Bhagavad Gita Chapter 13 Verse 10 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु | नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ||१३-१०||
Transliteration
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu . nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ||13-10||
Hindi Meaning
।।13.10।। आसक्ति तथा पुत्र, पत्नी, गृह आदि में अनभिष्वङ्ग (तादात्म्य का अभाव); और इष्ट और अनिष्ट की प्राप्ति में समचित्तता।।
English Meaning
Non-attachment to children, wife, home, and the rest, and evenmindedness amid desired and undesired events;
Commentary
This process of knowledge is sometimes misunderstood by less intelligent men as being the interaction of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the twenty-four elements, as described before. This is actually the means to get out of the entanglement of those elements. The embodied soul is entrapped by the body, which is a casing made of the twenty-four elements, and the process of knowledge as described here is the means to get out of it. Of all the descriptions of the process of knowledge, the most important point is described in the first line of the eleventh verse. Mayi cānanya-yogena bhaktir avyabhicāriṇī: the process of knowledge terminates in unalloyed devotional service to the Lord. So if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But if one takes to devotional service in full Kṛṣṇa consciousness, the other nineteen items automatically develop within him. As stated in Śrīmad-Bhāgavatam (5.18.12) , yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ. All the good qualities of knowledge develop in one who has attained the stage of devotional service. The principle of accepting a spiritual master, as mentioned in the eighth verse, is essential. Even for one who takes to devotional service, it is most important. Transcendental life begins when one accepts a bona fide spiritual master. The Supreme Personality of Godhead, Śrī Kṛṣṇa, clearly states here that this process of knowledge is the actual path. Anything speculated beyond this is nonsense. As for the knowledge outlined here, the items may be analyzed as follows. Humility means that one should not be anxious to have the satisfaction of being honored by others. The material conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect knowledge – who knows that he is not this body – anything, honor or dishonor, pertaining to this body is useless. One should not be hankering after this material deception. People are very anxious to be famous for their religion, and consequently sometimes it is found that without understanding the principles of religion one enters into some group which is not actually following religious principles and then wants to advertise himself as a religious mentor. As for actual advancement in spiritual science, one should have a test to see how far he is progressing. He can judge by these items. Nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pains. So unless one elevates people to spiritual knowledge, one is practicing violence. One should try his best to distribute real knowledge to the people, so that they may become enlightened and leave this material entanglement. That is nonviolence. Tolerance means that one should be practiced to bear insult and dishonor from others. If one is engaged in the advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected because material nature is so constituted. Even a boy like Prahlāda, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father tried to kill him in so many ways, but Prahlāda tolerated him. So there may be many impediments to making advancement in spiritual knowledge, but we should be tolerant and continue our progress with determination. Simplicity means that without diplomacy one should be so straightforward that he can disclose the real truth even to an enemy. As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master one cannot progress in the spiritual science. One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Kṛṣṇa, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple’s following the regulative principles. Or, the regulative principles will be easier for one who has served the spiritual master without reservation. Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means taking a bath, but for internal cleanliness one has to think of Kṛṣṇa always and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This process cleans the accumulated dust of past karma from the mind. Steadiness means that one should be very determined to make progress in spiritual life. Without such determination, one cannot make tangible progress. And self-control means that one should not accept anything which is detrimental to the path of spiritual progress. One should become accustomed to this and reject anything which is against the path of spiritual progress. This is real renunciation. The senses are so strong that they are always anxious to have sense gratification. One should not cater to these demands, which are not necessary. The senses should only be gratified to keep the body fit so that one can discharge his duty in advancing in spiritual life. The most important and uncontrollable sense is the tongue. If one can control the tongue, then there is every possibility of controlling the other senses. The function of the tongue is to taste and to vibrate. Therefore, by systematic regulation, the tongue should always be engaged in tasting the remnants of foodstuffs offered to Kṛṣṇa and chanting Hare Kṛṣṇa. As far as the eyes are concerned, they should not be allowed to see anything but the beautiful form of Kṛṣṇa. That will control the eyes. Similarly, the ears should be engaged in hearing about Kṛṣṇa and the nose in smelling the flowers offered to Kṛṣṇa. This is the process of devotional service, and it is understood here that Bhagavad-gītā is simply expounding the science of devotional service. Devotional service is the main and sole objective. Unintelligent commentators on the Bhagavad-gītā try to divert the mind of the reader to other subjects, but there is no other subject in Bhagavad-gītā than devotional service. False ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, he comes to his real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature ( Bṛhad-āraṇyaka Upaniṣad 1.4.10) it is said, ahaṁ brahmāsmi: I am Brahman, I am spirit. This “I am,” the sense of self, also exists in the liberated stage of self-realization. This sense of “I am” is ego, but when the sense of “I am” is applied to this false body it is false ego. When the sense of self is applied to reality, that is real ego. There are some philosophers who say we should give up our ego, but we cannot give up our ego, because ego means identity. We ought, of course, to give up the false identification with the body. One should try to understand the distress of accepting birth, death, old age and disease. There are descriptions in various Vedic literatures of birth. In the Śrīmad-Bhāgavatam the world of the unborn, the child’s stay in the womb of the mother, its suffering, etc., are all very graphically described. It should be thoroughly understood that birth is distressful. Because we forget how much distress we have suffered within the womb of the mother, we do not make any solution to the repetition of birth and death. Similarly at the time of death there are all kinds of sufferings, and they are also mentioned in the authoritative scriptures. These should be discussed. And as far as disease and old age are concerned, everyone gets practical experience. No one wants to be diseased, and no one wants to become old, but there is no avoiding these. Unless we have a pessimistic view of this material life, considering the distresses of birth, death, old age and disease, there is no