||om tat sat||

Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu
śrīkr̥ṣṇaparabrahmaṇēnamaḥ
śrīmadbhagavadgīta
bhaktiyōgaḥ
dvādaśōdhyāyaḥ 

Shrimad Bhagavadgita
Bhakti Yoga
The Path of Devotion
Chapter 12

Shankaracharya described the last Sloka of chapter 11, Viswaroopadarsana Yoga, as the, "essential import of the entire science of Gita, aimed at liberation and summarized for practice." For Arjuna, seeing Krishna's Universal Form prompted new questions. From chapter two through ten, Krishna praised the unmanifested Brahman. He had also discussed, in certain contexts, worship of God with the use of Yogic powers. Yet in chapter 11, Krishna emphasized the manifested form of Brahman. He revealed His cosmic form and declared, "He who performs My works will attain Me" (11.55). So in chapter 12, Arjuna wonders about the difference between worshipping the manifested and unmanifested Brahman. Echoing his query in chapter 3, "tadēkaṁ vada niścitya" (tell me one), Arjuna begins chapter 12 by asking Krishna which of the two makes for a better Yogi, worship of the manifested form of Brahman or the unmanifested Brahman.

ślōkamu 1

arjuna uvāca
ēvaṁ satayuktā yē bhaktāstvāṁ paryupāsatē |
yē cāpyakṣaramavyaktaṁ tēṣāṁ kē yōgavittamāḥ ||1||

sa|| ēvaṁ satatayuktāḥ yē bhaktāḥ tvāṁ paryupāsatē  yē ca api avyaktaṁ akṣaraṁ paryupāsatē  tēṣāṁ kē yōgavittamāḥ ||1||

Sloka meanings:

ēvaṁ satatayuktāḥ - being thus ever dedicated
yē bhaktāḥ tvāṁ paryupāsatē - those devotees who constantly meditate on You
yē avyaktaṁ akṣaraṁ paryupāsatē ca - those who meditate on the imperishable unmanifested form
tēṣāṁ kē yōgavittamāḥ - among them who are the best knowers of Yoga?

Sloka summary:

Arjuna said:
"Among those devotees ever dedicated, those devotees who constantly meditate on You, and those who meditate on the imperishable unmanifested form, who are the best knowers of Yoga?" ||1||

This sloka is a continuation of Sloka 11.55, chapter 11, in which Krishna said: "O Pandava, the one who performs actions for Me, thinks of Me as the Supreme Goal, and is devoted to Me, devoid of all attachments, free from enmity towards all beings, he will attain Me." Here Arjuna asks: Who is a better Yogi? The one who meditates on You in Your cosmic form or the one who meditates on You in Your the unmanifested form?

There can be a doubt about the word "mat" in Sloka 11.55 ("matkarmakr̥nmatparamō"). By "mat," is Krishna referring to the all-pervading entity that is formless (the unmanifested One), or the entity that has the form of the one who is actually speaking and revealed Himself in chapter 11 (the manifested One)? References exist for both meanings in chapters two through ten; chapter 11, of course, has specific references to the form itself. In the context of a Jnyani pursuing Jnyana Yoga, "mat" refers to the formless entity; in all other contexts, "mat" relates to Krishna in His manifested form.

We will see Krishna's reply in the following Slokas.

ślōkamu 2

śrībhagavānuvāca:
mayyāvēśya manō yēmāṁ  nityayuktā upāsatē |
śraddhayāparayōpētāḥ  tē mē yuktatamā matāḥ ||2||

sa|| mayi manaḥ āvēśya nityayuktāḥ parayā śraddhayā upētāḥ  yē māṁ upāsatē tē yuktatamāḥ (iti) mē matāḥ ||2||

Sloka meanings:

yē mayi manaḥ āvēśya - those who fix their minds on Me
nityayuktāḥ - remaining steadfast
parayā śraddhayā upētāḥ - imbued with supreme faith
māṁ upāsatē - worship Me
tē yuktatamāḥ (iti) - such people are the perfect Yogis
mē matāḥ - according to Me

Sloka summary:

"Those who fix their minds on Me, remaining steadfast in their worship of Me, imbued with supreme faith, such people are the perfect Yogis." ||2||

Again echoing Sloka 11.55, Krishna gives this statement as both an answer and as advice in response to Arjuna's question.

