Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu
|| om tat sat||
ಶ್ರೀಕೃಷ್ಣಪರಬ್ರಹ್ಮಣೇನಮಃ
ಶ್ರೀಮದ್ಭಗವದ್ಗೀತ
ಭಕ್ತಿಯೋಗಃ
ದ್ವಾದಶೋಧ್ಯಾಯಃ 

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, "ತದೇಕಂ ವದ ನಿಶ್ಚಿತ್ಯ" (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.

ಶ್ಲೋಕಮು 1

ಅರ್ಜುನ ಉವಾಚ
ಏವಂ ಸತಯುಕ್ತಾ ಯೇ ಭಕ್ತಾಸ್ತ್ವಾಂ ಪರ್ಯುಪಾಸತೇ |
ಯೇ ಚಾಪ್ಯಕ್ಷರಮವ್ಯಕ್ತಂ ತೇಷಾಂ ಕೇ ಯೋಗವಿತ್ತಮಾಃ ||1||

ಸ|| ಏವಂ ಸತತಯುಕ್ತಾಃ ಯೇ ಭಕ್ತಾಃ ತ್ವಾಂ ಪರ್ಯುಪಾಸತೇ  ಯೇ ಚ ಅಪಿ ಅವ್ಯಕ್ತಂ ಅಕ್ಷರಂ ಪರ್ಯುಪಾಸತೇ  ತೇಷಾಂ ಕೇ ಯೋಗವಿತ್ತಮಾಃ ||1||

Sloka meanings:

ಏವಂ ಸತತಯುಕ್ತಾಃ - being thus ever dedicated
ಯೇ ಭಕ್ತಾಃ ತ್ವಾಂ ಪರ್ಯುಪಾಸತೇ - those devotees who constantly meditate on You
ಯೇ ಅವ್ಯಕ್ತಂ ಅಕ್ಷರಂ ಪರ್ಯುಪಾಸತೇ ಚ - those who meditate on the imperishable unmanifested form
ತೇಷಾಂ ಕೇ ಯೋಗವಿತ್ತಮಾಃ - 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 "ಮತ್" in Sloka 11.55 ("matkarmakr̥nmatparamō"). By "ಮತ್," 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, "ಮತ್" refers to the formless entity; in all other contexts, "ಮತ್" relates to Krishna in His manifested form.

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

ಶ್ಲೋಕಮು 2

ಶ್ರೀಭಗವಾನುವಾಚ:
ಮಯ್ಯಾವೇಶ್ಯ ಮನೋ ಯೇಮಾಂ  ನಿತ್ಯಯುಕ್ತಾ ಉಪಾಸತೇ |
ಶ್ರದ್ಧಯಾಪರಯೋಪೇತಾಃ  ತೇ ಮೇ ಯುಕ್ತತಮಾ ಮತಾಃ ||2||

ಸ|| ಮಯಿ ಮನಃ ಆವೇಶ್ಯ ನಿತ್ಯಯುಕ್ತಾಃ ಪರಯಾ ಶ್ರದ್ಧಯಾ ಉಪೇತಾಃ  ಯೇ ಮಾಂ ಉಪಾಸತೇ ತೇ ಯುಕ್ತತಮಾಃ (ಇತಿ) ಮೇ ಮತಾಃ ||2||

Sloka meanings:

ಯೇ ಮಯಿ ಮನಃ ಆವೇಶ್ಯ - those who fix their minds on Me
ನಿತ್ಯಯುಕ್ತಾಃ - remaining steadfast
ಪರಯಾ ಶ್ರದ್ಧಯಾ ಉಪೇತಾಃ - imbued with supreme faith
ಮಾಂ ಉಪಾಸತೇ - worship Me
ತೇ ಯುಕ್ತತಮಾಃ (ಇತಿ) - such people are the perfect Yogis
ಮೇ ಮತಾಃ - 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, "ಯೇ ಮೇ ಮತಂ."

Shankaracharya in his Bhashya on this Sloka says the following: "ಮಯಿ ವಿಶ್ವರೂಪೇ ಪರಮೇಶ್ವರೇ ಆವೇಶ್ಯ ಮನಃ ... ಯೇ ಭಕ್ತಾಃ … ಮಾಂ ಸರ್ವಜ್ಞಂ  ... ಉಪಾಸತೇ." 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.

