Bhagavad Gita Chapter 13 Verse 11 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी | विविक्तदेशसेवित्वमरतिर्जनसंसदि ||१३-११||
Transliteration
mayi cānanyayogena bhaktiravyabhicāriṇī . viviktadeśasevitvamaratirjanasaṃsadi ||13-11||
Hindi Meaning
।।13.11।। अनन्ययोग के द्वारा मुझमें अव्यभिचारिणी भक्ति; एकान्त स्थान में रहने का स्वभाव और (असंस्कृत) जनों के समुदाय में अरुचि।।
English Meaning
Unalloyed devotion unto Me, resorting to solitary places, detachment from the general mass of people, resolute in understanding the object of philosophical knowledge;
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
Yeh gyaan ka process kabhi-kabhi kuch samajhdar logon ke liye sirf kaam karne ka tarika lagta hai, par asal mein yeh gyaan ka sahi process hai. Agar koi is process ko apnaata hai, toh woh Absolute Truth tak pahunchne ki sambhavna rakh sakta hai. Yeh 24 tattvon ki interaction nahi hai, jo pehle batayi gayi hai. Yeh asal mein un 24 tattvon ke jaal se nikalne ka tarika hai. Jo atma sharir mein bandhi hoti hai, wo in 24 tattvon se bane sharir ke jaal mein hoti hai, aur yeh gyaan ka process humein isse bahar nikaalne ka zariya hai. Gyaan ke process ka sabse zaroori point pehle line mein hai: "Mayi cānanya-yogena bhaktir avyabhicāriṇī," matlab gyaan ka process sirf Lord ki bhakti mein khatam hota hai. Agar koi Lord ki transcendental service tak nahi pahunchta, toh baaki 19 items ka koi khaas maayne nahi hai. Lekin agar koi poori Krishna consciousness mein bhakti karta hai, toh baaki 19 items khud-ba-khud usmein develop 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 sab achhe guno ka vikas hota hai. Spiritual master ko accept karna bhi zaroori hai, jaise aathve verse mein bataya gaya hai. Jo bhakti mein hai, uske liye yeh sabse important hai. Transcendental life tab shuru hoti hai jab koi bona fide spiritual master ko accept karta hai. Supreme Personality of Godhead, Śrī Kṛṣṇa, yahan clearly kehte hain ki yeh gyaan ka process asal raasta hai. Isse aage kuch bhi sochna bekaar hai. Gyaan ke items ko samajhne ka ek tareeka hai. Vinamrata ka matlab hai ki kisi se izzat paane ki chahat nahi honi chahiye. Material life humein izzat ki bhookh deti hai, par jo perfect knowledge mein hai, uske liye sharir se judi izzat ya beizzati bekaar hai. Humein is material dhokha se door rehna chahiye. Log apne dharm ke liye mashhoor hone ki chahat rakhte hain, aur kabhi-kabhi bina dharm ke principles samjhe kuch aise groups mein chale jaate hain jo asal mein dharmik nahi hote aur fir apne aap ko dharmik mentor samajhte hain. Spiritual science mein aage badhne ka ek test hona chahiye. Nonviolence ka matlab sirf sharir ko na maarna nahi hai, balki doosron ko takleef na dena hai. Log aksar material life ke jaal mein bandhe hote hain aur hamesha dukh bhugat rahe hote hain. Isliye, jab tak hum logon ko spiritual knowledge nahi dete, hum violence kar rahe hain. Humein asli gyaan logon tak pahunchana chahiye, taaki woh enlightened ho sakein aur material entanglement se nikal sakein. Yeh hai nonviolence. Tolerance ka matlab hai ki humein doosron se beizzati aur apmaan sahna aana chahiye. Agar koi spiritual knowledge mein aage badh raha hai, toh usse bahut saari beizzati aur apmaan jhelna padega. Yeh toh expected hai kyunki material nature aisi hai. Prahlāda jaise chhote bacche ne