impetus for our making advancement in spiritual life. As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection. But when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Kṛṣṇa consciousness. If one is in full Kṛṣṇa consciousness, he can make his home very happy, because this process of Kṛṣṇa consciousness is very easy. One need only chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, accept the remnants of foodstuffs offered to Kṛṣṇa, have some discussion on books like Bhagavad-gītā and Śrīmad-Bhāgavatam , and engage oneself in Deity worship. These four things will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If one can mold his family life in this way to develop Kṛṣṇa consciousness, following these four principles, then there is no need to change from family life to renounced life. But if it is not congenial, not favorable for spiritual advancement, then family life should be abandoned. One must sacrifice everything to realize or serve Kṛṣṇa, just as Arjuna did. Arjuna did not want to kill his family members, but when he understood that these family members were impediments to his Kṛṣṇa realization, he accepted the instruction of Kṛṣṇa and fought and killed them. In all cases, one should be detached from the happiness and distress of family life, because in this world one can never be fully happy or fully miserable. Happiness and distress are concomitant factors of material life. One should learn to tolerate, as advised in Bhagavad-gītā . One can never restrict the coming and going of happiness and distress, so one should be detached from the materialistic way of life and be automatically equipoised in both cases. Generally, when we get something desirable we are very happy, and when we get something undesirable we are distressed. But if we are actually in the spiritual position these things will not agitate us. To reach that stage, we have to practice unbreakable devotional service. Devotional service to Kṛṣṇa without deviation means engaging oneself in the nine processes of devotional service – chanting, hearing, worshiping, offering respect, etc. – as described in the last verse of the Ninth Chapter. That process should be followed. Naturally, when one is adapted to the spiritual way of life, he will not want to mix with materialistic men. That would go against his grain. One may test himself by seeing how far he is inclined to live in a solitary place, without unwanted association. Naturally a devotee has no taste for unnecessary sporting or cinema-going or enjoying some social function, because he understands that these are simply a waste of time. There are many research scholars and philosophers who study sex life or some other subject, but according to Bhagavad-gītā such research work and philosophical speculation have no value. That is more or less nonsensical. According to Bhagavad-gītā , one should make research, by philosophical discretion, into the nature of the soul. One should make research to understand the self. That is recommended here. As far as self-realization is concerned, it is clearly stated here that bhakti-yoga is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul. The individual soul and the Supersoul cannot be one, at least not in the bhakti conception, the devotional conception of life. This service of the individual soul to the Supreme Soul is eternal, nityam, as it is clearly stated. So bhakti, or devotional service, is eternal. One should be established in that philosophical conviction. In the Śrīmad-Bhāgavatam (1.2.11) this is explained. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam. “Those who are actually knowers of the Absolute Truth know that the Self is realized in three different phases, as Brahman, Paramātmā and Bhagavān.” Bhagavān is the last word in the realization of the Absolute Truth; therefore one should reach up to that platform of understanding the Supreme Personality of Godhead and thus engage in the devotional service of the Lord. That is the perfection of knowledge. Beginning from practicing humility up to the point of realization of the Supreme Truth, the Absolute Personality of Godhead, this process is just like a staircase beginning from the ground floor and going up to the top floor. Now on this staircase there are so many people who have reached the first floor, the second or the third floor, etc., but unless one reaches the top floor, which is the understanding of Kṛṣṇa, he is at a lower stage of knowledge. If anyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that without humility, understanding is not truly possible. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, he still thinks, “I am God” because of ignorance. The beginning of knowledge, therefore, is amānitva, humility. One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth.
Hinglish Commentary
Ye gyaan ka process kabhi kabhi kam samajhdar logon dwara sirf kaam karne ki koshish samjha jaata hai. Lekin asal mein, ye gyaan ka asli process hai. Agar koi is process ko accept karta hai, toh wo Absolute Truth tak pahunchne ki sambhavna rakh sakta hai. Ye sirf un bees elements ka interaction nahi hai jinke baare mein pehle bataya gaya hai. Ye asal mein un elements ke jaal se bahar nikalne ka tarika hai. Jo atma sharir mein bandhi hai, wo in bees elements se bani hui casing mein bandhi hoti hai, aur yahan bataya gaya gyaan ka process ise chhodne ka ek zariya hai. Gyaan ke process ki sabse zaroori baat pehle line mein hai: "Mayi cānanya-yogena bhaktir avyabhicāriṇī." Yani gyaan ka process Lord ki bhakti mein khatam hota hai. Agar koi Lord ki transcendental seva tak nahi pahunchta, toh baaki unnis items ka koi khas maayne nahi hai. Lekin agar koi pura Kṛṣṇa consciousness mein bhakti karta hai, toh baaki unnis items khud hi uske andar vikasit ho jaate hain. Jaise ki Śrīmad-Bhāgavatam mein kaha gaya hai, "yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ." Jo bhakti ki stage tak pahunchta hai, usmein gyaan ki saari acchi qualities aati hain. Spiritual master ko accept karna, jaise aathve verse mein kaha gaya hai, bohot zaroori hai. Bhakti ki shuruaat tab hoti hai jab koi ek bona fide spiritual master ko accept karta hai. Supreme Personality of Godhead, Śrī Kṛṣṇa, yahan saaf saaf kehte hain ki ye gyaan ka process asal raasta hai. Isse aage kuch bhi sochna bekaar hai. Gyaan ke items ko samjha ja sakta hai. Vinamrata ka matlab hai ki kisi ko doosron se samman milne ki chahat nahi honi chahiye. Material life ka concept humein doosron se samman pane ke liye bechain kar deta hai, lekin jo vyakti perfect knowledge mein hai, wo jaanta hai ki wo is sharir nahi hai, toh sharir se judi koi bhi baat, chahe samman ho ya apmaan, bekaar hai. Is material deception ke liye bechain nahi hona chahiye. Log apne dharm ke liye famous hone ki chahat rakhte hain, aur kabhi kabhi bina dharm ke principles ko samjhe kisi group mein shamil ho jaate hain aur khud ko religious mentor samajhte hain. Spiritual science mein asli vikas ka ek test hona chahiye, jisse pata chale ki wo kitna aage badh raha hai. Ahimsa ka matlab sirf sharir ko maarna nahi hai, balki doosron ko takleef mein nahi daalna hai. Log aam taur par material life ke ignorance mein phas jaate hain aur hamesha dukh bhugat rahe hain. Toh jab tak koi logon ko spiritual knowledge ki taraf nahi uthata, wo ahimsa ka abhyas nahi kar raha. Humein asli gyaan logon tak pahunchana chahiye, taaki wo enlightened ho sakein aur material entanglement chhod sakein. Yehi hai ahimsa. Sahanubhuti ka matlab hai ki kisi bhi insult aur apmaan ko sehna. Agar koi spiritual knowledge mein aage badh raha hai, toh usse bahut saari insults aur apmaan ka saamna karna padta hai. Ye expected hai kyunki material nature aisi hi hai. Prahlāda jaise chote se ladke ko bhi, jo sirf paanch saal ka tha, spiritual