Bhagavad Gita Chapter 13 Verse 9 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
इन्द्रियार्थेषु वैराग्यमनहंकार एव च | जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ||१३-९||
Transliteration
indriyārtheṣu vairāgyamanahaṃkāra eva ca . janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ||13-9||
Hindi Meaning
।।13.9।। इन्द्रियों के विषय के प्रति वैराग्य, अहंकार का अभाव, जन्म, मृत्यु, वृद्धवस्था, व्याधि और दुख में दोष दर्शन...৷৷.।।
English Meaning
Detachment from the objects of the senses, absence of false ego, the perception of the evil of birth, death, old age, and disease;
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 dwara sirf karyakram ke interaction ke roop mein samjha jaata hai. Lekin asal mein yeh gyaan ka asli process hai. Agar koi is process ko accept kare, toh woh Absolute Truth tak pahunchne ki sambhavana rakh sakta hai. Yeh koi twenty-four elements ka interaction nahi hai, jo pehle bataya gaya tha. Yeh actually un elements ke jaal se nikalne ka tarika hai. Jo atma sharir mein bandhi hai, woh body ke through bandhi hoti hai, jo ki in twenty-four elements se bani hoti hai, aur yeh gyaan ka process is bandhan se nikalne ka zariya hai. Gyaan ke process ki sabse zaroori baat pehle line mein hai: "Mayi cānanya-yogena bhaktir avyabhicāriṇī" - yeh gyaan ka process Lord ke liye nishkapat bhakti se khatam hota hai. Agar koi Lord ki transcendental seva tak nahi pahunchta, toh baaki ke 19 items ka koi khaas maayne nahi hai. Lekin agar koi full Kṛṣṇa consciousness mein bhakti karta hai, toh baaki 19 items usmein khud-ba-khud develop ho jaate hain. Jaise ki Śrīmad-Bhāgavatam mein kaha gaya hai, "yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ" - jo bhakti ko prapt karta hai, usmein sabhi achhe gun viksit hote hain. Spiritual master ko accept karna bhi zaroori hai, jaise ki aathve verse mein bataya gaya hai. Jo bhi bhakti mein hai, uske liye yeh sabse zaroori hai. Transcendental life tab shuru hoti hai jab koi bona fide spiritual master ko accept karta hai. Supreme Personality of Godhead, Śrī Kṛṣṇa, yahaan clearly batate hain ki yeh gyaan ka process asal mein sahi rasta hai. Isse aage kuch bhi speculate karna bekaar hai. Is gyaan ko samajhne ke liye kuch points hain. Vinamrata ka matlab hai ki kisi ko auron se izzat chahne ki chinta nahi karni chahiye. Material life humein izzat ki bhookh deti hai, lekin jo vyakti perfect gyaan mein hai, uske liye body se judi koi bhi izzat ya beizzati bekaar hai. Humein is material dhoka se door rehna chahiye. Log apne dharm ke liye mashhoor hone ke liye bechain rehte hain aur kabhi-kabhi bina dharm ke principles samjhe kisi group mein ghus jaate hain aur khud ko religious mentor dikhana chahte hain. Spiritual science mein actual advancement ka pata lagana chahiye ki hum kitna aage badh rahe hain. Nonviolence ka matlab sirf body ko maarna nahi hai, balki doosron ko takleef mein nahi daalna hai. Log material life ke ignorance mein bandhe hain aur hamesha dukh bhugat rahe hain. Isliye agar koi logon ko spiritual knowledge ki taraf nahi le jaata, toh woh violence kar raha hai. Humein asli gyaan sabko dene ki koshish karni chahiye, taaki log enlightened ho sakein aur material bandhan se nikal sakein. Yeh hai nonviolence. Tolerance ka matlab hai doosron se insult aur beizzati ko sahna. Agar koi spiritual knowledge ke liye engaged hai, toh bahut saari insults aur beizzati aayegi. Yeh expected hai kyunki material nature aisi hai. Prahlāda, jo sirf paanch saal ka tha, jab apne pitaji ke virodh mein tha, toh usne un sab takleefon ko sah liya. Toh spiritual knowledge mein aage badhne ke liye tolerance zaroori hai. Simplicity ka matlab hai bina kisi chhal ke itna seedha hona chahiye ki dushman ko bhi sacchai bata sake. Spiritual master ko accept karna zaroori hai, kyunki bina bona fide spiritual master ki instruction ke koi bhi spiritual science mein aage nahi badh sakta. Humein spiritual master ke paas sabhi humility ke saath jaana chahiye aur unhe apni seva deni chahiye taaki wo apne