bhi, jo sirf paanch saal ka tha, jab uska baap uski bhakti ke khilaf ho gaya, tab usne bahut saari takleef jheli, par usne tolerance dikhayi. Toh spiritual knowledge mein aage badhne mein bahut saari rukawatein aayengi, par humein tolerant rehna chahiye aur apni progress karte rehna chahiye. Simplicity ka matlab hai bina kisi chhal ke itna seedha hona chahiye ki dushman ko bhi sachai bata sakein. Spiritual master ko accept karna zaroori hai, kyunki bina bona fide spiritual master ki guidance ke hum spiritual science mein aage nahi badh sakte. Humein spiritual master ke saamne sab humility ke saath jaana chahiye aur unhein apni seva deni chahiye taaki woh apni kripa hum par barsa sakein. Kyunki bona fide spiritual master Kṛṣṇa ka representative hota hai, agar woh apne disciple par kripa karte hain, toh woh bina regulative principles follow kiye bhi turant aage badh sakta hai. Ya, jo disciple bina kisi shart ke spiritual master ki seva karta hai, uske liye regulative principles follow karna asaan hota hai. Cleanliness bhi spiritual life mein aage badhne ke liye zaroori hai. Do tarah ki cleanliness hoti hai: external aur internal. External cleanliness ka matlab hai snan karna, lekin internal cleanliness ka matlab hai hamesha Kṛṣṇa ko yaad karna aur Hare Kṛṣṇa ka jaap karna. Yeh process humare mann se purane karma ka dhool saaf karta hai. Steadiness ka matlab hai ki humein spiritual life mein aage badhne ke liye bahut determined rehna chahiye. Aise bina determination ke, tangible progress nahi hoti. Self-control ka matlab hai ki humein aise cheezen nahi leni chahiye jo spiritual progress ke raste mein rukawat daalti hain. Humein ismein aadi ho jaana chahiye aur aise sab kuch reject karna chahiye jo spiritual progress ke khilaf ho. Yeh hai asal tyag. Indriyaan itni majboot hoti hain ki hamesha sense gratification ki chahat karti hain. Humein in demands ko nahi pura karna chahiye, jo zaroori nahi hain. Indriyaan sirf tabhi khush ki jaani chahiye jab tak sharir fit rahe, taaki hum spiritual life mein aage badh sakein. Sabse important aur control karne wali indriya zubaan hai. Agar koi zubaan ko control kar leta hai, toh doosri indriyon ko control karne ki sambhavna bahut zyada hoti hai. Zubaan ka kaam hai taste karna aur vibrate karna. Isliye, systematic regulation se, zubaan ko hamesha Kṛṣṇa ko prasad ka taste karne aur Hare Kṛṣṇa ka jaap karne mein laga rehna chahiye. Aankhein sirf Kṛṣṇa ki sundar murti dekhne mein lagni chahiye. Yeh aankhon ko control karega. Waise hi, kaan Kṛṣṇa ke katha sunne mein aur naak Kṛṣṇa ko offer kiye gaye phoolon ki khushboo mehsoos karne mein laga rehna chahiye. Yeh hai bhakti ka process, aur yahan samajh aata hai ki Bhagavad-gītā sirf bhakti ke science ko samjhati hai. Bhakti ka service hi main aur eklauta objective hai. Bhagavad-gītā par samajhdar log aksar reader ka dhyan doosre topics ki taraf le jaate hain, par Bhagavad-gītā mein bhakti ke alawa koi aur subject nahi hai. False ego ka matlab hai is sharir ko apne aap samajhna. Jab koi samajhta hai ki woh apne sharir nahi hai, balki atma hai, tab woh apne asal ego tak pahunchta hai. Ego toh hai. False ego ko bura mana gaya hai, par asal ego ko nahi. Vedic literature mein kaha gaya hai, "ahaṁ brahmāsmi," matlab main Brahman hoon, main spirit hoon. Yeh "main hoon" ka sense bhi