' - The term 'Tu' (but), has been used, in order to emphasize the fact that worship of the Lord with attribute, is easier than that of the attributeless Absolute.
Though the term 'Karmani (actions), is in plural, and so it stands for all actions, yet the adjective 'Sarvan has been used - so that all actions—mundane (for the maintenance of the body and of earning livelihood), as well as spiritual (adoration and meditation etc.,) and other prescribed actions performed through body, speech and mind may be included (Gita 9/27).
Here, by the expression 'Mayi sannyasya', the Lord does not mean to say, that actions should be physically renounced, because none can ever remain, for even a moment without performing action (GIta 3/5; 18/11). Also, abandonment of action, sanctioned by scriptures, or out of delusion, is declared to be 'tamasi' (of the nature of ignorance) (GIta 18/7), and if it is abandoned, because it is painful i.e., from fear of physical suffering, this abandonment is 'rajasika (passionate) (Gita 18/8). In this way, affinity for actions cannot be renounced. In order to be liberated, from the bondage of actions, it is necessary to renounce the sense of mine, attachment and the desire for their fruit, because these three bind him
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