Bhagavan praises meditation on Brahman-with-form as the highest form of worship. We have seen Krishna endorse Jnyana Yoga as the highest form of practice ("Jnyani is no other than Himself"). Yet he counsels Arjuna to practice Karma Yoga, declaring, "yē mē mataṁ."

Shankaracharya in his Bhashya on this Sloka says the following: "mayi viśvarūpē paramēśvarē āvēśya manaḥ ... yē bhaktāḥ … māṁ sarvajñaṁ  ... upāsatē." Translation: "Bhaktas who fix their minds on Me, the Supreme Being with Universal Form, and worship Me (the Vasudeva) with dedication, are the highest Yogis. Krishna is saying that those who worship the manifested Brahmanpractice the highest form of Yoga.

But this does not discount Bhaktas who meditate on the unmanifested Brahman. We hear Krishna talk about the unmanifested Brahman in the next two Slokas, which should be read together.

ślōkamu 3, 4

yē tvakṣaramanirdēśya mavyaktaṁ paryupāsatē |
sarvatragamacintyaṁ ca kūṭasthamacalaṁ dhruvam ||3||
saṁniyamēndriyagrāmaṁ sarvatra samabuddhayaḥ |
tē prāpnuvanti māmēva sarvabhūtahitē ratāḥ ||4||

sa|| yē tu indriyagrāmam saṁniyamya sarvatra samabuddhayaḥ  sarvabhūtahitē ratāḥ  anirdēśyaṁ  avyaktaṁ  acintyaṁ kūṭasthaṁ acalaṁ dhruvaṁ sarvatragaṁ ca akṣaram (mām)   paryupāsatē tē mām ēva prāpnuvanti ||3, 4||

Sloka meanings:

anirdēśyaṁ - undefinable
avyaktaṁ - unmanifested
acintyaṁ - incomprehensible
kūṭasthaṁ - immutable
acalaṁ dhruvaṁ sarvatragaṁ - unmoving, constant, all pervading
yē tu - whosoever
indriyagrāmam saṁniyamya - by controlling the group of all organs
sarvatra samabuddhayaḥ - being even minded everywhere
sarvabhūtahitē ratāḥ - engaged in the welfare of all beings
akṣaram paryupāsatē - worshipping the imperishable
tē mām ēva prāpnuvanti - they attain Me alone

Sloka summary:

"Whosoever meditates on the undefinable, unmanifested, incomprehensible, immutable and imperishable by controlling their organs, being even-minded everywhere, and being engaged in the welfare of all beings, they attain Me alone." ||3, 4||

Here, Krishna says that people meditating on the unmanifested Brahman "tē mām ēva prāpnuvanti" ("attain Me alone"). In essence, Krishna has put these devotees on a separate path from other worshippers. These devotees attain Him without being saved. Remember that in Sloka 7.18 Krishna said, "jñānītvātmaiva - jñānītu ātma ēva" ("the Jnyani is My Self"). The people who follow nirguṇōpāsanā (meditate on the unmanifested one) become one with Him.

Shankaracharya in his Bhashyam asks, "nahi bhagavatsvarūpāṇāṁ yuktatamatvaṁ ayuktatamatvaṁ vā vācyam?" Translated, that means: "For those who attain Bhagavan or become one with Brahman, where is the question of their being superior or not?"

Similarly, Krishna settles Arjuna's question in Sloka 1 with his responses in Slokas 2 through 4: Both types of worshippers are equally good. Those who worship the manifested Brahman are the highest Yogis; meanwhile, worshippers of unmanifested Brahman ultimately attain Him directly by becoming one with Him. There is no question about which approach is better. Both paths lead to Brahman.

ślōkamu 5

klēśō'dhikataraḥ tēṣāṁ avyaktāsaktacētasām |
avyaktāhi gatirduḥkhaṁ dēhavadbhiravāpyatē ||5||

sa|| avyaktāsakta cētasāṁ tēṣāṁ klēśaḥ adhikataraḥ hi avyaktā gatiḥ dēhavadbhiḥ duḥkham avāpyatē || 5||

Sloka meanings:

avyaktāsakta cētasāṁ - for those whose minds have been attached to the unmanifested
tēṣāṁ klēśaḥ adhikataraḥ - their difficulty is greater
avyaktā gatiḥ - the goal that is unmanifested
dēhavadbhiḥ - for those who have identification with body
duḥkham avāpyatē - is obtained with difficulty

Sloka summary:

"For those whose minds have been attached to the unmanifested, their difficulty is greater. The goal, that is Unmanifested, is obtained with difficulty by those who have identification with the body." ||5||

In Slokas 3 and 4, Krishna explained that those who focus on the unmanifested Brahman ultimately attain Him alone (Jnyana Yoga). But their struggle to attain Him is greater than it is for Karma Yogis.