ಶ್ಲೋಕಮು 3, 4

ಯೇ ತ್ವಕ್ಷರಮನಿರ್ದೇಶ್ಯ ಮವ್ಯಕ್ತಂ ಪರ್ಯುಪಾಸತೇ |
ಸರ್ವತ್ರಗಮಚಿನ್ತ್ಯಂ ಚ ಕೂಟಸ್ಥಮಚಲಂ ಧ್ರುವಮ್ ||3||
ಸಂನಿಯಮೇನ್ದ್ರಿಯಗ್ರಾಮಂ ಸರ್ವತ್ರ ಸಮಬುದ್ಧಯಃ |
ತೇ ಪ್ರಾಪ್ನುವನ್ತಿ ಮಾಮೇವ ಸರ್ವಭೂತಹಿತೇ ರತಾಃ ||4||

ಸ|| ಯೇ ತು ಇನ್ದ್ರಿಯಗ್ರಾಮಮ್ ಸಂನಿಯಮ್ಯ ಸರ್ವತ್ರ ಸಮಬುದ್ಧಯಃ  ಸರ್ವಭೂತಹಿತೇ ರತಾಃ  ಅನಿರ್ದೇಶ್ಯಂ  ಅವ್ಯಕ್ತಂ  ಅಚಿನ್ತ್ಯಂ ಕೂಟಸ್ಥಂ ಅಚಲಂ ಧ್ರುವಂ ಸರ್ವತ್ರಗಂ ಚ ಅಕ್ಷರಮ್ (ಮಾಮ್)   ಪರ್ಯುಪಾಸತೇ ತೇ ಮಾಮ್ ಏವ ಪ್ರಾಪ್ನುವನ್ತಿ ||3, 4||

Sloka meanings:

ಅನಿರ್ದೇಶ್ಯಂ - undefinable
ಅವ್ಯಕ್ತಂ - unmanifested
ಅಚಿನ್ತ್ಯಂ - incomprehensible
ಕೂಟಸ್ಥಂ - immutable
ಅಚಲಂ ಧ್ರುವಂ ಸರ್ವತ್ರಗಂ - unmoving, constant, all pervading
ಯೇ ತು - whosoever
ಇನ್ದ್ರಿಯಗ್ರಾಮಮ್ ಸಂನಿಯಮ್ಯ - by controlling the group of all organs
ಸರ್ವತ್ರ ಸಮಬುದ್ಧಯಃ - being even minded everywhere
ಸರ್ವಭೂತಹಿತೇ ರತಾಃ - engaged in the welfare of all beings
ಅಕ್ಷರಮ್ ಪರ್ಯುಪಾಸತೇ - worshipping the imperishable
ತೇ ಮಾಮ್ ಏವ ಪ್ರಾಪ್ನುವನ್ತಿ - 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 "ತೇ ಮಾಮ್ ಏವ ಪ್ರಾಪ್ನುವನ್ತಿ" ("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, "ಜ್ಞಾನೀತ್ವಾತ್ಮೈವ - ಜ್ಞಾನೀತು ಆತ್ಮ ಏವ" ("the Jnyani is My Self"). The people who follow ನಿರ್ಗುಣೋಪಾಸನಾ (meditate on the unmanifested one) become one with Him.

Shankaracharya in his Bhashyam asks, "ನಹಿ ಭಗವತ್ಸ್ವರೂಪಾಣಾಂ ಯುಕ್ತತಮತ್ವಂ ಅಯುಕ್ತತಮತ್ವಂ ವಾ ವಾಚ್ಯಮ್?" 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.

