Bhagavad Gita Chapter 13 Verse 8 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् | आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ||१३-८||
Transliteration
amānitvamadambhitvamahiṃsā kṣāntirārjavam . ācāryopāsanaṃ śaucaṃ sthairyamātmavinigrahaḥ ||13-8||
Hindi Meaning
।।13.8।। अमानित्व, अदम्भित्व, अहिंसा, क्षमा, आर्जव, आचार्य की सेवा, शुद्धि, स्थिरता और आत्मसंयम।।
English Meaning
Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control;
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 logon dwara galat samjha jaata hai, jo zyada samajhdaar nahi hote. Lekin asal mein, yeh gyaan ka sahi process hai. Agar koi is process ko accept karta hai, toh woh Absolute Truth tak pahunchne ki sambhavna rakhta hai. Yeh sirf un bees chakkar ke tatvon ki baat nahi hai, jo pehle bataye gaye hain. Yeh asal mein un tatvon ke jaal se bahar nikalne ka ek zariya hai. Jo atma sharir mein bandhi hui hai, woh un bees chakkar ke tatvon se bani hui body ke dwara bandhi hai, aur yeh gyaan ka process is bandhan se nikalne ka tarika hai. Gyaan ke process ki sabse zaroori baat pehle line mein hai: "Mayi cānanya-yogena bhaktir avyabhicāriṇī". Matlab, gyaan ka process sirf Bhagwan ki bhakti mein samaapt hota hai. Agar koi Bhagwan ki transcendental seva tak nahi pahunchta, toh baaki unnis cheezein koi khaas maayne nahi rakhti. Lekin agar koi poori Kṛṣṇa consciousness mein bhakti karta hai, toh baaki cheezein khud-ba-khud usmein vikasit ho jaati hain. Jaise ki Śrīmad-Bhāgavatam mein kaha gaya hai, "yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ". Jo vyakti bhakti ki stithi tak pahunchta hai, usmein saari achhi qualities vikasit hoti hain. Spiritual master ko accept karna, jo aathve verse mein bataya gaya hai, bahut zaroori hai. Bhakti ki shuruaat tab hoti hai jab koi ek bona fide spiritual master ko accept karta hai. Bhagwan Śrī Kṛṣṇa yahan saaf keh rahe hain ki yeh gyaan ka process hi asal raasta hai. Isse aage kuch bhi sochna bekaar hai. Gyaan ko samajhne ke liye kuch points hain. Vinamrata ka matlab hai ki kisi aur se izzat pane ki chinta nahi karni chahiye. Material life mein hum sab izzat pane ke liye bechain rehte hain, lekin jo vyakti perfect gyaan mein hai, woh jaanta hai ki woh yeh sharir nahi hai, toh izzat ya beizzati ka koi maayne nahi hai. Aise material deception ke peeche bhagne ki zaroorat nahi hai. Log apne dharm ke liye mashhoor hone ki chahat rakhte hain, aur kabhi-kabhi yeh dekha gaya hai ki bina dharm ke principles samjhe, log kisi aise group mein chale jaate hain jo asal mein dharmik principles ko follow nahi karte, aur phir apne aapko ek dharmik mentor ke roop mein dikhana chahte hain. Spiritual science mein aage badhne ke liye, ek test hona chahiye dekhne ke liye ki koi kitna progress kar raha hai. Nonviolence ka matlab sirf body ko maarna nahi hai, balki doosron ko takleef mein nahi daalna hai. Log aam taur par material life ki ignorance se bandhe hue hain aur hamesha dukh bhugat rahe hain. Isliye, jab tak koi logon ko spiritual gyaan nahi deta, woh violence hi kar raha hai. Humein asli gyaan logon tak pahunchana chahiye, taaki woh enlightened ho sakein aur material bandhan se nikal sakein. Yeh hi nonviolence hai. Tolerance ka matlab hai ki doosron se apne liye insult aur beizzati ko sahna seekhna. Agar koi spiritual gyaan mein aage badh raha hai, toh bahut saari insults aur beizzati milegi. Yeh toh expect kiya jaata hai kyunki material nature aisa hi hai. Prahlāda jaise chhote se ladke ne bhi, jo sirf paanch saal ka