yasmānnodvijate loko lokānnodvijate ca yaḥ |
harṣāmarṣabhayodvegairmukto yaḥ sa ca me priyaḥ ||12.15||
The one because of whom people do not get disturbed and who does not get disturbed by people, and who is free from elation, intolerance, fear and anxiety, he is beloved to Me.
yasmānnodvijate lokaḥ - the one because of whom people do not get disturbed. Further, he/she doesn't get disturbed by the world also - lokānnodvijate ca yaḥ. Since a jñānī sees every being as himself/herself, thus nothing can cause any disturbance to him/her. Some people don't get disturbed by others, but they are the source of disturbance for others. Therefore both are important. Since there is no-more desire on the part on jñānī, therefore he/she is not a competitor in any aspect for others to be afraid of. Since a jñānī is free and happy with himself/herself, he/she doesn't need to prove himself/herself by acquiring things. Any attempt to acquire necessarily involves competition and a person who is competing in society is bound to disturb others. He/she is a sannyāsī, who take the vow of ahimsā - non-hurting, hence the world including all other living being and nature have nothing to fear for.
harṣāmarṣabhayodvegairmuktah - one who is free from elation, intolerance, fear and anxiety. harṣā is over excitement when one achieves something one had wanted very much. It is usually fraud with lost of discrimination power due the state of mind filled with rāga. When rāga is there, dveṣa will be definitely there. This pair of opposite is the emotional turbulence for most people, but not for jñānī, since he/she always recognises the svarupa-ānanda - the nature of happiness. amarṣa is intolerance which is rooted in jealousy. And jealousy itself is caused by the sense of inadequacy about oneself. However a jñānī recognises any accomplishment as his/her own glory, that is why there is no amarṣa is possible. He/she is having absolute freedom from fear - bhaya because of the recognition that there are no second things apart from ātmā. Fear is only generated by a second reality equivalent to myself. If that second thing is what I like but different from me, I will have fear of losing them like wealth, fame, and this body-mind-sense-complex. Because they are not me, then I am afraid they will go away from me one day. If that second thing is what I don't like and different from me, fears of being harmed and taken away something belong to me will be there. But from the standpoint of the self there is no second thing because everything has its being in the self. Thus fear doesn't exist for the one who has this non-dual vision. udvega - mental disturbance or anxiety, of course is not possible because ātmā. The one who is free from all these harṣāmarṣabhayodvegairmuktaḥ is me priyaḥ - beloved to me, which is me alone.
anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ | sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ ||12.16||
The one who has no dependence, is clean, able, and neutral, from whom fear has gone, who has completely given up all initiation (of actions), and who is My devotee is beloved to Me.
anapekṣaḥ - one who doesn't depend on external factors to be happy. This is including our expectation towards people behaving in particular way. Since expectation is there, disappointment is also there. Jñānī is self sufficient who doesn't depend on any external factor to be happy. śuchih - cleanliness physically and mentally. dakṣah - one who has appropriate action towards all situation. Jñānī doesn't react to situation impulsively, nor inaction letting people abuse as they like. udāsīnaḥ - indifference/not partial. gatavyathaḥ - free from sorrow in any experience. Jñānī might experience same sorrowful experience as we do, but he/she doesn't feel sorrowful. An advice not to be sad for a person who is in sorrow is not useful at all. Enquiry to understand further why things happened is important to grow out of it. Things happened to us because of the seeds we sown, this is the law of karma. If this is understood then the feeling of injustice will not be there, in the same time one knows that future can be improved upon by one's own karma as well. Most of the time we can't change what is happening to us, but what we can change is our attitude towards it. sarvārambhaparityāgī - one who is free from binding actions which gives fulfilment. Any binding action is based on desire, and desire has no scope for a jñānī who is completely fulfilled. Therefore his/her action is not based on desire but only for lokasangraha - good for others being, just like king janaka who continue rules the country even self-knowledge has taken place (Gītā chapter 3.20).