अर्जुन उवाच। एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते। ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः।

arjunaarjuna (अर्जुन)Arjuna: the white, the bright; from ṛj, “to be straight.” The addressee. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | evaṃevam (एवम्)In this way; so. satata-yuktāsatata-yuktāḥ (सतत-युक्ताः)Always joined (satata + yuj). yeye (ये)Who (masculine plural relative). bhaktāsbhaktāḥ (भक्ताः)From bhaj, “to share, to partake.” Those who partake; devotees. tvāṃtvām (त्वाम्)Accusative. You. paryupāsateparyupāsate (पर्युपासते)pari-upa-ās. They sit around; they worship. | yeye (ये)Who (masculine plural relative). cāpy akṣaramakṣaram (अक्षरम्)a- (“not”) + kṣara (from kṣar, “to flow, to perish”). That which does not perish. Not merely “undying.” A syllable is also called akṣara: a unit that does not perish. avyaktaṃavyaktam (अव्यक्तम्)a- (“not”) + vi-añj, “to anoint, to make visible.” The unmanifest. teṣāṃteṣām (तेषाम्)In them. keke (के)Who? (plural). yoga-vittamāḥyoga-vittamāḥ (योग-वित्तमाः)Best knowers (vid, superlative) of yoga. ||

[12.1] Arjuna said: Those bhaktas who, always joined, worship you, and those who also worship the akṣara, the avyakta — which of them are the best knowers of yoga?

श्रीभगवानुवाच। मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते। श्रद्धया परयोपेताः ते मे युक्ततमा मताः।

śrī-bhagavānśrī-bhagavān (श्री-भगवान्)śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | mayy āveśyaāveśya (आवेश्य)ā-viś. Having caused to enter; having rested (the mind). manomanaḥ (मनः)manas: from man, “to think.” The mind as thinking-organ. yeye (ये)Who (masculine plural relative). māṃmām (माम्)Accusative of aham. Me. nitya-yuktānitya-yuktāḥ (नित्य-युक्ताः)Perpetually joined. upāsateupāsate (उपासते)upa-ās, “to sit near.” They sit near; they worship. | śraddhayāśraddhayā (श्रद्धया)śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” Instrumental: by this placing of the heart. parayopetāḥ tete (ते)Enclitic of tvam: to you / your. Also nominative plural of tad: they. meme (मे)Enclitic of aham: to me / my / of me. yuktatamāyuktatamāḥ (युक्ततमाः)Most joined (yuj superlative). matāḥmatāḥ (मताः)Are held. ||

[12.2] The Lord said: Those who rest the manas in me, who are ever joined and worship me, endowed with the highest śraddhā — they are held by me to be the most yoked.

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्।

yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. tvtv (त्व्)tv is used as a grammatical form in this verse. akṣaramakṣaram (अक्षरम्)a- (“not”) + kṣara (from kṣar, “to flow, to perish”). That which does not perish. Not merely “undying.” A syllable is also called akṣara: a unit that does not perish. anirdeśyamanirdeśyam (अनिर्देश्यम्)The core matches the root an, “to breathe.” a- (“not”) + nirdeśyam. Here: the indefinable. avyaktaṃavyaktam (अव्यक्तम्)a- (“not”) + vi-añj, “to anoint, to make visible.” The unmanifest. paryupāsateparyupāsate (पर्युपासते)The core matches the root ās, “to sit.” Here: worship. | sarvatra-gamsarvatra-gam (सर्वत्र-गम्)Compound. sarvatra: sarva: whole, all. The entire, not a leftover. gam: The core matches the root gam, “to go.” acintyañcaacintyañca (अचिन्त्यञ्च)The core matches the root cint, “to think.” a- (“not”) + cintyañca. kūṭa-sthamkūṭa-stham (कूट-स्थम्)Compound. kūṭa: kūṭa: peak, heap, also a trick. In kūṭa-stha: standing at the peak / unchanging like a mass. stham: From sthā, “to stand.” Standing; one who stands. acalandhruvamacalandhruvam (अचलन्ध्रुवम्)The core matches the root cal, “to stir.” a- (“not”) + calandhruvam. ||