tha, spiritual gyaan ki cultivation mein tha, jab uska pita uski bhakti ke khilaf ho gaya, toh usne tolerance dikhayi. Toh spiritual gyaan mein aage badhne ke liye kai rukawat aayengi, lekin humein tolerant rehna hai aur apne progress ko determination ke saath continue karna hai. Simplicity ka matlab hai bina kisi diplomacy ke, itna seedha hona chahiye ki woh dushman ko bhi asal sachai bata sake. Spiritual master ko accept karna bahut zaroori hai, kyunki bina bona fide spiritual master ki instruction ke, koi spiritual science mein aage nahi badh sakta. Humein spiritual master ke paas sabhi vinamrata ke saath jaana chahiye aur unhe sabhi services deni chahiye, taaki woh apne blessings disciple par daal sakein. Kyunki bona fide spiritual master Kṛṣṇa ke representative hote hain, agar woh apne disciple ko koi blessings dete hain, toh woh disciple ko bina regulative principles follow kiye bhi aage badha sakte hain. Ya phir, jo disciple bina kisi reservation ke spiritual master ki seva karta hai, uske liye regulative principles follow karna aasan ho jaata hai. Cleanliness spiritual life mein advancement ke liye zaroori hai. Cleanliness do tarah ki hoti hai: external aur internal. External cleanliness ka matlab hai snan karna, lekin internal cleanliness ka matlab hai hamesha Kṛṣṇa ke baare mein sochna aur Hare Kṛṣṇa chant karna. Yeh process past karma ki dhool ko mann se saaf karta hai. Steadiness ka matlab hai ki kisi ko spiritual life mein progress karne ke liye bahut determined hona chahiye. Aise determination ke bina, koi tangible progress nahi kar sakta. Aur self-control ka matlab hai ki koi bhi cheez jo spiritual progress ke path ke liye nuksan de, usse accept nahi karna chahiye. Isse accustomed hona chahiye aur jo bhi cheez spiritual progress ke khilaf ho, usse reject karna chahiye. Yeh asli renunciation hai. Indriyaan itni strong hoti hain ki woh hamesha sense gratification chahte hain. Humein in demands ko nahi maanana chahiye, jo zaroori nahi hain. Indriyaan sirf tabhi satisfy honi chahiye jab tak body fit rahe, taaki koi spiritual life mein aage badh sake. Sabse zaroori aur uncontrollable indriya tongue hai. Agar koi tongue ko control kar sakta hai, toh baaki indriyaan ko control karne ki sambhavna hai. Tongue ka kaam hai taste karna aur vibrate karna. Isliye, systematic regulation se, tongue ko hamesha Kṛṣṇa ko offer kiye gaye foodstuffs ka taste lene aur Hare Kṛṣṇa chant karne mein engage karna chahiye. Jahan tak aankhon ka sawaal hai, unhe sirf Kṛṣṇa ke sundar roop dekhne ki ijaazat honi chahiye. Yeh aankhein control karne ka tarika hai. Waise hi, kaan Kṛṣṇa ke baare mein sunne mein engage hone chahiye aur naak Kṛṣṇa ko offer kiye gaye phoolon ki khushboo lene mein. Yeh bhakti ka process hai, aur yahan samjha jaata hai ki Bhagavad-gītā sirf bhakti ke science ko expound kar rahi hai. Bhakti ka service sabse bada aur akela objective hai. Jo log Bhagavad-gītā ko samajhne mein samajhdar nahi hain, woh reader ka mann dusre subjects ki taraf divert karne ki koshish karte hain, lekin Bhagavad-gītā mein bhakti ke alawa aur koi subject nahi hai. False ego ka matlab hai is body ko apne aap se samajhna. Jab koi samajhta hai ki woh apni body nahi hai aur woh spirit soul hai, toh woh apne asli ego tak pahunchta hai. Ego toh hai. False ego ko condemn kiya gaya hai, lekin asli ego nahi. Vedic literature mein kaha gaya hai, "ahaṁ brahmāsmi": main Brahman hoon, main spirit hoon. Yeh "main hoon", apne aap ka ehsaas, liberated stage of self-realization mein