Without doubt, the difficulty of attaining Him through the path of doing His works (Karma Yoga) and focusing the mind on Him is great. But still greater is the difficulty for Jnyanis, who focus on the unmanifested, unimaginable, and unchanging One. Jnyana Yogis face greater difficulty because of the need to overcome dualities and identification with the body. While saying that the path of Jnyanis is more difficult, there is a hint that for noraml people path of KarmaYoga or Nishkama Karma is the way which indeed is teh suggestion fo krishna for Arjuna.

ślōkamu 6, 7

yētu sarvāṇi karmāṇi  mayi sanyasya matparāḥ |
ananyēnaiva yōgēna māṁ dhyāyanta upāsatē ||6||
tēṣāmahaṁ samuddhartā mr̥tyu saṁsāra sāgarāt |
bhavāmi na cirātpārtha mayyāvēśita cētasām ||7||

sa|| hē pārtha! yētu sarvāṇi karmāṇi mayi sannyasya matparāḥ ananyēna yōgēna  māṁ ēva dhyāyantaḥ upāsatē mayi āvēśita cētasām tēṣāṁ ahaṁ mr̥tyusaṁsāra sāgarāt na cirāt samuddhartā bhavāmi ||6,7||

Sloka meanings:

yē tu - whosoever
sarvāṇi karmāṇi mayi sannyasya - dedicating all actions to Me
matparāḥ - having Me as their goal
ananyēna yōgēna - with single-minded devotion
māṁ ēva dhyāyantaḥ upāsatē - thinking of and worshipping Me
mayi āvēśita cētasām - those whose minds are absorbed in Me
tēṣāṁ - for them
mr̥tyusaṁsāra sāgarāt - from the sea of worldly life filled with death
na cirāt samuddhartā - be the quick deliverer
ahaṁ bhavāmi - I will be

Sloka summary:

"O Partha, whosoever, having dedicated all their actions to Me, having Me as their goal, thinking of and worshipping Me with single-minded devotion, those whose minds are absorbed in Me--I will be their quick deliverer from the sea of worldly life filled with death." ||6, 7||

Here we may note that He indeed is the "deliverer" for Karma Yogis, who perform actions in His name and worship Him with single-minded devotion.

This is in contrast to Jnyana Yogis (Jnyanis), who worship Krishna in his imperishable unmanifested form. Jnyanis do not need to be saved from the cycle of birth and death. In 7.18, Krishna said, "The Jnyani is My very Self" ("jñānītvātmaiva - jñānītu ātma ēva"). So because Jnyanis are none other than Krishna Himself, there is no need for the Lord to deliver them from "that ocean of worldly life." Jnyanis have already left that life behind.

Shankaracharya in his Bhashyam elaborates on this difference between the two types of Bhaktas. He says: "tē prāpnuvanti māmēva iti akṣarōpāsakānāṁ kaivalyaprāptau svātaṁtryaṁ uktvā, itarēṣām pārataṁtryāt īśvarādhīnatāṁ darśitavān , tēṣāṁ aham samuddhartā  iti." This means that worshippers of the unmanifested are declared "free" to "attain kaivalya (liberation) on their own. For worshippers who followed the path of worshipping the manifested form, a dependency has been shown by saying "Bhagavan will save them from the sea of death" ("tēṣāṁ aham samuddhartā"). Essentially, both paths of worship free devotees from the cycle of birth and death. The Jnyani attains kaivalya himself, while the Karma Yogi attains Kaivalya through worship of manifested from of Bhagavan.

In Slokas 6 and 7, Krishna says, that he will be the deliverer from the sea of worldly miseries, for those whose minds are absorbed in Him. So the corollary is, " mayyēva mana ādhatsva" ("fix your mind on Me"). We hear that in Sloka 8.