liberated stage of self-realization mein hota hai. Yeh sense of "main hoon" ego hai, par jab yeh false body par lagu hota hai, toh yeh false ego ban jaata hai. Jab yeh sense of self reality par lagu hota hai, tab yeh asal ego hota hai. Kuch philosophers kehte hain ki humein apna ego chhod dena chahiye, par hum apna ego nahi chhod sakte, kyunki ego ka matlab hai identity. Humein zaroor apne sharir ke saath false identification chhod deni chahiye. Humein janm, mrityu, budhapa aur bimari ki takleef samajhni chahiye. Vedic literature mein janm ke baare mein bahut saari descriptions hain. Śrīmad-Bhāgavatam mein, unborn world, maa ke pet mein bachche ka rehna, uski takleef, etc. ko bahut achhe se bayaan kiya gaya hai. Yeh samajhna zaroori hai ki janm dukhdayak hota hai. Kyunki hum bhool jaate hain ki humne maa ke pet mein kitna dukh saha hai, hum janm aur mrityu ke dohraav ka koi solution nahi nikaalte. Waise hi, mrityu ke samay bhi sab tarah ki takleef hoti hai, aur inka zikr authoritative scriptures mein hai. Inhein discuss karna chahiye. Aur jab baat bimari aur budhape ki hoti hai, toh sabko practical experience hota hai. Koi bhi bimaar nahi hona chahta, aur koi bhi budha nahi hona chahta, par inhe avoid nahi kiya ja sakta. Jab tak hum material life ke dukh ko nahi samjhte, tab tak spiritual life mein aage badhne ki koi motivation nahi hoti. Bacche, biwi aur ghar se detach hona yeh nahi hai ki humein inse koi feeling nahi honi chahiye. Yeh natural objects of affection hain. Lekin jab yeh spiritual progress ke liye favorable nahi hote, tab humein inse attached nahi rehna chahiye. Ghar ko pleasant banane ka best process Kṛṣṇa consciousness hai. Agar koi poori Kṛṣṇa consciousness mein hai, toh woh apne ghar ko bahut khush rakh sakta hai, kyunki yeh Kṛṣṇa consciousness ka process bahut aasan hai. Sirf Hare Kṛṣṇa ka jaap karo, Kṛṣṇa ko offer kiye gaye prasad ko lo, Bhagavad-gītā aur Śrīmad-Bhāgavatam par charcha karo, aur Deity worship mein engage ho jao. Yeh chaar cheezein aapko khush rakhti hain. Humein apne parivaar ke logon ko is tarike se 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 tarike se Kṛṣṇa consciousness mein dhal sakta hai, toh family life ko renounced life mein badalne ki koi zaroorat nahi hai. Lekin agar yeh favorable nahi hai, toh family life ko chhod dena chahiye. Kisi bhi cheez ko Kṛṣṇa ki seva ya realization ke liye sacrifice karna chahiye, jaise Arjuna ne kiya. Arjuna nahi chahta tha apne parivaar ke logon ko maarna, lekin jab usne samjha ki yeh log uski Kṛṣṇa realization ke liye rukawat hain, tab usne Kṛṣṇa ki instruction ko accept kiya aur unhein maara. Har haal mein, humein family life ke sukh aur dukh se detached rehna chahiye, kyunki is duniya mein hum kabhi poori tarah se khush ya poori tarah se dukhi nahi ho sakte. Sukh aur dukh, material life ke saath aate hain. Humein tolerance seekhni chahiye, jaise Bhagavad-gītā mein kaha gaya hai. Hum kabhi bhi sukh aur dukh ke aane jaane ko restrict nahi kar sakte, isliye humein materialistic way of life se detached rehna chahiye aur dono situations mein balanced rehna chahiye. Aam taur par, jab humein kuch chahiye milta hai, toh hum khush hote hain, aur jab kuch nahi milta, toh dukh hota hai. Lekin agar hum asal mein spiritual position mein hain, toh yeh cheezein humein hilayengi nahi. Us stage