[12.3] But those who worship the akṣara, the undefined, the avyakta, all-pervading, unthinkable, unchanging, unmoving, constant,

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः।

sanniyamyendriya-grāmaṃsanniyamyendriya-grāmaṃ (सन्नियम्येन्द्रिय-ग्रामं)Compound. sanniyamyendriya: The core matches the root an, “to breathe.” grāmaṃ: grāmaṃ is used as a grammatical form in this verse. sarvatrasarvatra (सर्वत्र)sarva: whole, all. The entire, not a leftover. Here: everywhere. sama-buddhayaḥsama-buddhayaḥ (सम-बुद्धयः)Compound. sama: sama: same, even, equal. Evenness. buddhayaḥ: buddhayaḥ is used as a grammatical form in this verse. tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. prāpnuvantiprāpnuvanti (प्राप्नुवन्ति)The core matches the root āp, “to reach.” Here: achieve. māmmām (माम्)Accusative of asmad: “me.” evaeva (एव)Particle of restriction or emphasis: “only, just, indeed.” sarva-bhūta-hitesarva-bhūtahite (सर्व-भूतहिते)Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūtahite: The core matches the root bhū, “to be, to come to be.” ratāḥratāḥ (रताः)Here: engaged. Here: engaged. ||

[12.4] having fully restrained the host of the senses, even-minded everywhere, rejoicing in the welfare of all beings — they reach me.

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्। अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते।

kleśokleśaḥ (क्लेशः)From kliś, “to torment.” Hardship; affliction. 'dhikataras teṣāmteṣām (तेषाम्)In them. avyaktāsakta-cetasām | avyaktāavyaktā (अव्यक्ता)Unmanifest (feminine). hihi (हि)For; because. gatirgatiḥ (गतिः)From gam. Going; a course; a goal. duḥkhaṃduḥkham (दुःखम्)duḥkha: “bad-axle”; unease; pain. deha-vadbhirdeha-vadbhiḥ (देह-वद्भिः)By those who have bodies. avāpyateavāpyate (अवाप्यते)Passive of ava-āp, “to reach.” Is reached. ||

[12.5] The hardship is greater for those whose minds cling to the avyakta; for the avyakta goal is reached with difficulty by those who bear bodies.

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।अनन्येनैव योगेन मां ध्यायन्त उपासते।

yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. tutu (तु)Particle: “but, then, now” — a turn or a slight contrast. sarvāṇisarvāṇi (सर्वाणि)sarva: whole, all. The entire, not a leftover. Here: all. karmāṇikarmāṇi (कर्माणि)Inflected karma, from kṛ, “to do.” Deeds; in the doing; of action. mayimayi (मयि)Locative of asmad: “in me.” sannyasyasannyasya (सन्न्यस्य)The core matches the root as, “to be.” Here: dedicating. mat-paraḥmat-paraḥ (मत्-परः)Compound. mat: mad-/mat- from asmad, the “I” stem: my, of me, coming from me. paraḥ: para: beyond, further, other. As a neuter noun often “what is beyond.” | ananyenaivaananyenaiva (अनन्येनैव)The core matches the root an, “to breathe.” a- (“not”) + nanyenaiva. yogenayogena (योगेन)Inflected from yoga. From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” māṃmām (माम्)Accusative of asmad: “me.” dhyāyantadhyāyantaḥ (ध्यायन्तः)The core matches the root yā, “to go.” Here: meditating. upāsateupāsate (उपासते)The core matches the root ās, “to sit.” Here: worship. ||

[12.6] But those who, laying all karmas on me, intent on me as the beyond, meditate on me, worshipping with single yoga —