ślōkamu 8

mayyēva mana ādhatsva mayibuddhiṁ nivēśaya |
nivaṣiṣyasi mayyēva ata ūrdhvaṁ na saṁśayaḥ ||8||

sa|| mayi ēva manaṁ ādhatsva mayi buddhim nivēśaya ataḥ ūrdhvam mayi ēva nivaśiṣyasi ||8||

Sloka meanings:

mayyēva mana ādhatsva - fix the mind on Me alone
mayibuddhiṁ nivēśaya - fix the intellect on Me alone
ata ūrdhvaṁ - thereafter
nivaṣiṣyasi mayyēva - you will dwell in Me alone
na saṁśayaḥ - no doubt in that

Sloka summary:

"Fix the mind on Me alone, fix the intellect on Me alone. Thereafter you will dwell in Me alone. No doubt in that." ||8||

Shankaracharya elaborates on the first sentence, " mayyēva mana ādhatsva," as " mayi viśvarūpē īśvarē saṁkalpavikalpātmakaṁ manaḥ samādhatsva sthāpaya." Translated, this means: "Fix your wavering mind on Me, the Ishwara with the Universal Form." What does one get in return? Such a devotee will dwell in Him without any doubt.

But if you are unable to fix your mind on Him, Krishna has a solution.

ślōkamu 9

atha cittaṁ samādhātuṁ na śaknōṣi mayi sthiram |
abhyāsayōgēna tatō māṁ icchāptuṁ dhanaṁjaya ||9||

sa|| dhanaṁjaya! atha cittam mayi sthiraṁ samādhātuṁ na śaknōṣi  tataḥ abhyāsayōgēna māṁ āptuṁ iccha ||9||

Sloka meanings:

atha - if however
na śaknōṣi - you are unable
cittaṁ mayi sthiraṁ samādhātuṁ - to keep your mind fixed on Me firmly
tataḥ abhyāsayōgēna - then with the Yoga of practice
māṁ āptuṁ iccha - strive to attain Me

Sloka summary:

"O Dhananjaya, if however you are unable to keep your mind fixed on Me firmly, then with the Yoga of practice, strive to attain Me." ||9||

Here, Krishna is offering to fix one's mind. One may practice. Practice makes one perfect. In this context, "perfect" means that the devotee attains single-pointed focus on Bhagavan. The chain continues: What should you do if you are unable to achieve the goal even with practice? Krishna has an answer for that also.

ślōkamu 10

abhyāsē'pyasamarthō'si  matkarmaparamō bhava |
madarthamapi karmāṇi kurvan siddhimavāpsyasi ||10||

sa|| abhyāsē api asamarthōsi matkarma paraḥ bhava | madartham karmāṇi kurvannapi siddhiṁ avāpsyasi ||10||

Sloka meanings:

abhyāsē'pyasamarthō'si - if you are incapable of practicing
matkarma paramō bhava - be absorbed in actions done to please Me
madarthamapi karmāṇi kurvan - performing actions for Me
siddhiṁ avāpsyasi - you will attain perfection

Sloka summary:

"If you are incapable of practicing, be absorbed in actions done to please Me.
Performing actions for Me, you will attain perfection." ||10||

How does one reach perfection by performing actions? Shankaracharya elaborates: " sattvaśuddhiyōgajñānaprāpti dvārēṇa siddhiṁ avāpsyasi." Through the gates of mental purification and attainment of Knowledge, perfection is achieved. Performing actions for God leads to mental purification and the attainment of Knowledge.

ślōkamu 11

athaitat apyasaktō'si kartuṁ madyōgamāśritaḥ |
sarvakarma phalatyāgaṁ tataḥ kuru yatātmavān ||11||

sa|| atha madyōgaṁ āśritaḥ ētat api kartuṁ aśaktaḥ asi  tataḥ yatātmavān sarvakarmaphalatyāgam kuru ||11||

Sloka meanings:

atha mat yōgaṁ āśritaḥ - having resorted to Yoga for Me
ētat api kartuṁ aśaktaḥ asi - if you are unable to do that also
tataḥ - then
yatātmavān - with self-control
sarvakarmaphalatyāgam kuru - renounce the fruits of all actions

Sloka summary:

"Having resorted to Yoga for Me, if you are unable to do that also, then, with self-control, renounce the fruits of all actions." ||11||

If one is unable to do actions to please God, like Manana, Sravana, Sadhana, then Krishna suggests one more process. We already know that one cannot spend a moment without action ("na hi kaścit kṣaṇamapi jātu tiṣthatyakarmakr̥t," 3.05). So whatever action one may do, renounce the results of that action in favor of God. So the renouncing of the fruits of action is the vehicle for attaining Him.