ಶ್ಲೋಕಮು 5

ಕ್ಲೇಶೋಽಧಿಕತರಃ ತೇಷಾಂ ಅವ್ಯಕ್ತಾಸಕ್ತಚೇತಸಾಮ್ |
ಅವ್ಯಕ್ತಾಹಿ ಗತಿರ್ದುಃಖಂ ದೇಹವದ್ಭಿರವಾಪ್ಯತೇ ||5||

ಸ|| ಅವ್ಯಕ್ತಾಸಕ್ತ ಚೇತಸಾಂ ತೇಷಾಂ ಕ್ಲೇಶಃ ಅಧಿಕತರಃ ಹಿ ಅವ್ಯಕ್ತಾ ಗತಿಃ ದೇಹವದ್ಭಿಃ ದುಃಖಮ್ ಅವಾಪ್ಯತೇ || 5||

Sloka meanings:

ಅವ್ಯಕ್ತಾಸಕ್ತ ಚೇತಸಾಂ - for those whose minds have been attached to the unmanifested
ತೇಷಾಂ ಕ್ಲೇಶಃ ಅಧಿಕತರಃ - their difficulty is greater
ಅವ್ಯಕ್ತಾ ಗತಿಃ - the goal that is unmanifested
ದೇಹವದ್ಭಿಃ - for those who have identification with body
ದುಃಖಮ್ ಅವಾಪ್ಯತೇ - 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.

ಶ್ಲೋಕಮು 6, 7

ಯೇತು ಸರ್ವಾಣಿ ಕರ್ಮಾಣಿ  ಮಯಿ ಸನ್ಯಸ್ಯ ಮತ್ಪರಾಃ |
ಅನನ್ಯೇನೈವ ಯೋಗೇನ ಮಾಂ ಧ್ಯಾಯನ್ತ ಉಪಾಸತೇ ||6||
ತೇಷಾಮಹಂ ಸಮುದ್ಧರ್ತಾ ಮೃತ್ಯು ಸಂಸಾರ ಸಾಗರಾತ್ |
ಭವಾಮಿ ನ ಚಿರಾತ್ಪಾರ್ಥ ಮಯ್ಯಾವೇಶಿತ ಚೇತಸಾಮ್ ||7||

ಸ|| ಹೇ ಪಾರ್ಥ! ಯೇತು ಸರ್ವಾಣಿ ಕರ್ಮಾಣಿ ಮಯಿ ಸನ್ನ್ಯಸ್ಯ ಮತ್ಪರಾಃ ಅನನ್ಯೇನ ಯೋಗೇನ  ಮಾಂ ಏವ ಧ್ಯಾಯನ್ತಃ ಉಪಾಸತೇ ಮಯಿ ಆವೇಶಿತ ಚೇತಸಾಮ್ ತೇಷಾಂ ಅಹಂ ಮೃತ್ಯುಸಂಸಾರ ಸಾಗರಾತ್ ನ ಚಿರಾತ್ ಸಮುದ್ಧರ್ತಾ ಭವಾಮಿ ||6,7||

Sloka meanings:

ಯೇ ತು - whosoever
ಸರ್ವಾಣಿ ಕರ್ಮಾಣಿ ಮಯಿ ಸನ್ನ್ಯಸ್ಯ - dedicating all actions to Me
ಮತ್ಪರಾಃ - having Me as their goal
ಅನನ್ಯೇನ ಯೋಗೇನ - with single-minded devotion
ಮಾಂ ಏವ ಧ್ಯಾಯನ್ತಃ ಉಪಾಸತೇ - thinking of and worshipping Me
ಮಯಿ ಆವೇಶಿತ ಚೇತಸಾಮ್ - those whose minds are absorbed in Me
ತೇಷಾಂ - for them
ಮೃತ್ಯುಸಂಸಾರ ಸಾಗರಾತ್ - from the sea of worldly life filled with death
ನ ಚಿರಾತ್ ಸಮುದ್ಧರ್ತಾ - be the quick deliverer
ಅಹಂ ಭವಾಮಿ - 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" ("ಜ್ಞಾನೀತ್ವಾತ್ಮೈವ - ಜ್ಞಾನೀತು ಆತ್ಮ ಏವ"). 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: "ತೇ ಪ್ರಾಪ್ನುವನ್ತಿ ಮಾಮೇವ ಇತಿ ಅಕ್ಷರೋಪಾಸಕಾನಾಂ ಕೈವಲ್ಯಪ್ರಾಪ್ತೌ ಸ್ವಾತಂತ್ರ್ಯಂ ಉಕ್ತ್ವಾ, ಇತರೇಷಾಮ್ ಪಾರತಂತ್ರ್ಯಾತ್ ಈಶ್ವರಾಧೀನತಾಂ ದರ್ಶಿತವಾನ್ , ತೇಷಾಂ ಅಹಮ್ ಸಮುದ್ಧರ್ತಾ  ಇತಿ." This means that worshippers of the unmanifested are declared "free" to "attain ಕೈವಲ್ಯ (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" ("ತೇಷಾಂ ಅಹಮ್ ಸಮುದ್ಧರ್ತಾ"). 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, " ಮಯ್ಯೇವ ಮನ ಆಧತ್ಸ್ವ" ("fix your mind on Me"). We hear that in Sloka 8.