तेषामहं समुद्धर्ता मृत्युसंसारसागरात्।भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्।

teṣāmteṣām (तेषाम्)Genitive plural of tad: “of them.” ahaṃaham (अहम्)Nominative of asmad: “I.” samuddhartāsamuddhartā (समुद्धर्ता)The core matches the root mud, “to be glad.” sam- (“together”) + uddhartā. Here: the deliverer. mṛtyu-saṃsāra-sāgarātmṛtyu-saṃsāra-sāgarāt (मृत्यु-संसार-सागरात्)Compound. mṛtyu: From mṛ, “to die.” Dying; death. saṃsāra: sam- (“together”) + sṛ, “to flow, to run.” The flowing-together; the wandering-on. sāgarāt: sāgarāt is used as a grammatical form in this verse. Here: from the ocean of birth and death. | bhavāmibhavāmi (भवामि)Here: (I) become. Here: (I) become. nana (न)Negation: “not.” cirātcirāt (चिरात्)Here: after a long time. Here: after a long time. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. mayymayy (मय्य्)mayy is used as a grammatical form in this verse. āveśita-cetasāmāveśita-cetasām (आवेशित-चेतसाम्)Compound. āveśita: ā- (“unto, fully”) + veśita. cetasām: The core matches the root as, “to be.” ||

[12.7] for those whose thought has entered me, O Pārtha, I am soon the lifter-out from the death-bearing ocean of saṃsāra.

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय। निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः।

mayy evaeva (एव)Indeed; just so; alone. manamanaḥ (मनः)manas: from man, “to think.” The mind as thinking-organ. ādhatsvaādhatsva (आधत्स्व)ā-dhā, middle imperative. Set; fix! mayimayi (मयि)Locative of aham. In me. buddhiṃbuddhim (बुद्धिम्)budh, “to wake, to know.” Understanding. niveśayaniveśaya (निवेशय)Causative of ni-viś, “to enter.” Cause to enter; place! | nivasiṣyasinivasiṣyasi (निवसिष्यसि)ni-vas future. You will dwell. mayy evaeva (एव)Indeed; just so; alone. ataataḥ ūrdhvam (अतः ऊर्ध्वम्)From then on; upward from this. ūrdhvaṃ nana (न)Not. saṃśayaḥsaṃśayaḥ (संशयः)sam-śī: to lie together (in two minds). Doubt. ||

[12.8] Fix the manas on me alone; place the buddhi in me. You will dwell in me alone from then on; there is no doubt.

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्। अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय।

athaatha (अथ)Then; now; and. cittaṃcittam (चित्तम्)From cit, “to perceive.” Thought; the collected mind. samādhātuṃsamādhātum (समाधातुम्)sam-ā-dhā infinitive. To set together; to compose. nana śaknoṣi (न शक्नोषि)You are not able. śaknoṣi mayimayi (मयि)Locative of aham. In me. sthiramsthiram (स्थिरम्)Standing firm (sthā → sthira). | abhyāsa-yogenaabhyāsa-yogena (अभ्यास-योगेन)By the joining of practice. tatotataḥ (ततः)From tad + tas. From that; then. māmmām (माम्)Accusative of aham. Me. icchāptuṃ dhanañjayadhanañjaya (धनञ्जय)Dhanaṃ-jaya: winner of wealth (dhana + ji). Address to Arjuna. ||

[12.9] If you cannot set the citta steady in me, then seek to reach me by abhyāsa-yoga, O Dhanañjaya.

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव। मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि।

abhyāseabhyāse (अभ्यासे)In practice. 'py asamarthoasamarthaḥ (असमर्थः)a-sam-artha. Not equal to the aim; unable. 'si mat-karma-paramomat-karma-paramaḥ (मत्-कर्म-परमः)One whose furthest is work for me. bhavabhava (भव)Imperative of bhū, “to be, to come to be.” Be; become. | mad-arthammad-artham (मद्-अर्थम्)For my aim/sake (artha). apiapi (अपि)Also; even. karmāṇikarmāṇi (कर्माणि)From kṛ, “to do.” Deeds; actions. kurvankurvan (कुर्वन्)Doing (participle of kṛ). siddhimsiddhim (सिद्धिम्)sidh, “to reach, to succeed.” Fulfilment. avāpsyasiavāpsyasi (अवाप्स्यसि)Future of ava-āp, “to reach.” You will attain. ||

[12.10] If you are unable even in abhyāsa, be one whose highest is karma for me. Doing karmas for my sake, you will reach siddhi.