bhi hota hai. Yeh "main hoon" ka ehsaas ego hai, lekin jab yeh false body par lagu hota hai, toh yeh false ego hai. Jab self ka ehsaas reality par lagu hota hai, toh yeh asli ego hai. Kuch philosophers kehte hain ki humein apna ego chhod dena chahiye, lekin hum apna ego nahi chhod sakte, kyunki ego ka matlab hai identity. Humein apne body ke false identification ko chhodna chahiye. Humein yeh samajhna chahiye ki janm, mrityu, vriddhapan aur bimari ka dukh kya hota hai. Vedic literature mein janm ke baare mein bahut saari descriptions hain. Śrīmad-Bhāgavatam mein, unborn world, maa ke womb mein bachche ka rehna, uski takleef, etc., bahut achhe se bataye gaye hain. Yeh samajhna zaroori hai ki janm dukhdayak hai. Kyunki hum bhool jaate hain ki humne maa ke womb mein kitna dukh bhugat liya hai, isliye hum janm aur mrityu ke punaravritti ka koi solution nahi nikaalte. Waise hi, mrityu ke samay har tarah ke dukh hote hain, aur yeh bhi authoritative scriptures mein bataye gaye hain. Inhe discuss karna chahiye. Aur jahan tak bimari aur vriddhapan ka sawaal hai, sabko practical experience hota hai. Koi bhi bimaar nahi hona chahta, aur koi bhi budha nahi hona chahta, lekin inse bachna nahi hai. Jab tak hum material life ke is pessimistic view ko nahi rakhte, janm, mrityu, vriddhapan aur bimari ke dukh ko samajhte hue, tab tak hum spiritual life mein aage badhne ke liye koi impetus nahi milta. Bachchon, patni aur ghar se detach hone ka matlab yeh nahi hai ki kisi ko inke liye koi feeling nahi rakhni chahiye. Yeh natural objects of affection hain. Lekin jab yeh spiritual progress ke liye favorable nahi hote, toh inse attached nahi hona chahiye. Ghar ko pleasant banane ka sabse acha 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. Bas Hare Kṛṣṇa chant karna hai, Kṛṣṇa ko offer kiye gaye foodstuffs ka remnants lena hai, Bhagavad-gītā aur Śrīmad-Bhāgavatam jaise books par thoda discussion karna hai, aur Deity worship mein engage hona hai. Yeh chaar cheezein kisi ko khush rakhengi. Humein apne parivaar ke sadasyon ko is tarike se train karna chahiye. Parivaar ke sadasya subah aur shaam milkar Hare Kṛṣṇa chant kar sakte hain. Agar koi apne parivaar ki zindagi ko is tarike se Kṛṣṇa consciousness mein badal sakta hai, toh family life se renounced life mein badalne ki 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 chahte the ki woh apne parivaar ke sadasyon ko maaren, lekin jab unhe samajh aaya ki yeh parivaar ke sadasye unki Kṛṣṇa realization ke liye rukawat hain, toh unhone Kṛṣṇa ki instruction ko accept kiya aur ladai ki. Har haal mein, kisi ko family life ke sukh aur dukh se detach hona chahiye, kyunki is duniya mein koi bhi kabhi poori tarah se khush ya poori tarah se dukhi nahi ho sakta. Sukh aur dukh material life ke saath-saath chalte hain. Humein tolerate karna seekhna chahiye, jaise Bhagavad-gītā mein kaha gaya hai. Koi bhi sukh aur dukh ke aane jaane ko restrict nahi kar sakta, isliye kisi ko materialistic way of life se detach hona chahiye aur dono cases mein automatically equipoised rehna chahiye. Aam taur par, jab hume kuch chahiye milta hai toh hum bahut khush hote hain, aur jab hume kuch nahi chahiye milta hai toh hum dukhi hote hain. Lekin agar hum asal mein spiritual position mein hain, toh yeh 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 bhakti ka service matlab hai ki humein bhakti ke nau processes mein engage hona hai – chanting, hearing, worshiping, respect 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 ko