This, the renouncing of the fruits of action, has been the refrain of Karma Yoga. Nishkama Karma is the way.

Although we landed on Nishkama Karma after several steps--starting from one who is not able to fix one's mind, and then the one who is not able to do actions in the name of the Supreme Being, and so on, Nishkama Karma or renunciation has a niche of its own.

Krishna once again emphasizes renunciation by saying that renunciation is followed by peace.

ślōkamu 12

śrēyō hi jñānamabhyāsāt jñānāt dhyānaṁviśiṣyatē | 
dhyānāt karmaphalatyāgaḥ tyāgāt śāntiranantaram ||12||

sa|| abhyāsāt jñānam śrēyaḥ hi | jñānāt dhyānam viśiṣyatē | dhyānāt karmaphalatyāgaḥ  viśiṣyatē | tyāgāt anantaram śāntiḥ bhavati ||12||

Sloka meanings:

abhyāsāt jñānam śrēyaḥ hi - knowledge is better than practice
jñānāt dhyānam viśiṣyatē - meditation surpasses knowledge
dhyānāt karmaphalatyāgaḥ viśiṣyatē - better than meditation is renunciation of the fruits of actions
tyāgācchāntiranantaram - tyāgāt śāṁti  anaṁtaraṁ - after renunciation, peace follows

Sloka summary:

"Knowledge is better than practice. Meditation surpasses knowledge. Better than meditation is renunciation of the fruits of actions. After renunciation, peace follows." ||12||

Knowledge, which is the certainty of Self, is superior to the practice of actions for Knowledge. Meditation being superior to Knowledge is to be understood carefully. Shankaracharya in his commentary says, "jñānāt jñānapūrvakaṁ dhyānam viśiṣyatē." Translated, this means: "Meditation guided by Knowledge is superior to Knowledge itself. "Such meditation guided by knowledge, with its proximity to direct realization, is superior to knowledge obtained through practice. Peace follows the renunciation of the results of action performed by one (even an ignorant one).

If we trace the conversation, it started in Sloka 5, by elevating meditation on the saguna Brahman (manifested Brahman) over meditation on the unmanifested Brahman (nirguna Brahman) because the former is easier to perform or practice than the latter. The conversation ends here in Sloka 12 with the statement that renunciation of the fruits of action is higher than meditation.

With Arjuna as His student, Krishna is intent on showing the path of Karma Yoga as the right path and thus praises renunciation of the results of action.

Despite all the praise for the those meditating on the Saguna Brahman, and following the path of Karma yoga, it is clear that the meditators of Unmanifested Brahman are on different level from thē pronouncements so far. The meditators on the unqualified (unmanifested) Brahman alone are in the highest sense the best knowers of Yoga. Krishna has confirmed this in number of Slokas. ( refer Sloka 7.18 Krishna said - "jñānītvātmaiva - jñānītu ātma ēva" - "Jnyani is My Self".) They attain Him directly.

In the following verses Bhagavan leaves the path of Karma Yoga to focus on the path of the Jnyana Yoga. Krishna describes the characteristics of Jnyanis, who are directly immortalized because they have secured right perception, they have overcome duality, and they have renounced all desires. It is interesting to note that while these characteristics are listed here as the characteristics of a saintly person, it follows that these are also the tools for becoming one.

ślōkamu 13, 14

advēṣṭā sarvabhūtānāṁ maitraḥ karuṇa ēvaca |
nirmamō nirahaṁkāraḥ samaduḥkha sukhaḥ kṣamī ||13||
saṁtuṣṭaḥ satataṁ yōgī yatātmā dr̥ḍhaniścayaḥ |
mayyarpita manōbuddhiryōmadbhaktaḥ sa mē priyaḥ ||14||

sa|| sarvabhūtānāṁ advēṣṭhā maitraḥ karuṇaḥ ēva ca nirmamaḥ nirahaṁkāraḥ samaduḥkhasukhaḥ kṣamī satataṁ saṁtuṣṭaḥ yōgī yatātmā dr̥ḍhaniścayaḥ  mayi arpita manaḥ buddhiḥ madbhaktaḥ yaḥ saḥ mē priyaḥ ||13, 14||

