Bhagavad Gita Chapter 13 Verse 12 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् | एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ||१३-१२||
Transliteration
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam . etajjñānamiti proktamajñānaṃ yadato.anyathā ||13-12||
Hindi Meaning
।।13.12।। अध्यात्मज्ञान में नित्यत्व अर्थात् स्थिरता तथा तत्त्वज्ञान के अर्थ रूप परमात्मा का दर्शन, यह सब तो ज्ञान कहा गया है, और जो इससे विपरीत है, वह अज्ञान है।।
English Meaning
Constancy in spiritual knowledge, and perception of the goal of knowledge—this is declared to be knowledge, and what is opposed to this is ignorance.
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 kam samajhdar logon ke liye sirf kaam ka interaction samajh aata hai, lekin asal mein yeh gyaan ka asli process hai. Agar koi is process ko accept karta hai, toh wo Absolute Truth tak pahunchne ki sambhavnayein khol sakta hai. Yeh sirf un bees chaar tatvon ka interaction nahi hai, jo pehle describe kiye gaye hain. Yeh asal mein un tatvon ke jaal se bahar nikalne ka tarika hai. Jo aatma sharir mein bandhi hui hai, wo un bees chaar tatvon se bani hui casing mein phansi hui hai, aur yahan jo gyaan ka process bataya gaya hai, wo is bandhan se nikalne ka zariya hai. Gyaan ke process ka sabse important point pehle line mein diya gaya hai: "Mayi cānanya-yogena bhaktir avyabhicāriṇī" - yeh gyaan ka process Lord ki nishkapat bhakti mein khatam hota hai. Agar koi Lord ki transcendental service ko nahi samajhta ya us tak nahi pahunch pata, toh baaki ke unnis items ka koi khaas maayne nahi hai. Lekin agar koi poori Kṛṣṇa consciousness mein bhakti karta hai, toh baaki unnis 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 ka starr prapt karta hai, usmein gyaan ki saari achhi qualities develop hoti hain. Spiritual master ko accept karna, jo aathve verse mein bataya gaya hai, bahut zaroori hai. Bhakti ka jeevan tab shuru hota hai jab koi ek bona fide spiritual master ko accept karta hai. Supreme Personality of Godhead, Śrī Kṛṣṇa, yahan clearly kehte hain ki yeh gyaan ka process hi asal raasta hai. Isse aage kuch bhi speculate karna bekaar hai. Gyaan ke items ko samajhne ka ek tareeka hai. Humility ka matlab hai ki kisi dusre se izzat milne ki chahat nahi honi chahiye. Material life ka concept hume izzat chahne par majboor karta hai, lekin jo insaan perfect knowledge mein hai, wo jaanta hai ki wo sirf yeh sharir nahi hai, toh is body se judi izzat ya beizzati bekaar hai. Is material deception ke liye bhookha nahi hona chahiye. Log apne dharm ke liye famous hone ki chahat rakhte hain, aur kabhi kabhi bina dharm ke principles samjhe kisi group mein shamil ho jaate hain aur khud ko religious mentor ke roop mein dikhana chahte hain. Actual spiritual science mein aage badhne ke liye, ek test hona chahiye ki wo kitna progress kar raha hai. Nonviolence ka matlab sirf sharir ko maarna nahi hai, balki dusron ko takleef mein daalna nahi hai. Log aam taur par ignorance se material life mein phas jaate hain, aur wo hamesha material dukh bhugat rahe hain. Isliye jab tak koi logon ko spiritual knowledge nahi deta, wo violence ka amal kar raha hai. Hum sab ko asli gyaan logon tak pahunchana chahiye, taaki wo jagrit ho sakein aur is material bandhan se bahar aa sakein. Yeh hi nonviolence hai. Tolerance ka matlab hai ki dusron se insult aur beizzati ko sehna seekhna chahiye. Agar koi spiritual knowledge ke advancement mein hai, toh bahut saari insults aur dishonor aayenge. Yeh toh expected hai, kyunki material nature aisi hi hai. Prahlāda jaise chhote bachche ko bhi, jo sirf paanch saal ka tha aur spiritual knowledge mein engaged tha, uska pita uski bhakti ke khilaf ho gaya