tak pahunchne ke liye, humein break-free bhakti ka service karna padega. Kṛṣṇa ki bhakti bina kisi deviation ke matlab hai ki humein devotional service ke nau processes mein engage hona hai – jaap karna, sunna, pooja karna, izzat dena, etc. – jaise ki Ninth Chapter ke last verse mein bataya gaya hai. Yeh process follow karna chahiye. Naturally, jab koi spiritual way of life mein adapt hota hai, toh woh materialistic logon ke saath mix nahi hona chahta. Yeh uske liye khilaf hai. Koi apne aap ko test kar sakta hai ki woh kitna akela rehna chahta hai, bina unwanted association ke. Naturally, ek devotee ko unnecessary sporting ya cinema dekhne ya social functions ka koi taste nahi hota, kyunki woh samajhta hai ki yeh sirf samay ka barbaad hai. Bahut saare research scholars aur philosophers sex life ya kisi aur subject ka study karte hain, par Bhagavad-gītā ke according, aise research work aur philosophical speculation ka koi value nahi hai. Yeh kuch na kuch bekaar hai. Bhagavad-gītā ke according, kisi ko apne aap ko samajhne ke liye soul ki nature ke baare mein research karni chahiye. Humein self ko samajhne ke liye research karni chahiye. Yeh yahan recommend kiya gaya hai. Self-realization ke liye, yahan clearly bataya gaya hai ki bhakti-yoga sabse practical hai. Jab bhi bhakti ka sawaal hota hai, toh humein Supersoul aur individual soul ke beech ke sambandh ko samajhna padta hai. Individual soul aur Supersoul ek nahi ho sakte, kam se kam bhakti ke concept mein nahi. Yeh individual soul ka Supreme Soul ko service dena eternal hai, jaise ki yahan clearly bataya gaya hai. Toh bhakti, ya devotional service, eternal hai. Humein is philosophical conviction mein established hona chahiye. Śrīmad-Bhāgavatam (1.2.11) mein yeh explain kiya gaya hai. "Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam." "Jo log asal mein Absolute Truth ko jaante hain, woh jaante hain ki Self teen alag phases mein samjha jaata hai, jaise Brahman, Paramātmā aur Bhagavān." Bhagavān, Absolute Truth ko samajhne mein aakhri shabd hai; isliye humein Supreme Personality of Godhead ko samajhna chahiye aur unki bhakti mein engage hona chahiye. Yeh knowledge ki perfection hai. Vinamrata se lekar Supreme Truth, Absolute Personality of Godhead tak pahunchne ka yeh process ek seedhi seedhi tarah hai, jaise ek seedhi seedhi seedhi hai jo ground floor se top floor tak jaati hai. Ab is seedhi par bahut saare log hain jo pehle ya dusre ya teesre floor tak pahunch gaye hain, par agar koi top floor, jo Kṛṣṇa ki samajh hai, tak nahi pahunchta, toh woh knowledge ke lower stage par hai. Agar koi Bhagwan se compete karna chahta hai aur saath hi spiritual knowledge mein aage badhna chahta hai, toh woh frustrate hoga. Yeh clearly bataya gaya hai ki bina humility ke, samajhna asal mein sambhav nahi hai. Apne aap ko Bhagwan samajhna sabse zyada puffed up hai. Halanki living entity hamesha material nature ke strict laws se kick hota hai, phir bhi woh sochta hai, "Main Bhagwan hoon" ignorance ke wajah se. Isliye, gyaan ka shuruat amānitva, humility se hota hai. Humein humble rehna chahiye aur jaana chahiye ki hum Supreme Lord ke liye subordinate hain. Supreme Lord ke khilaf rebellion ke wajah se, koi material nature ke liye subordinate ho jaata hai. Is sachai ko samajhna aur ismein convinced hona zaroori hai.
