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Bhagavad-gītā 12.17

యో న హృష్యతి న ద్వేష్టి న శోచతి న కాఙ్‍క్షతి । శ‍ుభాశ‍ుభపరిత్యాగీ భక్తిమాన్య: స మే ప్రియ: ॥ ౧౭ ॥
yo na hṛṣyati na dveṣṭi
[yo na hrishyati na dveshti]
na śocati na kāṅkṣati
[na shochati na kaankshati]
śubhāśubha-parityāgī
[shubhaashubha-parityaagee]
bhaktimān yaḥ sa me priyaḥ
[bhaktimaan yah sa me priyah]
Word-for-word
yaḥ — one who na — never hṛṣyati — takes pleasure na — never dveṣṭi — grieves na — never śocati — laments na — never kāṅkṣati — desires śubha — of the auspicious aśubha — and the inauspicious parityāgī — renouncer bhakti - mān — devotee yaḥ — one who saḥ — he is me — to Me priyaḥ — dear .
Blended reading (Sanskrit + English inline)
yo na hṛṣyati na dveṣṭi
yaḥ
one who
na
never
hṛṣyati
takes pleasure
na śocati na kāṅkṣati
na
never
dveṣṭi
grieves
na
never
śocati
laments
na
never
kāṅkṣati
desires
śubhāśubha-parityāgī
śubha
of the auspicious
aśubha
and the inauspicious
parityāgī
renouncer
bhaktimān yaḥ sa me priyaḥ
bhakti - mān
devotee
yaḥ
one who
saḥ
he is
me
to Me
priyaḥ
dear .
Important Words
  • hṛṣyati — rejoices, thrills
    From hṛṣ — the same root as harṣa in v.15. The devotee has crossed past the involuntary surge of pleasure at fortune.
  • dveṣṭi — hates, recoils
    From dviṣ — the same root as adveṣṭā in v.13. Recoiling from misfortune is the mirror of clinging to fortune; both are removed.
  • śocati — laments
    From śuc — 'to grieve over what has passed.' The mind's backward pull is cut.
  • kāṅkṣati — desires, yearns
    From kāṅkṣ — 'to long for what has not yet come.' The mind's forward pull is also cut. Together with śocati, the entire time-axis of attachment is severed.
  • śubha — the auspicious
    Paired with aśubha and parityāgī. The devotee does not chase the auspicious — the secret root of much religious life. Even the 'good' is released.
  • aśubha — the inauspicious
    Negation of śubha. The devotee does not flee the inauspicious either. Both belong to the dualistic frame he has left behind.
  • parityāgī — renouncer
    Pari-tyaj — total release. Same word as in v.16. Here the object is the entire śubha/aśubha pair, the dualistic axis under which most life is organized.
  • bhakti - mān — possessing devotion
    Compound with the -mat suffix: 'one in whom bhakti dwells.' The dispassion of the verse is not the dry detachment of an impersonalist — it is detachment held inside an active bhakti.
One who neither rejoices nor grieves, who neither laments nor desires, and who renounces both auspicious and inauspicious things – such a devotee is very dear to Me.
Purport

A pure devotee is neither happy nor distressed over material gain and loss, nor is he very much anxious to get a son or disciple, nor is he distressed by not getting them. If he loses anything which is very dear to him, he does not lament. Similarly, if he does not get what he desires, he is not distressed. He is transcendental in the face of all kinds of auspicious, inauspicious and sinful activities. He is prepared to accept all kinds of risks for the satisfaction of the Supreme Lord. Nothing is an impediment in the discharge of his devotional service. Such a devotee is very dear to Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
17. The devotee who neither rejoices or hates, neither laments nor hankers, who gives up all sinful and pious actions, is dear to Me. 18-19. The devotee who is equal to enemy and friend, equal in respect or disrespect, in cold or heat, happiness or distress, who is free from attachments, equal in criticism or praise, silent, satisfied with whatever is there, unattached to his house, and steady in mind, is dear to Me.
Commentary