blessings disciple par daal sakein. Ek bona fide spiritual master Kṛṣṇa ka representative hota hai, agar wo disciple ko blessings dete hain, toh wo bina kisi regulative principles ke bhi aage badh jaata hai. Ya phir, jo disciple bina kisi reservation ke spiritual master ki seva karega, uske liye regulative principles follow karna asaan hoga. Cleanliness bhi 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 ke liye hamesha Kṛṣṇa ko yaad karna aur Hare Kṛṣṇa chant karna hai. Yeh process man ke past karma ki dhool ko saaf karta hai. Steadiness ka matlab hai ki kisi ko spiritual life mein progress karne ke liye bahut determined hona chahiye. Aise bina determination ke, koi bhi tangible progress nahi kar sakta. Aur self-control ka matlab hai ki koi bhi cheez jo spiritual progress ke liye khatarnaak ho, usse accept nahi karna chahiye. Humein ismein accustomed hona chahiye aur jo bhi cheezein spiritual progress ke against hain, unhe reject karna chahiye. Yeh hai asli renunciation. Indriyaan itni majboot hoti hain ki hamesha sense gratification ki chahat karti hain. Humein in demands ko nahi maanana 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 uncontrollable indriya zubaan hai. Agar koi zubaan ko control kar sakta hai, toh baaki indriyon ko control karne ki sambhavana hai. Zubaan ka kaam hai taste karna aur vibrate karna. Isliye, systematic regulation se, zubaan ko hamesha Kṛṣṇa ke prashad ko taste karne aur Hare Kṛṣṇa chant karne mein laga dena chahiye. Aankhein sirf Kṛṣṇa ki sundar roop dekhne ke liye honi chahiye. Waise hi, kaan Kṛṣṇa ke baare mein sunne mein aur naak Kṛṣṇa ko offer kiye gaye phoolon ki khushboo me honi chahiye. Yeh hai bhakti ka process, aur yeh samjha jaata hai ki Bhagavad-gītā sirf bhakti ka science samjhati hai. Bhakti ka hi main aur akela objective hai. Jo log Bhagavad-gītā par bekaar ki baatein karte hain, wo reader ka dhyan doosre subjects ki taraf divert karne ki koshish karte hain, lekin Bhagavad-gītā mein bhakti ke alawa koi aur subject nahi hai. False ego ka matlab hai is body ko apne aap ko samajhna. Jab koi samajhta hai ki woh apne body nahi hai aur 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" ki bhavna bhi liberated stage of self-realization mein hoti hai. Yeh "main hoon" ki bhavna ego hai, lekin jab yeh false body par lagu hoti hai, toh yeh false ego hai. Jab yeh bhavna reality par lagu hoti hai, toh yeh asli ego hai. Kuch philosophers kehte hain ki humein apna ego chhod dena chahiye, lekin hum apne ego ko nahi chhod sakte, kyunki ego ka matlab identity hai. Humein zaroor apne body ke false identification ko chhod dena chahiye. Humein yeh samajhna chahiye ki janm, mrityu, vriddhavastha aur rog ko accept karna kitna dukhdayak hai. Vedic literatures mein janm ke baare mein descriptions hain. Śrīmad-Bhāgavatam mein, jo unborn ka world hai, maa ke garbh mein bachche ka rehna, uska dukh, etc., sab bahut achhe se bataya gaya hai. Yeh samajhna zaroori hai ki janm dukhdayak hai. Kyunki hum bhool jaate hain ki humne maa ke garbh mein kitna dukh saha, hum janm aur mrityu ke punaravartan ka koi solution nahi nikaalte. Waise hi, mrityu ke samay sab tarah ke dukh hote hain, jo authoritative scriptures mein bhi bataye gaye hain. Inhe discuss karna chahiye. Aur jahan tak rog aur vriddhavastha ki baat hai, sabko practical experience hota hai. Koi bhi rog nahi chahata, aur koi bhi vriddh nahi hona chahta, lekin inse bachna nahi hai. Jab tak hum is material life ke pessimistic view ko nahi apnaate, janm, mrityu, vriddhavastha aur rog ke dukh ko nahi samjhenge, tab tak spiritual life mein aage badhne ka koi impetus nahi hoga. Bacchon, patni aur ghar se detachment ka matlab 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, toh humein inse attached nahi rehna chahiye. Ghar ko pleasant banane ka best process Kṛṣṇa consciousness hai. Agar koi full Kṛṣṇa consciousness mein hai, toh wo apne ghar ko bahut khush rakh sakta hai, kyunki yeh process bahut asaan hai. Sirf Hare Kṛṣṇa chant karna hai, Kṛṣṇa ko offer