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः। सर्वकर्मफलत्यागं ततः कुरु यतात्मवान्।

athaitad apy aśaktoaśaktaḥ (अशक्तः)a-śak. Unable. 'si kartuṃkartum (कर्तुम्)Infinitive of kṛ, “to do.” To do. mad-yogammad-yogam (मद्-योगम्)My yoga. āśritaḥāśritaḥ (आश्रितः)ā-śri, “to lean on.” Taking refuge. | sarva-karma-phala-tyāgaṃsarva-karma-phala-tyāgam (सर्व-कर्म-फल-त्यागम्)The abandoning of the fruit of all actions. tataḥtataḥ (ततः)From tad + tas. From that; then. kurukuru (कुरु)Imperative of kṛ, “to do.” Do! yatātmavān ||

[12.11] If you are unable to do even this, taking refuge in my yoga, then practice tyāga of the fruit of all karma, with the ātman restrained.

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते। ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्।

śreyośreyaḥ (श्रेयः)Comparative of śrī/praśasya. Better; the better portion. hihi (हि)For; because. jñānamjñānam (ज्ञानम्)jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts. abhyāsāj jñānād dhyānaṃdhyānam (ध्यानम्)dhyai, “to think upon.” Thinking-upon. Not a thin “meditation” as a slogan. viśiṣyateviśiṣyate (विशिष्यते)Is distinguished (vi-śiṣ). | dhyānātdhyānāt (ध्यानात्)Than meditation. karma-phala-tyāgaskarma-phala-tyāgaḥ (कर्म-फल-त्यागः)Abandoning of the fruit of action. tyāgāc chāntir anantaramanantaram (अनन्तरम्)Without interval; at once. ||

[12.12] jñāna is better than abhyāsa; dhyāna surpasses jñāna; from dhyāna comes karma-phala-tyāga; from tyāga, śānti follows at once.

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च। निर्ममो निरहङ्कारः समदुःखसुखः क्षमी।

adveṣṭāadveṣṭā (अद्वेष्टा)a- + dveṣṭṛ (dviṣ). Without hatred; one who does not hate. sarva-bhūtānāṃsarva-bhūtānām (सर्व-भूतानाम्)Of all beings. maitraḥmaitraḥ (मैत्रः)Friendly (from mitra). karuṇakaruṇaḥ (करुणः)karuṇa: from kṛ, “to do” toward pain; compassionate. evaeva (एव)Particle of restriction or emphasis: “only, just, indeed.” caca (च)Enclitic particle: “and, also.” | nirmamonirmamaḥ (निर्ममः)nir-mama: without “mine.” nirahaṅkāraḥnirahaṅkāraḥ (निरहङ्कारः)Without I-making. sama-duḥkha-sukhaḥsama-duḥkha-sukhaḥ (सम-दुःख-सुखः)The same in unease and ease. kṣamīkṣamī (क्षमी)Enduring (kṣam). ||

[12.13] Without hatred toward any being, friendly and compassionate, free of “mine” and of ahaṅkāra, even-minded in pain and pleasure, patient.

सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः। मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः।

santuṣṭaḥsantuṣṭaḥ (सन्तुष्टः)sam-tuṣ. Content. satataṃsatatam (सततम्)Continuously (sa-tata, “stretched together”). yogīyogī (योगी)yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin. yatātmāyatātmā (यतात्मा)With self restrained. dṛḍha-niścayaḥdṛḍha-niścayaḥ (दृढ-निश्चयः)Of firm (dṛḍha, from dṛh, “to be solid”) settle-down (ni-ci). | mayymayy (मय्य्)Locative of aham. In me. arpita-mano-buddhirarpita-mano-buddhir (अर्पित-मनो-बुद्धिर्)With mind and understanding offered (ṛ, “to go,” causative arpayati, “to place”). yoyo (यो)yo is used as a grammatical form in this verse. mad-bhaktaḥmad-bhaktaḥ (मद्-भक्तः)My devotee; devoted to me. sasaḥ (सः)Nominative masculine of tad. He; that one. meme (मे)Enclitic of aham: to me / my / of me. priyaḥpriyaḥ (प्रियः)Dear (prī). ||

[12.14] Always content, a yogī, of restrained ātman, of firm resolve, with manas and buddhi offered to me — that bhakta of mine is dear to me.

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः। हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः।

yasmān nodvijate lokolokaḥ (लोकः)lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat. lokān nodvijate caca (च)And. yaḥyaḥ (यः)Who; he who (relative). | harṣāmarṣa-bhayodvegair muktomuktaḥ (मुक्तः)Released (muc). yaḥyaḥ (यः)Who; he who (relative). sasaḥ (सः)Nominative masculine of tad. He; that one. caca (च)And. meme (मे)Enclitic of aham: to me / my / of me. priyaḥpriyaḥ (प्रियः)Dear (prī). ||

[12.15] He from whom the world does not shrink, and who does not shrink from the world, who is free from joy, impatience, fear, and agitation — he too is dear to me.

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः। सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः।

anapekṣaḥanapekṣaḥ (अनपेक्षः)an-apekṣ: without looking toward. Without wants. śucirśuciḥ (शुचिः)Clean (śuc). dakṣadakṣaḥ (दक्षः)dakṣa: able, skilled (dakṣ, “to be able”). udāsīnoudāsīnaḥ (उदासीनः)ud-ās: sitting up/apart. Impartial; sitting-out. gata-vyathaḥgata-vyathaḥ (गत-व्यथः)With distress gone (vyath). | sarvārambha-parityāgī yo mad-bhaktaḥmad-bhaktaḥ (मद्-भक्तः)My devotee; devoted to me. sasaḥ (सः)Nominative masculine of tad. He; that one. meme (मे)Enclitic of aham: to me / my / of me. priyaḥpriyaḥ (प्रियः)Dear (prī). ||

[12.16] Without wants, clean, skilled, impartial, free of distress, who has given up all undertakings — that bhakta of mine is dear to me.

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति। शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः।

yo nana (न)Not. hṛṣyatihṛṣyati (हृष्यति)hṛṣ, “to bristle, to rejoice.” Rejoices. nana (न)Not. dveṣṭidveṣṭi (द्वेष्टि)dviṣ, “to hate.” Hates. nana (न)Not. śocatiśocati (शोचति)śuc, “to gleam with pain, to grieve.” Grieves. nana (न)Not. kāṅkṣatikāṅkṣati (काङ्क्षति)kāṅkṣ, “to desire.” Longs. | śubhāśubha-parityāgī bhaktimānbhakti-mān (भक्ति-मान्)Possessing devotion. yaḥyaḥ (यः)Who; he who (relative). sasaḥ (सः)Nominative masculine of tad. He; that one. meme (मे)Enclitic of aham: to me / my / of me. priyaḥpriyaḥ (प्रियः)Dear (prī). ||

[12.17] He who neither rejoices nor hates, neither grieves nor longs, who has given up the bright and the dark, who has bhakti — he is dear to me.

