In the following seven stanzas (XII-13 to 19), in six different sections, Lord Krishna enumerates the characteristic features of a Man-of-Perfection, and thereby prescribes the correct mode-of-conduct and the way-of-life for all seekers. In these stanzas, the Yogeshwara has very well succeeded in painting the picture of a true devotee for Arjuna’s understanding. As a true painter would again and again step back from his canvas to judge his own production and then go forward to it to lay a few more strokes to bring out his theme into a more effective relief on his canvas, so too Krishna is trying in these seven stanzas to paint the mental beauty and the intellectual equipoise of a true devotee, along with his relationship with the world around him. No other part in the whole Geeta can be compared with the beauty of expression that we have in these stanzas, except perhaps, the description of “the Man-of-Steady-Wisdom (II-55 to 68) that we read in the second chapter.

Moral rules and ethical codes of behaviour are in Hinduism not arbitrary commandments thrust upon its followers by a Son of God, or by a Messiah. These rules of conduct are copied from the behaviour of God-men who had attained the spiritual perfection and had actually lived among us. Seekers are those who are striving hard to attain the spiritual experience of those Saints and Seers. A devotee who is trying to attune himself with these Masters of Yoga should necessarily start at least copying their external behaviour and mental beauties, which constitute the moral and ethical rules prescribed in our religion.

Eleven noble qualities are indicated in the above two stanzas which constitute the OPENING SECTION. Everyone of them declares a moral phase in the character of Man-of-Perfection. One who has realised that the Spirit everywhere is one and the same, and that the Spirit-in-All alone is his own Self, cannot, thereafter, afford to hate anyone, because, from his vision-of-understanding, there is no one who is other than Him! No living man can afford to hate his own right hand because he is in it too. Nobody hates himself!

His attitude to all living creatures will be friendly, and he is ever compassionate to all. He offers security of life to all beings. He cannot regard anything as his and he is completely free from the notion of egoism. Even-minded in pain and pleasure, he remains supremely unaffected even when beaten or abused. Always content, he discovers a flawless infinite joy in himself whether he obtains even the means of his bodily sustenance or not. Steadfast in his meditation, self-controlled and firm in his resolve, he lives on joyously, his mind and intellect “ever centered in Me.” “SUCH A PERFECT, DEVOTED YOGI,” THE LORD SAYS, “IS DEAR TO ME.”

The truth expressed in the stanza earlier, “I am very dear to the Man-to-Wisdom and he is dear to Me” (VII-17), is being more elaborately elucidated in all these seven verses of this chapter.

MOREOVER:

Santustah satatam, he who is ever content: who has the sense of contentment irrespective of getting or not getting what is needed for the maintenance of the body; who is similarly ever-satisfied whether he gets or not a good thing. Yogi, who is a yogi, a man of concentrated mind; yata-atma, who has self-control, whose body and organs are under control; drdha-niscayah, who has firm conviction-with regard to the reality of the Self; arpita-mano-buddhih, who has dedicated his mind and intellect; mayi, to Me-(i.e.) a monk whose mind (having hte characteristics of reflection) and intellect (possessed of the faculty of taking decisions) are dedicated to, fixed on, Me alone; sah yah, he who is; such a modbhaktah, devotee of Mine; is priyah, dear; me, to Me. It was hinted in the Seventh Chapter, ‘For I am very much dear to the man of Knowledge, and he too is dear to Me’ (7.17). That is being elaborated here.