BG 12.4

But those who worship Me with devotion, meditating on My transcendental form—to them, whose minds are always absorbed in Me, I provide what they lack and preserve what they have.

12.4. Who, by restraining properly the group of sense-organs have eanimity at all stages, and find pleasure in the welfare of all beings - they attain nothing but Me.

12.4 Subduing their senses, viewing all conditions of life with the same eye, and working for the welfare of all beings, assuredly they come to Me.

12.4 See Comment under 12.5

12.3 - 12.5 The individual self meditated upon by those who follow the path of the 'Aksara' (the Imperishable) is thus described: It cannot be 'defined' in terms indicated by expressions like gods and men etc., for It is different from the body; It is 'imperceptible' through the senses such as eyes; It is 'omnipresent and unthinkable,' for though It exists everywhere in bodies such as those of gods and others, It cannot be conceived in terms of those bodies, as It is an entity of an altogether different kind; It is 'common to all beings' i.e., alike in all beings but different from the bodily forms distinguishing them; It is 'immovable' as It does not move out of Its unie nature, being unmodifiable, and therefore eternal. Such aspirants are further described as those who, 'subduing their senses' like the eye from their natural operations, look upon all beings of different forms as 'eal' by virtue of their knowledge of the sameness of the nature of the selves as knowers in all. Therefore they are not given 'to take pleasure in the misfortune of others,' as such feelings proceed from one's identification with one's own special bodily form. Those who meditate on the Imperishable Principle (individual self) in this way, even they come to Me. It means that they also realise their essential self, which, in respect of freedom from Samsara, is like My own Self. So Sri Krsna will declare later on: 'Partaking of My nature' (14.2). Also the Sruti says: 'Untainted, he attains supreme eality' (Mun. U., 3.1.3). Likewise He will declare the Supreme Brahman as being distinct from the freed self which is without modification and is denoted by the term 'Imperishable' (Aksara), and is described as unchanging (Kutastha). 'The Highest Person is other than this Imperishable' (15.16 - 17). But in the teaching in Aksara-vidya 'Now that higher science by which that Aksara is known' (Mun. U., 1.5) the entity that is designated by the term Aksara is Supreme Brahman Himself; for He is the source of all beings, etc. Greater is the difficulty of those whose minds are attached to the unmanifest. The path of the unmanifest is a psychosis of the mind with the unmanifest as its object. It is accomplished with difficulty by embodied beings, who have misconceived the body as the self. For, embodied beings mistake the body for the self. The superiority of those who adore the Supreme Being is now stated clearly:

12.4 Samniyamya, by fully controlling, withdrawing; indriya-gramam, all the organs; and sarvatra, always at all times; sama-buddhayah, being even-minded-the even-minded are those whose minds remain eipoised in getting anything desirable or undesirable; te, they, those who are of this kind; ratah, engaged; sarva-bhuta-hite, in the welfare of all beings prapnuvanti, attain; mam, Me; eva, alone. As regards them it needs no saying that they attain Me, for it has been said, '৷৷.but the man of Knowledge is the very Self. (This is) My opinion' (7.18). It is certainly not proper to speak of being or not being the best among the yogis with regard to those who have attained identity with the Lord. But,

12.4 Having subdued all the senses, being even-minded, engaged in the welfare of all beings - they too come to Me only.

12.4 By fully controlling all the organs and always being even-minded, they, engaged in the welfare of all beings, attain Me alone.