kiye gaye prashad ko lena hai, Bhagavad-gītā aur Śrīmad-Bhāgavatam par kuch discussion karna hai, aur Deity worship mein engage hona hai. Yeh chaar cheezein kisi ko khush rakhti hain. Humein apne parivaar ke sadasyon ko is tarah se train karna chahiye. Parivaar ke sadasya subah aur shaam ko milkar Hare Kṛṣṇa chant kar sakte hain. Agar koi apne parivaar ki life ko is tarah se Kṛṣṇa consciousness mein dhale, 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 realize ya serve karne ke liye sab kuch sacrifice karna chahiye, jaise Arjuna ne kiya. Arjuna apne parivaar ke logon ko nahi maarna chahte the, lekin jab unhe samajh aaya ki yeh parivaar ke log unke Kṛṣṇa realization mein rukawat hain, toh unhone 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. Sukha aur dukh material life ke concomitant factors hain. Humein tolerate karna seekhna 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 cases mein automatically equipoised rehna chahiye. Generally, jab humein kuch desirable milta hai toh hum bahut khush hote hain, aur jab kuch undesirable milta hai toh hum dukhi hote hain. Lekin agar hum asal mein spiritual position mein hain, toh yeh cheezein humein disturb nahi karti. Us stage tak pahunchne ke liye, humein unbreakable devotional service ki practice karni hogi. Kṛṣṇa ki taraf bina deviation ke bhakti karna matlab nine processes of devotional service mein engage hona hai – chanting, hearing, worshiping, respect offer karna, 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 milna nahi chahta. Yeh uske liye 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 ke sporting, cinema ya social functions ka koi taste nahi hota, kyunki wo samajhta hai ki yeh sirf time waste hai. Bahut se research scholars aur philosophers sex life ya kisi aur subject ka study karte hain, lekin Bhagavad-gītā ke according, aise research work aur philosophical speculation ki koi value nahi hai. Yeh bekaar hai. Bhagavad-gītā ke according, humein philosophical discretion se soul ki nature ka research karna chahiye. Humein apne aap ko samajhne ke liye research karna chahiye. Yeh yahaan recommend kiya gaya hai. Jahan tak self-realization ki baat hai, yahaan clearly bataya gaya hai ki bhakti-yoga especially practical hai. Jab bhi devotion ka sawaal aata hai, toh humein Supersoul aur individual soul ke beech ke relationship par sochna chahiye. Individual soul aur Supersoul kabhi ek nahi ho sakte, kam se kam bhakti ke perspective mein. Yeh individual soul ka Supreme Soul ke liye seva eternal hai, jaise ki yahaan clearly bataya gaya hai. Toh bhakti, ya devotional service, eternal hai. Humein 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 asal mein Absolute Truth ko jaante hain, wo jaante hain ki Self teen alag phases mein realize hota hai, jaise Brahman, Paramātmā aur Bhagavān." Bhagavān is Absolute Truth ka last word hai; isliye humein Supreme Personality of Godhead ko samajhne tak pahunchna chahiye aur phir Lord ki devotional service mein engage hona chahiye. Yeh gyaan ka perfection hai. Humility se lekar Supreme Truth, Absolute Personality of Godhead tak ka yeh process ek seedhi seedhi tarah se hai, jaise ek staircase ground floor se top floor tak jaata hai. Ab is staircase par bahut se log pehle floor, dusre ya teesre floor tak pahunch gaye hain, lekin jab tak koi top floor, jo Kṛṣṇa ki samajh hai, tak nahi pahunchta, woh gyaan ke lower stage par hai. Agar koi God ke saath compete karna chahta hai aur saath hi spiritual knowledge mein aage badhna chahta hai, toh wo frustrate hoga. Yeh clearly bataya gaya hai ki bina humility ke samajhna asal mein possible nahi hai. Apne aap ko God samajhna sabse bada ghamand hai. Jabki living entity hamesha material nature ke stringent laws se kick kiya jaata hai, tab bhi wo sochta hai, "Main God hoon" ignorance ki wajah se. Isliye gyaan ki shuruaat amānitva, humility se hoti hai. Kisi ko humble rehna 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. Kisi ko is sachai ko samajhna aur is par vishwas karna chahiye.