Aniketaḥ means that he is not attached to his material house.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
17. The devotee who neither rejoices or hates, neither laments nor hankers, who gives up all sinful and pious actions, is dear to Me. 18-19. The devotee who is equal to enemy and friend, equal in respect or disrespect, in cold or heat, happiness or distress; who does not associate with materialistic persons; who is equal in criticism or praise, controlled in speech, satisfied with whatever is there; who is unattached to his house and convinced in his knowledge, is dear to Me.
Commentary

He does not rejoice at gaining dear things, such as sons or students. He does not show hatred on attaining what is disagreeable. He does not lament on the destruction of what is dear to him. He does not hanker for what he does not have. He has given up both piety and sin because they are both causes of bondage. Bg 12.18, Bg 12.19, Bg 12.18-19 SaMa" Xa}aaE c iMa}ae c TaQaa MaaNaaPaMaaNaYaae" ) XaqTaaeZ<aSau%du"%ezu SaMa" Sa(r)ivviJaRTa" )) 18 )) TauLYaiNaNdaSTauiTaMaaŒNaq SaNTauíae YaeNa ke-NaicTa( ) AiNake-Ta" iSQarMaiTa>aRi¢-MaaNMae iPa[Yaae Nar" )) 19 )) 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 samaḥ—equal; śatrau—to an enemy; ca—also; mitre—to a friend; ca—also; tathā—so; māna—in honor; apamānayoḥ—and dishonor; śīta—in cold; uṣṇa—heat; sukha—happiness; duḥkheṣu—and distress; samaḥ—equipoised; saṅga-vivarjitaḥ—free from all association; tulya—equal; nindā—in defamation; stutiḥ—and repute; maunī—silent; santuṣṭaḥ—satisfied; yena kenacit—with anything; aniketaḥ—having no residence; sthira—fixed; matiḥ—determination; bhakti-mān—engaged in devotion; me—to Me; priyaḥ—dear; naraḥ—a man.

The meaning of the first part of the verse is clear. He does not associate with materialistic persons (saṅga varijitaḥ). He does not become dejected on being criticized nor elated on being praised (tulya nindā stutiḥ). He is controlled in speech, or is contemplating only his Lord (maunī). He is satisfied with whatever comes by fate, whether it is coarse or agreeable—such as food. He has no fixed residence, or devoid of the illusions arising from possessing a house (aniketaḥ). He is convinced in his knowledge (sthira matiḥ). There is no fault in the repetition of qualities listed in these seven verses, as the purpose of repetition is to show the great rarity of these qualities. These qualities which appear in the three types of devotees (saniṣṭha, pariniṣṭha and nirapekṣa) are understood to appear proportionately according to the category of devotee. [Note: The qualities will appear to maximum in the nirapekṣa bhakta and least in the saniṣṭha bhakta.]

Bhūrijana Dāsa Gauḍīya
Commentary

Automatically the devotee devellops good qualities just by engaging in Krsna consciousness. Just by acting as a devotee, a person understands that he is not this body, that his real identity is to be an eternal servant of Krsna. Therefore automatically he becomes tolerant, free from anxieties, detached from happiness or distress...

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Unaffected by material emotions