Chinmaya Commentary
संभवत अर्जुन के क्रियाशील स्वभाव से बाध्य होकर या फिर भगवान् श्रीकृष्ण के समाज सुधारक होने से जो कुछ भी हो भगवद्गीता हमें जिस रूप में उपलब्ध है वह आत्मोपलब्धि के विषय का अत्यन्त व्यावहारिक शास्त्रग्रन्थ है। जब कभी भी गीताचार्य अपने शिष्य को किसी मानसिक या बौद्धिक गुणविशेष को विकसित करने का उपदेश देते हैं तब तत्काल ही वे उसके सम्पादन का व्यावहारिक अभ्यसनीय उपाय भी बताते हैं।यदि कोई साधक पूर्व के तीन श्लोकों में वणिर्त गुणों का स्वयं में विकास करता है तो वह निश्चित ही अपने आन्तरिक और बाह्य जीवन व्यवहार में बहुत अधिक शक्ति का संचय कर सकता है। यह श्लोक बताता है कि किस प्रकार इस अतिरिक्त शक्ति का वह सही दिशा में सदुपयोग करे जिससे कि आत्मविकास में उसका लाभ मिल सके।अनन्ययोग से मुझ में अव्यभिचारिणी भक्ति अनन्यता का अर्थ है मन का ध्येय विषय में एकाग्र हो जाना। इसके लिये विजातीय वृत्तियों का सर्वथा त्याग करके ध्येयविषयक वृत्ति को ही बनाये रखने का अभ्यास आवश्यक होता है। ध्यान या भक्ति में इस स्थिरता के नष्ट होने के लिए दो कारण हो सकते हैं या तो साधक के मन की अस्थिरता या फिर ध्येय का ही निश्चित नहीं होना जब तक ये दोनों ही स्थिर नहीं होते भक्ति या ध्यान सफल नहीं हो सकता। यदि हमारी भक्ति एक मूर्ति से अन्य मूर्ति में परिवर्तित होती रहती है तो एकाग्रता कैसे सम्भव हो सकती है इसलिये यहाँ कहा गया है कि योग में प्रगति और विकास के लिए अनन्य योग से परमात्मा की भक्ति आवश्यक है। यहाँ लक्ष्य की स्थिरता के विषय में कहा गया है।अविभाजित ध्यान तथा मन में उत्साह के होने पर पर भक्ति में एकाग्रता आना सरल कार्य हो जाता है। अन्यथा मन ही विद्रोह करके स्वकल्पित मिथ्या आकर्षणों में भटकता रह सकता है।ध्यानाभ्यास के समय मन के अत्यन्त निम्न और घृणित कोटि के विषयों में विचरण करने के विषय में जिस प्रतीकात्मक वाक्य का प्रयोग भगवान् ने किया है उससे ही ज्ञात होता है कि वे मन के इस विचरण की कितनी कठोरता से निन्दा करना चाहते हैं। वे कहते हैं कि साधक की परम्परा में अव्यभिचारी भक्ति होनी चाहिये। व्याभिचार का अर्थ है किसी तुच्छ लाभ के लिये अपनी क्षमताओं एवं सुन्दरता का विक्रय करना। ईश्वर में समाहित चित्त ही ध्यान में एकनिष्ठ हो सकता है। यहाँ अव्यभिचारी शब्द से साधक को यह चेतावनी दी जाती है कि उसका ध्यान अनेक देवीदेवताओं अथवा विचारों में न भटके वरन् चुने हुये ध्येय के साथ एकनिष्ठ रहे।इस प्रकार का सुगठित जीवन तथा ध्यान की स्थिरता तब सम्भव होती है जब साधक उनके अनुकूल वातावरण में रहता है। इस बात को इन दो गुणों से दर्शाया गया है क एकान्तवास का सेवन तथा ख जनसमुदाय में अरुचि। मनुष्य का मन जितना अधिक शुद्ध एवं भोगों से विरत होता जाता है उसकी ज्ञान की जिज्ञासा उतनी ही अधिक बढ़ती जाती है। स्वाभाविक ही है कि फिर वह ज्ञान की पिपासा को शान्त करने के लिए लोगों के समुदाय से दूर जहाँ ज्ञान उपलब्ध हो वहाँ चला जाता है। यह बात कवि लेखक वैज्ञानिक आदि लोगों के विषय में भी सत्य है। इन सबको फिर एक ही लक्ष्य दिखाई देता है और इन्हें लौकिक बातों में कोई रुचि नहीं रह जाती।यहाँ जिस समुदाय में अरुचि रखने को कहा गया है वह असंस्कृत असभ्य भोगों में आसक्त जनों के समुदाय के सम्बन्ध में कहा गया है न कि सन्त पुरुषों के संग से। सत्संग तो ज्ञान का साधक होता है बाधक नहीं। एकान्तवास तथा जनसमुदाय से अरुचि का कोई व्यक्ति यह विपरीत अर्थ न समझे कि यहाँ जगत् से पलायन या समाज से द्वेष करने को कहा गया है।