knowledge ki cultivation mein apne pita ke virodh ka saamna karna pada. Uske pita ne usse maarne ki koshish ki, lekin Prahlāda ne usse seh liya. Toh spiritual knowledge mein aage badhne ke liye kai rukawatein aayengi, lekin humein sahanubhuti rakhni chahiye aur apne progress ko determination ke saath jaari rakhna chahiye. Saralta ka matlab hai ki bina kisi chhal ke, itne seedhe hona chahiye ki wo dushman ko bhi asal sachai bata sake. Spiritual master ko accept karna zaroori hai, kyunki bina bona fide spiritual master ki guidance ke koi spiritual science mein aage nahi badh sakta. Humein spiritual master ke saamne sabhi vinamrata se jaana chahiye aur unhein sabhi seva deni chahiye taaki wo apne aashirwad disciple par barsa sakein. Kyunki bona fide spiritual master Kṛṣṇa ka representative hota hai, agar wo apne disciple par koi aashirwad dete hain, toh wo disciple bina regulative principles ko follow kiye bhi aage badh jaata hai. Ya, jo disciple bina kisi reservation ke spiritual master ki seva karega, uske liye regulative principles follow karna aasan hoga. Shuddhata spiritual life mein aage badhne ke liye zaroori hai. Shuddhata do tarah ki hoti hai: external aur internal. External shuddhata ka matlab hai snan karna, lekin internal shuddhata ka matlab hai hamesha Kṛṣṇa ke bare mein sochna aur Hare Kṛṣṇa ka jaap karna. Ye process man se purani karma ki dhool ko saaf karta hai. Dhridhta ka matlab hai ki kisi ko spiritual life mein progress karne ke liye bohot determined hona chahiye. Aise bina koi tangible progress nahi kar sakta. Aur self-control ka matlab hai ki koi bhi aisi cheez nahi le ni chahiye jo spiritual progress ke raaste mein rukawat daalti ho. Ismein aadi hona chahiye aur jo bhi cheez spiritual progress ke khilaf ho, usse chhod dena chahiye. Yehi asli tyag hai. Indriyaan itni majboot hoti hain ki wo hamesha sense gratification ki chahat rakhti hain. Humein in demands ko nahi samajhna chahiye, jo zaroori nahi hain. Indriyaan sirf tabhi satisfy honi chahiye jab tak sharir fit rahe, taaki hum spiritual life mein aage badh sakein. Sabse important aur control karne wali indriya hai zubaan. Agar koi zubaan ko control kar sakta hai, toh baaki indriyon ko control karne ki sambhavna hai. Zubaan ka kaam hai taste karna aur vibrate karna. Isliye, systematic regulation ke zariye, zubaan hamesha Kṛṣṇa ko offer kiye gaye prasad ka taste karne aur Hare Kṛṣṇa ka jaap karne mein engaged honi chahiye. Aankhen sirf Kṛṣṇa ke sundar roop ko dekhne mein engaged honi chahiye. Isi tarah, kaan Kṛṣṇa ki kahaniyan sunne mein aur naak Kṛṣṇa ko offer kiye gaye phoolon ki khushboo lene mein engaged honi chahiye. Yehi hai devotional service ka process, aur yahan samjha jaata hai ki Bhagavad-gītā sirf devotional service ka science samjhati hai. Devotional service hi asli aur aakhri objective hai. Jo log Bhagavad-gītā par bekaar ki commentary karte hain, wo reader ka dhyaan doosre subjects ki taraf divert karne ki koshish karte hain, lekin Bhagavad-gītā mein devotional service ke alawa koi aur subject nahi hai. Jhootha ahamkaar matlab hai is sharir ko apne aap samajhna. Jab koi samajhta hai ki wo is sharir nahi hai aur wo atma hai, toh wo apne asli ahamkaar tak pahunchta hai. Ahamkaar toh hota hai. Jhootha ahamkaar condemn hota hai, lekin asli ahamkaar nahi. Vedic literature mein kaha gaya hai, "ahaṁ brahmāsmi": main Brahman hoon, main spirit hoon. Ye "main hoon," self ka sense, liberated stage of self-realization mein bhi hota hai. Ye "main hoon" ka sense ahamkaar hai, lekin jab ye sense is jhoothe sharir par lagaya jaata hai, toh ye jhootha ahamkaar ho jaata hai. Jab self ka sense reality par lagaya jaata hai, tab ye asli ahamkaar hota hai. Kuch philosophers kehte hain ki humein apna ahamkaar chhod dena chahiye, lekin hum apna ahamkaar nahi chhod sakte, kyunki ahamkaar ka matlab hai identity. Humein zaroor apne sharir se jhooti pehchaan chhod deni