tha. Pita ne usse maarne ki bohot koshish ki, lekin Prahlāda ne usse tolerate kiya. Isliye spiritual knowledge mein aage badhne ke liye bohot saari rukawatein aayengi, lekin hume tolerant rehna hai aur apne progress ko determination ke saath jaari rakhna hai. Simplicity ka matlab hai ki bina kisi diplomacy ke itna straightforward hona chahiye ki wo dushman ko bhi asli sachai bata sake. Spiritual master ko accept karna bahut zaroori hai, kyunki bina bona fide spiritual master ki guidance, koi bhi spiritual science mein aage nahi badh sakta. Ek disciple ko poori humility ke saath spiritual master ke paas jaana chahiye aur unhe apni seva pradaan karni chahiye, taaki wo apne blessings de sakein. Kyunki ek bona fide spiritual master Kṛṣṇa ka representative hota hai, agar wo apne disciple ko koi blessing dete hain, toh wo disciple bina kisi regulative principles ko follow kiye hi aage badh jaata hai. Ya phir, jo disciple bina kisi reservation ke spiritual master ki seva karta hai, uske liye regulative principles follow karna asaan ho jaata hai. Cleanliness spiritual life mein aage badhne ke liye zaroori hai. Cleanliness do tarah ki hoti hai: external aur internal. External cleanliness ka matlab hai snan karna, lekin internal cleanliness ke liye hume hamesha Kṛṣṇa ke bare mein sochna aur Hare Kṛṣṇa ka japa karna chahiye. Yeh process purane karma ki dhool ko man se saaf karta hai. Steadiness ka matlab hai ki kisi bhi cheez mein determination se aage badhna chahiye. Aise bina koi tangible progress nahi ho sakta. Self-control ka matlab hai ki hume kuch bhi aisa nahi lena chahiye jo spiritual progress ke path ke liye harmful ho. Hume isse apnana chahiye aur jo bhi spiritual progress ke path ke against ho, usse reject kar dena chahiye. Yeh asli renunciation hai. Indriyaan itni strong hoti hain ki hamesha sense gratification ki chahat karti hain. Hume in demands ko nahi poora karna chahiye, jo zaroori nahi hain. Indriyaan sirf tabhi gratify honi chahiye jab tak sharir fit rahe, taaki hum spiritual life mein aage badh sakein. Sabse important aur uncontrollable sense hai tongue. Agar koi tongue ko control kar leta hai, toh baaki indriyaan ko control karne ki sambhavna hoti hai. Tongue ka kaam hai taste karna aur vibrate karna. Isliye, systematic regulation se tongue ko hamesha Kṛṣṇa ko pradaan kiye gaye foodstuffs ke remnants ko taste karne aur Hare Kṛṣṇa ka japa karne mein lagana chahiye. Aankhein sirf Kṛṣṇa ke sundar roop ko dekhne ke liye hone chahiye. Aise hi, kaan Kṛṣṇa ke bare mein sunne mein aur naak Kṛṣṇa ko pradaan kiye gaye phoolon ki khushboo lene mein hone chahiye. Yeh hi bhakti ka process hai, aur yeh samjha jaata hai ki Bhagavad-gītā sirf bhakti ke science ko samjhati hai. Bhakti ka service hi main aur akeli objective hai. Jo log Bhagavad-gītā par bekaar ka comment karte hain, wo readers ka dhyan dusre subjects ki taraf divert karte hain, lekin Bhagavad-gītā mein bhakti ke alawa aur koi subject nahi hai. False ego ka matlab hai is body ko khud samajhna. Jab koi samajhta hai ki wo apne sharir nahi, balki spirit soul hai, tab wo apne asli ego tak pahunchta hai. Ego toh hai. False ego ko condemn kiya jaata hai, lekin asli ego ko nahi. Vedic literature mein kaha gaya hai, "ahaṁ brahmāsmi": main Brahman hoon, main spirit hoon. Yeh "main hoon" ka sense bhi liberated stage of self-realization mein hota hai. Yeh sense "main hoon" ego hai, lekin jab yeh sense is false body par apply hota hai, toh yeh false ego ho jaata hai. Jab yeh sense reality par apply hota hai, tab yeh real ego hota hai. Kuch philosophers kehte hain ki hume apne ego ko chhod dena chahiye, lekin hum apne ego ko nahi chhod sakte, kyunki ego ka matlab identity