adopt karta hai, toh woh materialistic logon ke saath milne ki ichha nahi rakhta. Yeh uski nature ke khilaf hoga. Koi apne aap ko test kar sakta hai dekh kar ki woh kitna akeli jagah rehne ke liye inclined hai, bina unwanted association ke. Naturally, ek devotee ko unnecessary sporting, cinema jaana, ya kisi social function ka maza nahi aata, kyunki woh samajhta hai ki yeh sab sirf samay ka barbaad hai. Bahut saare research scholars aur philosophers sex life ya kisi aur subject ka study karte hain, lekin Bhagavad-gītā ke mutabik, aise research work aur philosophical speculation ka koi maayne nahi hai. Yeh bekar hai. Bhagavad-gītā ke mutabik, kisi ko soul ki nature ke baare mein philosophical discretion se research karni chahiye. Kisi ko self ko samajhne ke liye research karni chahiye. Yeh yahan recommend kiya gaya hai. Self-realization ke liye yahan saaf kaha gaya hai ki bhakti-yoga khaas taur par practical hai. Jab bhi devotion ki baat hoti hai, toh kisi ko Supersoul aur individual soul ke beech ke relationship par dhyan dena chahiye. Individual soul aur Supersoul ek nahi ho sakte, kam se kam bhakti ke concept mein toh nahi. Yeh individual soul ka Supreme Soul ko service dena eternal hai, jaise ki yahan saaf bataya gaya hai. Toh bhakti, ya devotional service, eternal hai. Kisi ko 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 realize hota hai, jaise Brahman, Paramātmā aur Bhagavān". Bhagavān Absolute Truth ko realize karne ka aakhri shabd hai; isliye kisi ko Supreme Personality of Godhead ko samajhne tak pahunchna chahiye aur is tarah Bhagwan ki bhakti mein engage hona chahiye. Yeh gyaan ki perfection hai. Vinamrata se lekar Supreme Truth, Absolute Personality of Godhead tak ke realization tak, yeh 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 bahut saare log pehle floor, dusre floor ya teesre floor tak pahunch gaye hain, lekin jab tak koi top floor, jo Kṛṣṇa ko samajhne ka hai, tak nahi pahunchta, woh gyaan ke lower stage par hi hai. Agar koi Bhagwan se compete karna chahta hai aur saath hi spiritual gyaan mein aage badhna chahta hai, toh woh frustrate hoga. Yeh saaf hai ki bina vinamrata ke, samajhna sach mein sambhav nahi hai. Apne aap ko Bhagwan samajhna sabse zyada puffed up hona hai. Jabki jeevatma hamesha material nature ke stringent laws se kick hoti rehti hai, phir bhi woh sochta hai, "Main Bhagwan hoon" ignorance ki wajah se. Isliye gyaan ki shuruaat amānitva, yani humility se hoti hai. Kisi ko humble hona chahiye aur yeh jaan lena chahiye ki woh Supreme Lord ke liye subordinate hai. Supreme Lord ke khilaf rebellion karne ki wajah se, koi material nature ke liye subordinate ho jaata hai. Kisi ko is sachai ko samajhna aur ismein convinced hona chahiye.
Chinmaya Commentary
अमानित्व स्वयं को पूजनीय व्यक्ति समझना मान कहलाता है। उसका अभाव अमानित्व है।अदम्भित्व अपनी श्रेष्ठता का प्रदर्शन न करने का स्वभाव।अहिंसा शरीर मन और वाणी से किसी को पीड़ा न पहुँचाना।क्षान्ति किसी के अपराध किये जाने पर भी मन में विकार का न होना क्षान्ति अर्थात् सहनशक्ति है।आर्जव हृदय का सरल भाव अकुटिलता।आचार्योपासना गुरु की केवल शारीरिक सेवा ही नहीं वरन् उनके हृदय की पवित्रता और बुद्धि के तत्त्वनिश्चय के साथ तादात्म्य करने का प्रयत्न ही वास्तविक आचार्योपासना है।शौचम् शरीर वस्त्र बाह्य वातावरण तथा मन की भावनाओं विचारों उद्देश्यों तथा अन्य वृत्तियों की शुद्धि भी इस शब्द से अभिप्रेत है।स्थिरता जीवन के सांस्कृतिक एवं आध्यात्मिक लक्ष्य को प्राप्त करने के लिए दृढ़ निश्चय और एकनिष्ठ प्रयत्न।आत्मसंयम जगत् के साथ व्यवहार करते समय इन्द्रियों तथा मन पर संयम होना।