ಶ್ಲೋಕಮು 8

ಮಯ್ಯೇವ ಮನ ಆಧತ್ಸ್ವ ಮಯಿಬುದ್ಧಿಂ ನಿವೇಶಯ |
ನಿವಷಿಷ್ಯಸಿ ಮಯ್ಯೇವ ಅತ ಊರ್ಧ್ವಂ ನ ಸಂಶಯಃ ||8||

ಸ|| ಮಯಿ ಏವ ಮನಂ ಆಧತ್ಸ್ವ ಮಯಿ ಬುದ್ಧಿಮ್ ನಿವೇಶಯ ಅತಃ ಊರ್ಧ್ವಮ್ ಮಯಿ ಏವ ನಿವಶಿಷ್ಯಸಿ ||8||

Sloka meanings:

ಮಯ್ಯೇವ ಮನ ಆಧತ್ಸ್ವ - fix the mind on Me alone
ಮಯಿಬುದ್ಧಿಂ ನಿವೇಶಯ - fix the intellect on Me alone
ಅತ ಊರ್ಧ್ವಂ - thereafter
ನಿವಷಿಷ್ಯಸಿ ಮಯ್ಯೇವ - you will dwell in Me alone
ನ ಸಂಶಯಃ - 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, " ಮಯ್ಯೇವ ಮನ ಆಧತ್ಸ್ವ," as " ಮಯಿ ವಿಶ್ವರೂಪೇ ಈಶ್ವರೇ ಸಂಕಲ್ಪವಿಕಲ್ಪಾತ್ಮಕಂ ಮನಃ ಸಮಾಧತ್ಸ್ವ ಸ್ಥಾಪಯ." 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.

ಶ್ಲೋಕಮು 9

ಅಥ ಚಿತ್ತಂ ಸಮಾಧಾತುಂ ನ ಶಕ್ನೋಷಿ ಮಯಿ ಸ್ಥಿರಮ್ |
ಅಭ್ಯಾಸಯೋಗೇನ ತತೋ ಮಾಂ ಇಚ್ಛಾಪ್ತುಂ ಧನಂಜಯ ||9||

ಸ|| ಧನಂಜಯ! ಅಥ ಚಿತ್ತಮ್ ಮಯಿ ಸ್ಥಿರಂ ಸಮಾಧಾತುಂ ನ ಶಕ್ನೋಷಿ  ತತಃ ಅಭ್ಯಾಸಯೋಗೇನ ಮಾಂ ಆಪ್ತುಂ ಇಚ್ಛ ||9||

Sloka meanings:

ಅಥ - if however
ನ ಶಕ್ನೋಷಿ - you are unable
ಚಿತ್ತಂ ಮಯಿ ಸ್ಥಿರಂ ಸಮಾಧಾತುಂ - to keep your mind fixed on Me firmly
ತತಃ ಅಭ್ಯಾಸಯೋಗೇನ - then with the Yoga of practice
ಮಾಂ ಆಪ್ತುಂ ಇಚ್ಛ - 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.

ಶ್ಲೋಕಮು 10

ಅಭ್ಯಾಸೇಽಪ್ಯಸಮರ್ಥೋಽಸಿ  ಮತ್ಕರ್ಮಪರಮೋ ಭವ |
ಮದರ್ಥಮಪಿ ಕರ್ಮಾಣಿ ಕುರ್ವನ್ ಸಿದ್ಧಿಮವಾಪ್ಸ್ಯಸಿ ||10||

ಸ|| ಅಭ್ಯಾಸೇ ಅಪಿ ಅಸಮರ್ಥೋಸಿ ಮತ್ಕರ್ಮ ಪರಃ ಭವ | ಮದರ್ಥಮ್ ಕರ್ಮಾಣಿ ಕುರ್ವನ್ನಪಿ ಸಿದ್ಧಿಂ ಅವಾಪ್ಸ್ಯಸಿ ||10||