16. Neither rejoices nor grieves over material gain or loss

17. Neither laments nor desires: Not anxious to get a son or a disciple / Not laments by not getting them

18. Transcendental in face of all kinds of auspicious, inauspicious and sinful acts

Prepare to accept all kinds of risks for Lord’s satisfaction
Nothing is an impediment in the discharge of devotional service
Bhaktiman (devotee) – The essential quality from which all other qualities appear
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
12.17 Yah, he who; na hrsyati, does not rejoice on getting a coveted object; na dvesti, does not fret on getting an undesirable object; na socati, does not lament on the loss of a dear one; and na kanksati, does not hanker after an object not acired; subha-asubha-parityogi, who gives up good and bad, who is apt to give up good and bad actions; bhaktiman, who is full of devotion-he is dear to Me.
Śrī Rāmānujācārya Classical
Translation
12.17 He who does not 'rejoice', i.e., that Karma Yogin, who, on obtaining things which cause joy to man, does not rejoice; who does not 'hate', does not hate on obtaining anything undesriable; who is not 'grieved' by common sorrows which cause grief among men, as the loss of wife, son, fortune etc.; who 'does not desire' anything like wife, son, fortune etc.; not already acired by him; who 'renounces good and evil,' i.e., who renounces both merit and demerit because, like demert, merit also causes bondage, there being no difference between them in this respect - he who is like this and devoted to Me is dear to Me.
Śrī Abhinavagupta Classical
Translation
12.17 See Comment under 12.20
Swami Sivananda Classical
Translation
12.17 He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, and who is full of devotion, is dear to Me.
Commentary

12.17 यः who? न not? हृष्यति rejoices? न not? द्वेष्टि hates? न not? शोचति grieves? न not? काङ्क्षति desires? शुभाशुभपरित्यागी renouncing good and evil? भक्तिमान् full of devotion? यः who? सः he? मे to Me? प्रियः dear.Commentary What is described in verse 13 is dealt with at length in this.He does not rejoice when he attains the desirable objects. He does not hate when he gets the undesirable objects. He does not grieve when he parts with his beloved objects. He does not desire the unattained.Subhasubhaparityagi Here is a further description of Sarvarambhaparityagi of verse 16. He who has renounced good and evil actions which produce pleasure and pain is a devotee of the Lord.Such a devotee or knower of Brahman? who is My own Self? is dear to Me. (Cf.VII.17IX.29)

Swami Gambhīrānanda Classical
Translation
12.17 He who does not rejoice, does not fret, does not lament, does not hanker; who gives up good and bad, who is filled with devotion-he is dear to Me.
Shri Purohit Swami Classical
Translation
12.17 He who is beyond joy and hate, who neither laments nor desires, to whom good and evil fortunes are the same, such a one is My beloved.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.56 BG 5.3 BG 14.22-25 SB 1.8.27 SB 6.17.28 SB 11.19.36 CC Madhya 22.78 CC Madhya 23.13 CC Antya 20.12 Īśa Upaniṣad 7 BRS 1.2.187
Related lectures
Personal Guidance
He who neither rejoices nor laments, neither hankers nor desires, who renounces both auspicious and inauspicious things — is dear to Me.
Practical Applications
  • Cultivate equipoise toward both auspicious and inauspicious.
  • Refuse to be jerked between rejoicing and lamenting.
  • Treat the equipoise itself as the practice.
Reflection Questions
  • Where does my rejoicing-and-lamenting consume my energy?
  • What does the equipoise feel like by contrast?
Analogy

A weaver at his loom does not cheer when the shuttle goes right nor weep when it goes left. He weaves. The cloth is the Lord's. The devotee likewise neither rejoices over fortune nor grieves over misfortune, neither yearns ahead nor mourns behind — and from both auspicious and inauspicious he stands at one remove. Such an even-handed weaver, Kṛṣṇa says, is dear.

Stories
Bharata Mahārāja in his three lives

First an emperor — he relinquished the throne without grief and entered the forest without rejoicing. Then a deer — born so because of a moment's attachment to a fawn, he carried the memory of his fall without lament. Then a slow-witted brāhmaṇa — Jaḍa Bharata — who endured insults and praise alike without flicker, who walked when ordered and stopped when ordered, in whom auspicious and inauspicious had collapsed into one steady flow toward the Lord.

The entire three-life arc of Bharata is the verse in narrative form: na hṛṣyati, na dveṣṭi, na śocati, na kāṅkṣati.

📝 My note

Source: vedabase.io

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