chahiye. Humein janm, mrityu, budhape aur bimari ki takleef ko samajhna chahiye. Vedic literature mein janm ki descriptions hain. Śrīmad-Bhāgavatam mein unborn ki duniya, maa ke garbh mein bachche ka rehna, uski takleef, etc., bohot achhe se bataya gaya hai. Ye samajhna zaroori hai ki janm dukhdayak hai. Kyunki hum bhool jaate hain ki humne maa ke garbh mein kitna dukh saha hai, hum janm aur mrityu ki dohraayi ka koi hal nahi nikaalte. Isi tarah mrityu ke samay bhi har tarah ke dukh hote hain, aur ye bhi authoritative scriptures mein bataaye gaye hain. Inhe discuss karna chahiye. Aur budhape aur bimari ke liye, sabko practical experience hota hai. Koi bhi bimari nahi chahata, aur koi budha hona nahi chahata, lekin inhe avoid karna mumkin nahi hai. Jab tak hum material life ke is pessimistic view ko nahi samjhte, janm, mrityu, budhape aur bimari ke dukh ko nahi samjhte, tab tak spiritual life mein aage badhne ki koi motivation nahi hoti. Bacchon, patni aur ghar se detach hona ka matlab ye nahi hai ki humein inke liye koi feelings nahi rakhni chahiye. Ye natural objects of affection hain. Lekin jab ye spiritual progress ke liye favorable nahi hote, toh humein inse attached nahi rehna chahiye. Ghar ko pleasant banane ka best process Kṛṣṇa consciousness hai. Agar koi poori tarah Kṛṣṇa consciousness mein hai, toh wo apne ghar ko bahut khush rakh sakta hai, kyunki ye Kṛṣṇa consciousness ka process bohot aasan hai. Bas Hare Kṛṣṇa ka jaap karein, Kṛṣṇa ko offer kiye gaye prasad ko accept karein, Bhagavad-gītā aur Śrīmad-Bhāgavatam jaise books par discussion karein, aur Deity worship mein engaged rahein. Ye chaar cheezein kisi ko khush karne ke liye kaafi hain. Humein apne parivaar ke sadasyon ko is tarah train karna chahiye. Parivaar ke log subah aur shaam milkar Hare Kṛṣṇa ka jaap kar sakte hain. Agar koi apne parivaar ki zindagi ko is tarah Kṛṣṇa consciousness mein badalne ki koshish karta hai, toh usse family life se renounced life mein nahi jaana padega. Lekin agar ye favorable nahi hai, toh family life ko chhod dena chahiye. Kisi bhi cheez ka tyag karna padega Kṛṣṇa ko samajhne ya seva karne ke liye, jaise Arjuna ne kiya. Arjuna nahi chahta tha apne parivaar ke logon ko maarna, lekin jab usne samjha ki ye parivaar ke log uski Kṛṣṇa realization mein rukawat hain, toh usne Kṛṣṇa ke instruction ko accept kiya aur unhe maara. Har case mein, humein family life ke khushiyon aur dukhon se detached rehna chahiye, kyunki is duniya mein kabhi bhi poori khushi ya poori takleef nahi mil sakti. Khushi aur dukh material life ke saath aate hain. Humein tolerate karna seekhna chahiye, jaise Bhagavad-gītā mein kaha gaya hai. Hum kabhi bhi khushi aur dukh ke aane jaane ko restrict nahi kar sakte, isliye humein materialistic life se detached rehna chahiye aur dono cases mein automatically balanced rehna chahiye. Aam taur par, jab humein kuch desirable milta hai toh hum bohot khush hote hain, aur jab kuch undesirable milta hai toh hum dukhi hote hain. Lekin agar hum asal mein spiritual position mein hain, toh ye cheezein humein disturb nahi karengi. Us stage tak pahunchne ke liye, humein unbreakable devotional service ka abhyas karna hoga. Kṛṣṇa ki taraf bina deviation ke devotional service ka matlab hai nine processes of devotional service mein engaged hona – jaap karna, sunna, pooja karna, respect dena, etc. – jaise ki Ninth Chapter ke last verse mein bataya gaya hai. Ye process follow karna chahiye. Naturally, jab koi spiritual way of life ko adopt karta hai, toh wo materialistic logon ke saath milne ki ichha nahi rakhega. Ye uski nature ke khilaf hoga. Koi apne aap ko test kar sakta hai ki wo kitna akeli jagah rehne ki ichha rakhta hai, bina unwanted association ke. Naturally, ek devotee ko bekaar ki sporting ya cinema ya kisi social function mein jaane ka koi taste nahi hota, kyunki wo samajhta hai ki ye sab sirf waqt ka barbaad hai. Bahut saare research