hai. Hume zaroor apne body ke false identification ko chhod dena chahiye. Hume yeh samajhna chahiye ki janm, mrityu, budhape aur bimari ka dukh kya hai. Vedic literature mein janm ke baare mein bohot saari descriptions hain. Śrīmad-Bhāgavatam mein, unborn ka world, maa ke garbh mein bachche ka rehna, uska dukh, etc., sab kuch bohot achhe se explain kiya gaya hai. Yeh samajhna chahiye ki janm dukhdaayak hai. Kyunki hum bhool jaate hain ki humne maa ke garbh mein kitna dukh saha hai, isliye hum janm aur mrityu ke dohraav ka koi solution nahi nikaalte. Isi tarah, mrityu ke samay bhi har tarah ke dukh hote hain, jo authoritative scriptures mein bhi mention kiye gaye hain. Inhe 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, lekin inse bachne ka koi tarika nahi hai. Jab tak hum is material life ko pessimistically nahi dekhte, janm, mrityu, budhape aur bimari ke dukh ko nahi samajhte, tab tak hume spiritual life mein aage badhne ka koi impetus nahi milta. Bacche, biwi aur ghar se detachment ka matlab yeh nahi hai ki hume inke liye koi feeling nahi honi chahiye. Yeh toh natural objects of affection hain. Lekin jab yeh spiritual progress ke liye favorable nahi hote, toh hume inse attached nahi hona chahiye. Ghar ko sukhmay banane ka sabse achha process Kṛṣṇa consciousness hai. Agar koi poori Kṛṣṇa consciousness mein hai, toh wo apne ghar ko bohot khush rakh sakta hai, kyunki Kṛṣṇa consciousness ka yeh process bohot aasaan hai. Bas Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare ka japa karein, Kṛṣṇa ko pradaan kiye gaye bhojan ke remnants ko accept karein, Bhagavad-gītā aur Śrīmad-Bhāgavatam par kuch discussion karein, aur Deity worship mein engage ho jaayein. Yeh chaar cheezein kisi ko khush karne ke liye kaafi hain. Hume apne parivaar ke members ko is tarah train karna chahiye. Parivaar ke members subah aur shaam milkar Hare Kṛṣṇa ka japa kar sakte hain. Agar koi apne parivaar ki zindagi ko is tarah Kṛṣṇa consciousness mein mould kar sakta hai, toh family life se renounced life mein badalne ki koi zaroorat nahi hai. Lekin agar yeh favorable nahi hai, toh family life ko chhod dena chahiye. Kisi ko Kṛṣṇa ko samajhne ya seva karne ke liye sab kuch sacrifice karna chahiye, jaise Arjuna ne kiya. Arjuna nahi chahta tha ki wo apne parivaar ke sadasyon ko mare, lekin jab usne samjha ki yeh parivaar ke sadasya uski Kṛṣṇa realization ke liye rukawat hain, toh usne Kṛṣṇa ki instruction ko accept kiya aur unhe maara. Har haal mein, kisi ko family life ke sukh aur dukh se detached rehna chahiye, kyunki is duniya mein koi bhi poori tarah se khush ya poori tarah se dukhi nahi ho sakta. Suukh aur dukh material life ke saath saath aate hain. Hume tolerate karna seekhna chahiye, jaise ki Bhagavad-gītā mein kaha gaya hai. Hum kabhi bhi sukh aur dukh ke aane jaane ko restrict nahi kar sakte, toh hume materialistic zindagi se detached rehna chahiye aur dono cases mein automatically equipoised rehna chahiye. Aam taur par, jab hume kuch chahiye hota hai, toh hum khush hote hain, aur jab kuch nahi chahiye hota, toh hum dukhi hote hain. Lekin agar hum asal mein spiritual position mein hain, toh yeh cheezein hume agitate nahi karengi. Us stage tak pahunchne ke liye, hume unbreakable devotional service ka abhyas karna hoga. Kṛṣṇa ki taraf bina deviation ke bhakti ka service matlab hai ki hume devotional service ke nau processes mein engage hona chahiye – japa, sunna, pooja, 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 wo materialistic logon ke saath milne ki ichha nahi rakhta. Yeh uski nature ke against hoga. Koi apne aap ko test kar sakta hai ki wo kitna akeli jagah rehne ke liye inclined hai, bina unwanted association