Sloka meanings:

ಅಭ್ಯಾಸೇಽಪ್ಯಸಮರ್ಥೋಽಸಿ - if you are incapable of practicing
ಮತ್ಕರ್ಮ ಪರಮೋ ಭವ - be absorbed in actions done to please Me
ಮದರ್ಥಮಪಿ ಕರ್ಮಾಣಿ ಕುರ್ವನ್ - performing actions for Me
ಸಿದ್ಧಿಂ ಅವಾಪ್ಸ್ಯಸಿ - 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: " ಸತ್ತ್ವಶುದ್ಧಿಯೋಗಜ್ಞಾನಪ್ರಾಪ್ತಿ ದ್ವಾರೇಣ ಸಿದ್ಧಿಂ ಅವಾಪ್ಸ್ಯಸಿ." 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.

ಶ್ಲೋಕಮು 11

ಅಥೈತತ್ ಅಪ್ಯಸಕ್ತೋಽಸಿ ಕರ್ತುಂ ಮದ್ಯೋಗಮಾಶ್ರಿತಃ |
ಸರ್ವಕರ್ಮ ಫಲತ್ಯಾಗಂ ತತಃ ಕುರು ಯತಾತ್ಮವಾನ್ ||11||

ಸ|| ಅಥ ಮದ್ಯೋಗಂ ಆಶ್ರಿತಃ ಏತತ್ ಅಪಿ ಕರ್ತುಂ ಅಶಕ್ತಃ ಅಸಿ  ತತಃ ಯತಾತ್ಮವಾನ್ ಸರ್ವಕರ್ಮಫಲತ್ಯಾಗಮ್ ಕುರು ||11||

Sloka meanings:

ಅಥ ಮತ್ ಯೋಗಂ ಆಶ್ರಿತಃ - having resorted to Yoga for Me
ಏತತ್ ಅಪಿ ಕರ್ತುಂ ಅಶಕ್ತಃ ಅಸಿ - if you are unable to do that also
ತತಃ - then
ಯತಾತ್ಮವಾನ್ - with self-control
ಸರ್ವಕರ್ಮಫಲತ್ಯಾಗಮ್ ಕುರು - 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 ("ನ ಹಿ ಕಶ್ಚಿತ್ ಕ್ಷಣಮಪಿ ಜಾತು ತಿಷ್ಥತ್ಯಕರ್ಮಕೃತ್," 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.

ಶ್ಲೋಕಮು 12

ಶ್ರೇಯೋ ಹಿ ಜ್ಞಾನಮಭ್ಯಾಸಾತ್ ಜ್ಞಾನಾತ್ ಧ್ಯಾನಂವಿಶಿಷ್ಯತೇ | 
ಧ್ಯಾನಾತ್ ಕರ್ಮಫಲತ್ಯಾಗಃ ತ್ಯಾಗಾತ್ ಶಾನ್ತಿರನನ್ತರಮ್ ||12||

ಸ|| ಅಭ್ಯಾಸಾತ್ ಜ್ಞಾನಮ್ ಶ್ರೇಯಃ ಹಿ | ಜ್ಞಾನಾತ್ ಧ್ಯಾನಮ್ ವಿಶಿಷ್ಯತೇ | ಧ್ಯಾನಾತ್ ಕರ್ಮಫಲತ್ಯಾಗಃ  ವಿಶಿಷ್ಯತೇ | ತ್ಯಾಗಾತ್ ಅನನ್ತರಮ್ ಶಾನ್ತಿಃ ಭವತಿ ||12||

Sloka meanings:

ಅಭ್ಯಾಸಾತ್ ಜ್ಞಾನಮ್ ಶ್ರೇಯಃ ಹಿ - knowledge is better than practice
ಜ್ಞಾನಾತ್ ಧ್ಯಾನಮ್ ವಿಶಿಷ್ಯತೇ - meditation surpasses knowledge
ಧ್ಯಾನಾತ್ ಕರ್ಮಫಲತ್ಯಾಗಃ ವಿಶಿಷ್ಯತೇ - better than meditation is renunciation of the fruits of actions
ತ್ಯಾಗಾಚ್ಛಾನ್ತಿರನನ್ತರಮ್ - ತ್ಯಾಗಾತ್ ಶಾಂತಿ  ಅನಂತರಂ - 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, "ಜ್ಞಾನಾತ್ ಜ್ಞಾನಪೂರ್ವಕಂ ಧ್ಯಾನಮ್ ವಿಶಿಷ್ಯತೇ." 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 - "ಜ್ಞಾನೀತ್ವಾತ್ಮೈವ - ಜ್ಞಾನೀತು ಆತ್ಮ ಏವ" - "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.

ಶ್ಲೋಕಮು 13, 14

ಅದ್ವೇಷ್ಟಾ ಸರ್ವಭೂತಾನಾಂ ಮೈತ್ರಃ ಕರುಣ ಏವಚ |
ನಿರ್ಮಮೋ ನಿರಹಂಕಾರಃ ಸಮದುಃಖ ಸುಖಃ ಕ್ಷಮೀ ||13||
ಸಂತುಷ್ಟಃ ಸತತಂ ಯೋಗೀ ಯತಾತ್ಮಾ ದೃಢನಿಶ್ಚಯಃ |
ಮಯ್ಯರ್ಪಿತ ಮನೋಬುದ್ಧಿರ್ಯೋಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ ||14||

ಸ|| ಸರ್ವಭೂತಾನಾಂ ಅದ್ವೇಷ್ಠಾ ಮೈತ್ರಃ ಕರುಣಃ ಏವ ಚ ನಿರ್ಮಮಃ ನಿರಹಂಕಾರಃ ಸಮದುಃಖಸುಖಃ ಕ್ಷಮೀ ಸತತಂ ಸಂತುಷ್ಟಃ ಯೋಗೀ ಯತಾತ್ಮಾ ದೃಢನಿಶ್ಚಯಃ  ಮಯಿ ಅರ್ಪಿತ ಮನಃ ಬುದ್ಧಿಃ ಮದ್ಭಕ್ತಃ ಯಃ ಸಃ ಮೇ ಪ್ರಿಯಃ ||13, 14||

Sloka meanings:

ಸರ್ವಭೂತಾನಾಂ ಅದ್ವೇಷ್ಠಾ - one who is not hateful towards any creatures
ಮೈತ್ರಃ ಕರುಣಃ ಏವ ಚ- one who is friendly and compassionate
ನಿರ್ಮಮಃ ನಿರಹಂಕಾರಃ - one who is rid of possessiveness and ego
ಸಮದುಃಖಸುಖಃ - one to whom sorrow and happiness are equal
ಕ್ಷಮೀ - one who is forgiving
ಸತತಂ ಸಂತುಷ್ಟಃ - one who is always satisfied
ಯೋಗೀ ಯತಾತ್ಮಾ - Yogi who has self-control
ದೃಢನಿಶ್ಚಯಃ - one who has firm conviction
ಮಯಿ ಅರ್ಪಿತ ಮನಃ ಬುದ್ಧಿಃ - whose mind and intellect are dedicated to Me
ಮದ್ಭಕ್ತಃ - one who is a devotee of mine
ಯಃ ಸಃ - whoever such a one
ಮೇ ಪ್ರಿಯಃ - 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||

ಶ್ಲೋಕಮು 15

ಯಸ್ಮಾನ್ನೋದ್ವಿಜತೇ ಲೋಕೋ ಲೋಕಾನ್ನೋದ್ವಿಜತೇ ಚ ಯಃ |
ಹರ್ಷಾಮರ್ಷಭಯೋದ್ವೆಗೈರ್ಮುಕ್ತೋ  ಯಸ್ಸ ಚ ಮೇ ಪ್ರಿಯಃ ||15||

ಸ|| ಯಸ್ಮಾತ್ ಲೋಕಃ ನ ಉದ್ವಿಜತೇ ಲೋಕಾತ್ ಚ ಯಃ ನ ದ್ವಿಜತೇ ಯಃ ಹರ್ಷ ಅಮರ್ಷ ಭಯ ಉದ್ವೇಗೈಃ ಮುಕ್ತಃ ಸಃ ಚ ಮೇ ಪ್ರಿಯಃ ||15||