Sloka meanings:

sarvabhūtānāṁ advēṣṭhā - one who is not hateful towards any creatures
maitraḥ karuṇaḥ ēva ca- one who is friendly and compassionate
nirmamaḥ nirahaṁkāraḥ - one who is rid of possessiveness and ego
samaduḥkhasukhaḥ - one to whom sorrow and happiness are equal
kṣamī - one who is forgiving
satataṁ saṁtuṣṭaḥ - one who is always satisfied
yōgī yatātmā - Yogi who has self-control
dr̥ḍhaniścayaḥ - one who has firm conviction
mayi arpita manaḥ buddhiḥ - whose mind and intellect are dedicated to Me
madbhaktaḥ - one who is a devotee of mine
yaḥ saḥ - whoever such a one
mē priyaḥ - is dear to Me

Sloka summary:

"One who is not hateful towards any creature, one who is friendly and compassionate, one who is rid of possessiveness and ego, one to whom sorrow and happiness are equal, one who is forgiving, one who is always satisfied, one who is a Yogi, who has self-control, who has firm conviction, whose mind and intellect are dedicated to Me, such a one is dear to Me." ||13, 14||

ślōkamu 15

yasmānnōdvijatē lōkō lōkānnōdvijatē ca yaḥ |
harṣāmarṣabhayōdvegairmuktō  yassa ca mē priyaḥ ||15||

sa|| yasmāt lōkaḥ na udvijatē lōkāt ca yaḥ na dvijatē yaḥ harṣa amarṣa bhaya udvēgaiḥ muktaḥ saḥ ca mē priyaḥ ||15||

Sloka meanings:

yasmāt lōkaḥ na udvijatē - because of whom the world is not afraid
lōkāt ca yaḥ na udvijatē - one who is not afraid of the world
yaḥ muktaḥ - one who is free from
harṣa amarṣa bhaya udvēgaiḥ - joy, jealousy, fear and anxiety
saḥ ca mē priyaḥ - such a one is dear to Me

Sloka summary:

"Because of whom the world is not afraid, one who is not afraid of the world, one who is free from joy, jealousy, fear and anxiety, such a one is dear to Me." ||15||

ślōkamu 16

anapēkṣa sucirdakṣa udāsīnō gatavyathaḥ |
sarvāraṁbha parityāgī yō madbhaktaḥ sa mē priyaḥ ||16||

sa|| anapēkṣaḥ śuciḥ dakṣaḥ udāsīnaḥ gatavyathaḥ sarvāraṁbhaparaityāgī madbhaktaḥ yaḥ saḥ mē priyaḥ ||16||

Sloka meanings:

madbhaktaḥ yaḥ - My devotee who is
anapēkṣaḥ - one without cravings
śuciḥ dakṣaḥ - pure (one possessed of internal and external purification), adept
udāsīnaḥ - impartial
gatavyathaḥ - one free from worries
sarvāraṁbhaparaityāgī - one who renounced all undertakings
yaḥ saḥ mē priyaḥ - such a one is dear to Me

Sloka summary:

"My devotee who is without cravings, who is possessed of internal and external purification, who is adept, who is impartial, who is free from worries, who renounced all undertakings, such a one is dear to Me." ||16||

dakṣaḥ means adept, capable of instantly comprehending and acting as required. udāsīnaḥ means impartial, not taking sides with anybody, friend or foe. These are qualities of one who has overcome dualities, and the meanings are to be seen in that light.

ślōkamu 17

yō na hr̥ṣyati na dvēṣṭi na śōcati na kāṁkṣati |
śubhāśubha parityāgī bhaktimān yassa mē priyaḥ ||17||

sa|| yaḥ na hr̥ṣyati na dvēṣṭi na śōcati nakāṁkṣati  yaḥ śubhāśubhaparityāgī saḥ bhaktimān mē priyaḥ ||17||

Sloka meanings:
yaḥ na hr̥ṣyati - one who is not overjoyed
na dvēṣṭi - one who does not hate
na śōcati nakāṁkṣati - one who does not grieve, does not desire
yaḥ śubhāśubhaparityāgī - one who has given up good and bad
saḥ bhaktimān mē priyaḥ - such a one is dear to Me

Sloka summary:

"One who is not overjoyed, one who does not hate, one who does not grieve, one who does not desire, one who has given up good and bad, such a one is dear to Me." ||17||

The person dear to God is one who is not overjoyed at getting something desirable. He does not hate or fret on account of coming across something undesirable. He does not lament the loss of a desirable object. He does not hanker after getting desirable things. He is one who is apt to renounce actions good or bad, those that lead to happiness or sorrow.