scholars aur philosophers sex life ya kisi aur subject ki study karte hain, lekin Bhagavad-gītā ke according, aise research work aur philosophical speculation ka koi value nahi hai. Ye zyada tar bekaar hai. Bhagavad-gītā ke according, ek ko apne aap ko samajhne ki research karni chahiye. Ye samajhna recommended hai. Jahan tak self-realization ka sawaal hai, yahan saaf saaf kaha gaya hai ki bhakti-yoga khaas taur par practical hai. Jab bhi devotion ka sawaal aata hai, toh individual soul aur Supersoul ke beech ka relation samajhna chahiye. Individual soul aur Supersoul ek nahi ho sakte, kam se kam bhakti ke concept mein nahi. Ye individual soul ka Supreme Soul ke liye seva eternal hai, nityam, jaise ki yahan saaf saaf kaha gaya hai. Toh bhakti, ya devotional service, eternal hai. Humein is philosophical conviction mein established hona chahiye. Śrīmad-Bhāgavatam (1.2.11) mein ye explain kiya gaya hai: "Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam." "Jo log asal mein Absolute Truth ke gyaan rakhte hain, wo jaante hain ki Self teen alag phases mein realize hota hai, jaise Brahman, Paramātmā aur Bhagavān." Bhagavān Absolute Truth ko realize karne ka last word hai; isliye, humein Supreme Personality of Godhead ko samajhne tak pahunchna chahiye aur is tarah Lord ki devotional service mein engaged hona chahiye. Ye gyaan ki perfection hai. Humility se lekar Supreme Truth, Absolute Personality of Godhead tak pahunchne ka ye process ek seedhi seedhi staircase ki tarah hai, jo ground floor se shuru hoti hai aur top floor tak jaati hai. Ab is staircase par bohot saare log pehle floor, doosre ya teesre floor tak pahunch chuke hain, lekin jab tak koi top floor tak nahi pahunchta, jo ki Kṛṣṇa ka understanding hai, wo knowledge ke lower stage par hai. Agar koi God ke saath compete karne ki koshish karta hai aur saath hi spiritual knowledge mein aage badhna chahta hai, toh wo frustrated hoga. Ye saaf saaf kaha gaya hai ki bina humility ke, understanding sach mein sambhav nahi hai. Apne aap ko God samajhna sabse zyada puffed up hai. Jabki living entity hamesha material nature ke stringent laws se kick hota hai, wo phir bhi sochta hai, "Main God hoon," ignorance ki wajah se. Isliye gyaan ki shuruaat amānitva, ya humility se hoti hai. Kisi ko humble hona chahiye aur samajhna chahiye ki wo Supreme Lord ke liye subordinate hai. Supreme Lord ke khilaf rebellion karne ki wajah se, wo material nature ke liye subordinate ho jaata hai. Is sachai ko samajhna aur is par vishwas karna zaroori hai.
Chinmaya Commentary
असक्ति अर्जित की हुयी वस्तुओं से होने वाली सामान्य प्रीति को सक्ति अर्थात् संग कहते हैं। उसका अभाव असक्ति कहलाता है। हमें जो दुख होता है वह विषयों के कारण नहीं हमारे उसके साथ के मानसिक संग के कारण होता है। जैसै अग्नि स्वयं किसी को नहीं जला सकती जब तक कि कोई उसे स्पर्श न करे।पुत्र भार्या और गृहादिक में अनभिष्वंग अति स्नेह को अभिष्वंग कहते हैं। अत उसका अभाव ही अनभिष्वंग कहलाता है। जब किसी वस्तु या व्यक्ति के प्रति सामान्य प्रीति बढ़कर आसक्ति का रूप ले लेती है तब उसे अभिष्वंग कहते हैं। इस आसक्ति का लक्षण है यह है कि मनुष्य को अपनी प्रिय वस्तु या व्यक्ति के साथ इतना तादात्म्य हो जाता है कि उनके सुखदुख उसे अपने ही अनुभव होते हैं। इसका स्पष्ट उदाहरण है पुत्र के प्रति माता की आसक्ति का। इस प्रकार की आसक्ति के कारण व्यक्ति के मन में सदा विक्षेप बना रहता है और वह कार्य करने में भी अकुशल हो जाता है।हमें अपने आन्तरिक व्यक्तित्व के चारों ओर विवेक की ऐसी दीवार खड़ी करनी चाहिये कि ये सभी विक्षेप हमसे दूर रहें और मन का सन्तुलन सदा बना रहे जिसके बिना किसी प्रकार की प्रगति या समृद्धि कदापि संभव नहीं होती।प्रिय और अप्रिय परिस्थितियों में चित्त की समता को सतत अभ्यास करते रहने से प्राप्त किया जा सकता है। यदि मनुष्य अपनी मूढ़ प्रीति और आसक्ति के बन्धनों से मुक्त हो जाये तो उसे अपने में ही अतिरिक्त शक्ति का भण्डार प्राप्त होता है जिसका उसे सही दिशा में सदुपयोग करना चाहिये अन्यथा वही शक्ति आत्मघातक सिद्ध हो सकती है।वह सही दिशा क्या है इसे अगले श्लोक में बताते हैं