Sloka meanings:

ಯಸ್ಮಾತ್ ಲೋಕಃ ನ ಉದ್ವಿಜತೇ - because of whom the world is not afraid
ಲೋಕಾತ್ ಚ ಯಃ ನ ಉದ್ವಿಜತೇ - one who is not afraid of the world
ಯಃ ಮುಕ್ತಃ - one who is free from
ಹರ್ಷ ಅಮರ್ಷ ಭಯ ಉದ್ವೇಗೈಃ - joy, jealousy, fear and anxiety
ಸಃ ಚ ಮೇ ಪ್ರಿಯಃ - 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||

ಶ್ಲೋಕಮು 16

ಅನಪೇಕ್ಷ ಸುಚಿರ್ದಕ್ಷ ಉದಾಸೀನೋ ಗತವ್ಯಥಃ |
ಸರ್ವಾರಂಭ ಪರಿತ್ಯಾಗೀ ಯೋ ಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ ||16||

ಸ|| ಅನಪೇಕ್ಷಃ ಶುಚಿಃ ದಕ್ಷಃ ಉದಾಸೀನಃ ಗತವ್ಯಥಃ ಸರ್ವಾರಂಭಪರೈತ್ಯಾಗೀ ಮದ್ಭಕ್ತಃ ಯಃ ಸಃ ಮೇ ಪ್ರಿಯಃ ||16||

Sloka meanings:

ಮದ್ಭಕ್ತಃ ಯಃ - My devotee who is
ಅನಪೇಕ್ಷಃ - one without cravings
ಶುಚಿಃ ದಕ್ಷಃ - pure (one possessed of internal and external purification), adept
ಉದಾಸೀನಃ - impartial
ಗತವ್ಯಥಃ - one free from worries
ಸರ್ವಾರಂಭಪರೈತ್ಯಾಗೀ - one who renounced all undertakings
ಯಃ ಸಃ ಮೇ ಪ್ರಿಯಃ - 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||

ದಕ್ಷಃ means adept, capable of instantly comprehending and acting as required. ಉದಾಸೀನಃ 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.

ಶ್ಲೋಕಮು 17

ಯೋ ನ ಹೃಷ್ಯತಿ ನ ದ್ವೇಷ್ಟಿ ನ ಶೋಚತಿ ನ ಕಾಂಕ್ಷತಿ |
ಶುಭಾಶುಭ ಪರಿತ್ಯಾಗೀ ಭಕ್ತಿಮಾನ್ ಯಸ್ಸ ಮೇ ಪ್ರಿಯಃ ||17||

ಸ|| ಯಃ ನ ಹೃಷ್ಯತಿ ನ ದ್ವೇಷ್ಟಿ ನ ಶೋಚತಿ ನಕಾಂಕ್ಷತಿ  ಯಃ ಶುಭಾಶುಭಪರಿತ್ಯಾಗೀ ಸಃ ಭಕ್ತಿಮಾನ್ ಮೇ ಪ್ರಿಯಃ ||17||

Sloka meanings:
ಯಃ ನ ಹೃಷ್ಯತಿ - one who is not overjoyed
ನ ದ್ವೇಷ್ಟಿ - one who does not hate
ನ ಶೋಚತಿ ನಕಾಂಕ್ಷತಿ - one who does not grieve, does not desire
ಯಃ ಶುಭಾಶುಭಪರಿತ್ಯಾಗೀ - one who has given up good and bad
ಸಃ ಭಕ್ತಿಮಾನ್ ಮೇ ಪ್ರಿಯಃ - 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.

ಶ್ಲೋಕಮು 18

ಸಮಶ್ಶತ್ರೌ ಚ ಮಿತ್ರೇ ಚ ತಥಾ ಮಾನಾವಮಾನಯೋಃ |
ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು  ಸಮಸ್ಸಂಗವಿವರ್ಜಿತಃ ||18||

ಸ|| ಶತ್ರೌಚ ಮಿತ್ರೇಚ ತಥಾ ಮಾನಾವಮಾನಯೋಃ ಸಮಃ  ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು ಸಮಃ  ಸಂಗವಿವರ್ಜಿತಃ (ಸಃ ಚ ಮೇ ಪ್ರಿಯಃ) ||18||

Sloka meanings:

ಸಮಃ - equal
ಶತ್ರೌಚ ಮಿತ್ರೇಚ - towards friends and enemies
ತಥಾ ಮಾನಾವಮಾನಯೋಃ - similarly equal towards honor and dishonor
ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು ಸಮಃ - same under heat and cold, happiness and sorrow
ಸಂಗವಿವರ್ಜಿತಃ - free from attachment
(ಸಃ ಚ ಮೇ ಪ್ರಿಯಃ) - (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.