ke. Naturally, ek devotee ko bekaar ki sporting, cinema jaane ya social function ka maza lene ka koi shauk nahi hota, kyunki wo samajhta hai ki yeh sirf time ka waste hai. Bahut saare research scholars aur philosophers sex life ya kisi aur subject ka study karte hain, lekin Bhagavad-gītā ke hisaab se aise research work aur philosophical speculation ka koi value nahi hai. Yeh zyada tar bekaar hai. Bhagavad-gītā ke hisaab se, hume philosophical discretion ke saath atma ki nature ke bare mein research karni chahiye. Hume apne aap ko samajhne ke liye research karni chahiye. Yeh yahan recommend kiya gaya hai. Self-realization ke liye, yahan clearly kaha gaya hai ki bhakti-yoga khaas tor par practical hai. Jab bhi devotion ka sawal aata hai, toh hume Supersoul aur individual soul ke beech ke sambandh par sochna chahiye. Individual soul aur Supersoul kabhi ek nahi ho sakte, kam se kam bhakti ke nazariye se nahi. Individual soul ka Supreme Soul ke liye service eternal hai, nityam, jaise ki yahan clearly bataya gaya hai. Toh bhakti, ya devotional service, eternal hai. Hume is philosophical conviction mein established hona chahiye. Śrīmad-Bhāgavatam mein (1.2.11) yeh explain kiya gaya hai. "Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam." "Jo log sach mein Absolute Truth ko jaante hain, wo jaante hain ki Self teen alag phases mein realize hota hai, jaise Brahman, Paramātmā aur Bhagavān." Bhagavān Absolute Truth ka last word hai; isliye hume Supreme Personality of Godhead ko samajhne tak pahunchna chahiye aur phir Lord ki bhakti mein engage hona chahiye. Yeh knowledge ki perfection hai. Humility se lekar Supreme Truth, Absolute Personality of Godhead ko realize karne tak, yeh process ek seedhi seedhi tarah se hai jo ground floor se upar ke floor tak jaati hai. Ab is seedh par bohot saare log hain jo pehle floor, doosre ya teesre floor tak pahunch gaye hain, lekin jab tak koi top floor, jo Kṛṣṇa ki samajh hai, tak nahi pahunchta, wo knowledge ke lower stage par hai. Agar koi God se compete karna chahta hai aur saath hi spiritual knowledge mein aage badhna chahta hai, toh wo frustrate hoga. Yeh clearly kaha gaya hai ki bina humility ke, understanding sach mein possible nahi hai. Apne aap ko God samajhna sabse zyada puffed up hona hai. Jabki living entity hamesha material nature ke strict laws se kicked hota hai, wo phir bhi sochta hai, "Main God hoon" ignorance ki wajah se. Isliye, gyaan ki shuruaat amānitva, 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, koi material nature ke liye subordinate ban jaata hai. Is sachai ko samajhna aur is par vishwas karna zaroori hai.
Chinmaya Commentary
ज्ञान को दर्शाने वाले इस प्रकरण के इस अन्तिम श्लोक में भगवान् श्रीकृष्ण दो और गुणों को बताते हैं अध्यात्म ज्ञान में स्थिरता तथा तत्त्वज्ञानार्थ का दर्शन।आत्मज्ञान में स्थिरता आत्मज्ञान जीवन में अनुभव करके जीने का विषय है केवल बुद्धि से सीखने का नहीं। यदि आत्मा ही एक सर्वव्यापी पारमार्थिक सत्य है तब साधक को अपने व्यक्तित्व के सभी स्तरों पर आत्मदृष्टि से रहने का प्रयत्न करना चाहिये। स्वयं को आत्मा जानकर उसी बोध में स्थित होकर साधक को अपने जीवन के समस्त व्यवहार करने चाहिये। इसके लिये सतत अभ्यास की आवश्यकता होती है।तत्त्वज्ञानार्थदर्शनम् अमानित्वादि गुणों का विकास जिसके निमित्त करने को कहा गया है वह है तत्त्वज्ञान और उस तत्त्वज्ञान के अर्थ का जो लक्ष्य है उसका दर्शन करना। संसार बन्धनों की उपरामता अर्थात् मोक्ष ही वह लक्ष्य है। लक्ष्य का सतत स्मरण करते रहने से साधनाभ्यास में प्रवृत्ति और उत्साह बना रहता है जो लक्ष्यप्राप्ति में साहाय्यकारी सिद्ध होता है। इस प्रकरण में इन बीस गुणों को ही ज्ञान कहा गया है क्योंकि ये समस्त गुण आत्मसाक्षात्कार के लिए अनुकूल हैं।उपर्युक्त ज्ञान के द्वारा जानने योग्य ज्ञेय वस्तु क्या है इसके उत्तर में कहते हैं