यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति।शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः।।12.17।।
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati | śubhāśubha parityāgī bhaktimānyaḥ sa me priyaḥ ||12.17||
Translation
Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament for any loss nor hanker for any gain, who renounce both good and evil deeds, such persons who are full of devotion are very dear to Me.
Word Meanings
yo — one who; na — never; hṛṣyati — takes pleasure; na — never; dveṣṭi — hates; na — never; śocati — laments; na — never; kāṅkṣati — desires; śubha — auspicious; aśubha — inauspicious; parityāgī — renouncer; bhakti‑mān — devotee; yaḥ — who; saḥ — he; me — to Me; priyaḥ — dear
Understanding the Verse
In this verse, Lord Krishna describes the inner disposition of the most advanced devotee. The devotee is someone who has transcended the emotional pendulum that swings between pleasure and pain. He does not get elated when circumstances are favorable (na hṛṣyati) nor does he sink into despondency when they are adverse (na dveṣṭi). This equanimity is not a cold indifference; rather, it is a deep internal stability that arises from surrender to the Divine will.
The verse further emphasizes that the ideal bhakta does not mourn any loss (na śocati) and does not cling to any desire for acquisition (na kāṅkṣati). Such a person understands that external conditions are fleeting and that true fulfillment is found within the steady flame of devotion. By relinquishing both "śubha" (the auspicious) and "aśubha" (the inauspicious), the devotee practises "parityāga" – the renunciation of dualities – not by abandoning the world physically, but by seeing all experiences as equal offerings to the Divine.
The term "bhaktimān" (full of devotion) highlights that the foundation of this equanimity is love for the Supreme. When love is the guiding principle, the mind naturally loses its attachment to outcomes. The devotee’s heart is saturated with bhakti, so the external play of pleasure and pain loses its power to disturb inner peace.
Krishna’s affirmation that such a devotee is "pri yah" – dear to Him – underscores the relational aspect of the path. The Divine does not merely reward the behaviour; He cherishes the sincere, self‑effacing love that emanates from a mind freed from egoistic cravings. This verse therefore serves as both a description and an aspiration: it invites seekers to cultivate a balanced mind, to practice renunciation of both "śubha" and "aśubha", and to root all actions in devotion.
In practical terms, the teaching can be applied by observing one’s reactions to daily events. When praised, one should remember the source of all good; when blamed, one should see it as an opportunity for growth. Meditation on the Divine, chanting, and selfless service help cultivate the bhakti‑filled heart that makes the dualities fade into the background. By internalising this teaching, the aspirant aligns with the beloved image of the devotee that Krishna holds dear, progressing steadily toward spiritual liberation.