ಶ್ಲೋಕಮು 19

ತುಲ್ಯಾನಿನ್ದಸ್ತುತಿರ್ಮೌನೀ ಸಂತುಷ್ಟೋ ಯೇನ ಕೇನ ಚಿತ್ |
ಅನಿಕೇತಃ ಸ್ಥಿರಮತಿಃ ಭಕ್ತಿಮಾನ್ ಮೇ ಪ್ರಿಯೋ ನರಃ ||19||

ಸ|| ಶತ್ರೌಚ ಮಿತ್ರೇಚ ತಥಾ ಮಾನಾವಮಾನಯೋಃ ಸಮಃ  ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು ಸಮಃ  ಸಂಗವಿವರ್ಜಿತಃ  ತುಲ್ಯನಿಂದಾಸ್ತುತಿಃ ಮೌನೀ ಯೇನಕೇನಚಿತ್ ಸಂತುಷ್ಟಃ  ಅನಿಕೇತಃ  ಸ್ಥಿರಮತಿಃ ಭಕ್ತಿಮಾನ್ ನರಃ ಮೇ ಪ್ರಿಯಃ ||19||

Sloka meanings:

ಭಕ್ತಿಮಾನ್ ನರಃ - a devotee
ತುಲ್ಯನಿಂದಾಸ್ತುತಿಃ - equal towards words of contempt or praise
ಮೌನೀ - silent
ಯೇನಕೇನಚಿತ್ ಸಂತುಷ್ಟಃ - content with anything
ಅನಿಕೇತಃ - not having a fixed dwelling
ಸ್ಥಿರಮತಿಃ - with a mind which is steady
ಮೇ ಪ್ರಿಯಃ - 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.

ಶ್ಲೋಕಮು 20

ಯೇತು ಧರ್ಮ್ಯಾಮೃತಮಿದಂ ಯಥೋಕ್ತಂ ಪರ್ಯುಪಾಸತೇ |
ಶ್ರದ್ಧಧಾನಾ ಮತ್ಪರಮಾ ಭಕ್ತಾಸ್ತೇಽತೀವ ಮೇ ಪ್ರಿಯಾಃ || 20||

ಸ|| ಯೇತು ಶ್ರದ್ಧಧಾನಾಃ ಮತ್ಪರಮಾಃ ಇದಂ ಧರ್ಮ್ಯಾಮೃತಮ್  ಯಥೋಕ್ತಂ ಪರ್ಯುಪಾಸತೇ ತೇ ಭಕ್ತಾಃ ಮೇ ಅತೀವ ಪ್ರಿಯಾಃ ||20||

Sloka meanings:

ಯೇತು ಶ್ರದ್ಧಧಾನಾಃ - those who filled with faith
ಮತ್ಪರಮಾಃ - accept Me as the Supreme goal
ಇದಂ ಧರ್ಮ್ಯಾಮೃತಮ್ - these virtues which are like nectar
ಯಥೋಕ್ತಂ ಪರ್ಯುಪಾಸತೇ - practice as stated before
ತೇ ಭಕ್ತಾಃ - such devotees
ಮೇ ಅತೀವ ಪ್ರಿಯಾಃ - 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.

ಇತಿ ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾಸೂಪನಿಷತ್ಸು ಬ್ರಹ್ಮವಿದ್ಯಾಯಾಂ ಯೋಗಶಾಸ್ತ್ರೇ
ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನ ಸಂವಾದೇ ಭಕ್ತಿ ಯೋಗೋನಾಮ
ದ್ವಾದಶೋಽಧ್ಯಾಯಃ
ಓಂ ತತ್ ಸತ್ 

||om tat sat||