समः शत्रौ च मित्रे च तथा मानापमानयोः।शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः।

samaḥsamaḥ (समः)sama: same, even, equal. Evenness. Here: alike. śatrauśatrau (शत्रौ)Here: to a foe. Here: to a foe. caca (च)Enclitic particle: “and, also.” mitremitre (मित्रे)Here: to a friend. Here: to a friend. caca (च)Enclitic particle: “and, also.” tathātathā (तथा)ta- + thā: “in that way, so.” mānāpamānayoḥmānāpamānayoḥ (मानापमानयोः)The core matches the root āp, “to reach.” | śītoṣṇa-sukha-duḥkheṣuśītoṣṇa-sukha-duḥkheṣu (शीतोष्ण-सुख-दुःखेषु)Compound. śītoṣṇa: The core matches the root śī, “to lie.” sukha: su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.” duḥkheṣu: Inflected from duḥkha. dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha. samaḥsamaḥ (समः)sama: same, even, equal. Evenness. Here: alike. saṅga-vivarjitaḥsaṅga-vivarjitaḥ (सङ्ग-विवर्जितः)Compound. saṅga: From sañj, “to cling, to stick.” Clinging. vivarjitaḥ: The core matches the root ji, “to conquer.” vi- (“apart, asunder”) + varjitaḥ. ||

[12.18] The same toward enemy and friend, and in honour and disgrace; the same in cold, heat, ease and unease; free of clinging;

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येनकेनचित्।अनिकेतः स्थिरमतिर्भक्ितमान्मे प्रियो नरः।

tulya-nindā-stutirtulya-nindā-stutir (तुल्य-निन्दा-स्तुतिर्)Compound. tulya: tulya is used as a grammatical form in this verse. nindā: The core matches the root dā, “to give.” ni- (“down, in”) + ndā. stutir: stutir is used as a grammatical form in this verse. maunīmaunī (मौनी)The core matches the root nī, “to lead.” Here: silent contemplation. santuṣṭosantuṣṭaḥ (सन्तुष्टः)The core matches the root an, “to breathe.” Here: contented. yenayena (येन)Instrumental of yad: “by which.” kenacitkenacit (केनचित्)The core matches the root cit, “to perceive, to notice.” Here: with anything. | aniketaḥaniketaḥ (अनिकेतः)The core matches the root an, “to breathe.” a- (“not”) + niketaḥ. Here: without attachment to the place of residence. sthira-matirsthira-matir (स्थिर-मतिर्)Compound. sthira: sthira is used as a grammatical form in this verse. matir: matir is used as a grammatical form in this verse. bhaktimānbhakti-mān (भक्ति-मान्)Compound. bhakti: From bhaj, “to share, to partake, to resort to.” Sharing-in; resorting-to. Not a later church-word “devotion” as a feeling only. mān: The core matches the root mā, “to measure.” meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” priyopriyaḥ (प्रियः)From prī, “to please, to be dear.” Dear; pleasing. naraḥnaraḥ (नरः)nara: a man, a human being (as mortal person). Here: a person. ||

[12.19] to whom blame and praise are equal, who is silent, content with anything, homeless, of steady thought, full of bhakti — that person is dear to me.

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते। श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः।

yeye (ये)Who (masculine plural relative). tutu (तु)But. dharmyāmṛtam idaṃidam (इदम्)This (neuter). yathoktaṃ paryupāsateparyupāsate (पर्युपासते)pari-upa-ās. They sit around; they worship. | śraddadhānāśraddadhānāḥ (श्रद्दधानाः)śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” Present participle: those who are placing the heart. mat-paramāmat-paramāḥ (मत्-परमाः)Holding me as the highest. bhaktāsbhaktāḥ (भक्ताः)From bhaj, “to share, to partake.” Those who partake; devotees. tete (ते)Enclitic of tvam: to you / your. Also nominative plural of tad: they. 'tīvaatīva (अतीव)ati-iva: exceedingly. meme (मे)Enclitic of aham: to me / my / of me. priyāḥpriyāḥ (प्रियाः)Dear ones. ||

[12.20] But those who honor this deathless dharma as it has been spoken, possessed of śraddhā, holding me as the highest — those bhaktas are exceedingly dear to me.