ślōkamu 18

samaśśatrau ca mitrē ca tathā mānāvamānayōḥ |
śītōṣṇasukhaduḥkhēṣu  samassaṁgavivarjitaḥ ||18||

sa|| śatrauca mitrēca tathā mānāvamānayōḥ samaḥ  śītōṣṇasukhaduḥkhēṣu samaḥ  saṁgavivarjitaḥ (saḥ ca mē priyaḥ) ||18||

Sloka meanings:

samaḥ - equal
śatrauca mitrēca - towards friends and enemies
tathā mānāvamānayōḥ - similarly equal towards honor and dishonor
śītōṣṇasukhaduḥkhēṣu samaḥ - same under heat and cold, happiness and sorrow
saṁgavivarjitaḥ - free from attachment
(saḥ ca mē priyaḥ) - (such a one is dear to Me)

Sloka summary:

"He who is the same towards friends and enemies, similarly equal towards honor and dishonor, the same under heat and cold, happiness and sorrow, free from attachment (such a one is dear to Me)." ||18||

The person dear to God is one who is free from all attachments, beyond honor and dishonor, beyond the vicissitudes, the happiness and sorrows of life.

ślōkamu 19

tulyānindastutirmaunī saṁtuṣṭō yēna kēna cit |
anikētaḥ sthiramatiḥ bhaktimān mē priyō naraḥ ||19||

sa|| śatrauca mitrēca tathā mānāvamānayōḥ samaḥ  śītōṣṇasukhaduḥkhēṣu samaḥ  saṁgavivarjitaḥ  tulyaniṁdāstutiḥ maunī yēnakēnacit saṁtuṣṭaḥ  anikētaḥ  sthiramatiḥ bhaktimān naraḥ mē priyaḥ ||19||

Sloka meanings:

bhaktimān naraḥ - a devotee
tulyaniṁdāstutiḥ - equal towards words of contempt or praise
maunī - silent
yēnakēnacit saṁtuṣṭaḥ - content with anything
anikētaḥ - not having a fixed dwelling
sthiramatiḥ - with a mind which is steady
mē priyaḥ - is dear to Me

Sloka summary:

"He who is equal towards words of contempt or praise, who is silent, who is content with anything, who does not have a fixed dwelling, who is with a mind which is steady, such a devotee is dear to Me." ||19||

Slokas 13 to 19 describe virtues, characteristic of monks, who are given to meditation on the imperishable Brahman. In chapter 2, Krishna also described these virtues as characteristic of Sthitapragnya (see 2.55-72). This group of virtues, when cultivated by a seeker of liberation, become the means to that liberation. We hear this in Sloka 20.

ślōkamu 20

yētu dharmyāmr̥tamidaṁ yathōktaṁ paryupāsatē |
śraddhadhānā matparamā bhaktāstē'tīva mē priyāḥ || 20||

sa|| yētu śraddhadhānāḥ matparamāḥ idaṁ dharmyāmr̥tam  yathōktaṁ paryupāsatē tē bhaktāḥ mē atīva priyāḥ ||20||

Sloka meanings:

yētu śraddhadhānāḥ - those who filled with faith
matparamāḥ - accept Me as the Supreme goal
idaṁ dharmyāmr̥tam - these virtues which are like nectar
yathōktaṁ paryupāsatē - practice as stated before
tē bhaktāḥ - such devotees
mē atīva priyāḥ - are very dear to Me

Sloka summary:

"Devotees who accept Me as the Supreme Goal, filled with faith, practice as stated these virtues which are like nectar, they are very dear to Me." ||20||

The virtues described from Sloka 13 to 19 are without doubt virtues which are like nectar ("dharmyāmr̥tam") because they lead to immortality, which is granted by the mythical nectar too.

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē
śrīkr̥ṣṇārjuna saṁvādē bhakti yōgōnāma
dvādaśō'dhyāyaḥ
ōṁ tat sat 

||om tat sat||