Chinmaya Commentary
इन्द्रियों के विषयों के प्रति वैराग्य इसका अर्थ जगत् से पलायन करना नहीं है। विषयों के साथ रहते हुए भी मन से उनका चिन्तन न करना तथा उनमें आसक्त न होना यह वैराग्य का अर्थ है। जो व्यक्ति विषयों से दूर भागकर कहीं जंगलों में बैठकर उनका चिन्तन करता रहता है वह तो अपनी वासनाओं का केवल दमन कर रहा होता है ऐसे पुरुष को भगवान् ने मिथ्याचारी कहा है।अहंकार का अभाव व्यष्टिगत जीवभाव का उदय केवल तभी होता है जब हम शरीरादि उपाधियों के साथ तथा उनके अनुभवों के साथ तादात्म्य करते हैं। अपने शुद्ध आत्मस्वरूप में स्थित होने के लिए आवश्यक पूर्व गुण यह है कि हम इस मिथ्या तादात्म्य को विचार के द्वारा नष्ट कर दें। यह प्रक्रिया भूमि जोतने के पूर्व घासपात को दूर करने के तुल्य ही है।दुखदोषानुदर्शनम् वर्तमान दशा से असन्तुष्टि ही हमें नवीन श्रेष्ठतर और सुखद स्थिति को प्राप्त करने के लिए प्रेरित कर सकती है। जब तक किसी राष्ट्र या समाज के लोगों में इस बात की जागरूकता नहीं आती है कि उनकी वर्तमान दशा अत्यन्त घृणित और दुखपूर्ण है तब तक वे अपने दुखों को भूलकर अपने आप को ही उस दशा में जीने के अनुकूल बना लेते हैं। यही कारण है कि प्रत्येक राजनीतिक नेता या समाज सेवक सर्वप्रथम लोगों को उनकी पतित और दरिद्रता की दशा का बोध कराता है। जब लोगों में इस बात की जागरूकता आ जाती है तब वे उत्साह के साथ श्रेष्ठतर आनन्द और समृद्ध जीवन जीने का प्रयत्न करने को तत्पर हो ज्ााते हैं।यही पद्धति सांस्कृतिक और आध्यात्मिक क्षेत्रों में भी प्रयोज्य है। जब तक साधक को अपने आन्तरिक व्यक्तित्व के बन्धनों का पूर्णतया भान नहीं होता है तब तक वह स्वनिर्मित दुख के गर्त में पड़ा रहता है और उससे बाहर आने के लिए कदापि प्रयत्न नहीं करता है। मानव शरीर और मन में अपने आप को परिस्थिति के अनुकूल बना लेने की अद्भुत् क्षमता है। वे अत्यन्त घृणित अवस्था को भी स्वीकार कर लेते हैं यहाँ तक कि उसी में सुख भी अनुभव करने लगते हैं।इसलिए यहाँ साधक को अपनी वर्तमान दशा के दोषों को विचारपूर्वक देखने का उपदेश दिया गया है। एक बार जब वह अपनी बद्धावस्था को पूर्णतया समझ लेगा तब उसमें आवश्यक आध्यात्मिक जिज्ञासा बौद्धिक सार्मथ्य मानसिक उत्साह और शारीरिक साहस आदि समस्त गुण आ जायेंगे जिनके द्वारा वह आध्यात्मिक पूर्णता की उपलब्धि सरलता से कर सकेगा।जन्ममृत्युजराव्याधि में दोष का दर्शन प्रत्येक शरीर को ये विकार प्राप्त होते हैं। इनमें से प्रत्येक विकार नयेनये दुखों का स्रोत है। इन समस्त विकारों से प्राप्त होने वाले दुखों के प्रति जागरूकता आ जाने पर वह पुरुष उनसे मुक्ति पाने के लिए अधीर हो जाता है। दुख के विरुद्ध विद्रोह का यह भाव ही वह प्रेरक तत्त्व है जो साधकों को पूर्णत्व के शिखर तक शीघ्रता से पहुँचने के लिए प्रेरित करता है।आगे कहते हैं