B.G 13.08-12
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्। आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥८॥
amānitvamadambhitvamahīṁsā kṣāntirārjavam। ācāryopāsanaṁ śaucaṁ sthairyamātmavinigrahaḥ ॥8॥
[अमानित्वम् (amānitvam) - humility; अदम्भित्वम् (adambhitvam) - non-pretentiousness; अहिंसा (ahiṁsā) - non-violence; क्षान्तिः (kṣāntiḥ) - forgiveness; आर्जवम् (ārjavam) - uprightness; आचार्योपासनम् (ācāryopāsanam) - service to the teacher; शौचम् (śaucam) - cleanliness; स्थैर्यम् (sthairyam) - steadfastness; आत्मविनिग्रहः (ātma-vinigrahaḥ) - self-control;]
Humility, non-pretentiousness without ego, non-violence, forgiveness, uprightness, service to the teacher, cleanliness, steadfastness, and self-control are the qualities to be cultivated.
इंद्रियार्थेषु वैराग्यमनहङ्कार एव च। जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥९॥
indriyārtheṣu vairāgyamanahaṅkāra eva ca। janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam ॥9॥
[इंद्रियार्थेषु (indriyārtheṣu) - in the objects of the senses; वैराग्यम् (vairāgyam) - detachment; अनहङ्कारः (anahaṅkāraḥ) - absence of egoism; एव (eva) - indeed; च (ca) - and; जन्म (janma) - birth; मृत्यु (mṛtyu) - death; जरा (jarā) - old age; व्याधि (vyādhi) - disease; दुःख (duḥkha) - suffering; दोष (doṣa) - faults; अनुदर्शनम् (anudarśanam) - constant contemplation;]
Detachment in the objects of the senses, absence of ego, and constant reflection on the inherent faults of birth, death, aging, disease, and suffering.
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु। नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१०॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu। nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu ॥10॥
[असक्ति (asakti) - non-attachment; अनभिष्वङ्गः (anabhiṣvaṅgaḥ) - absence of intense affection; पुत्र (putra) - son; दार (dāra) - wife; गृह (gṛha) - home; आदिषु (ādiṣu) - and others; नित्यं (nityaṃ) - always; च (ca) - and; समचित्तत्वम् (samacittatvam) - equanimity; इष्ट (iṣṭa) - desired; अनिष्ट (aniṣṭa) - undesired; उपपत्तिषु (upapattiṣu) - in occurrences;]
One should cultivate non-attachment and lack of affection towards son, wife, home, and others, maintaining equanimity in all situations, whether favourable or unfavourable.
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥११॥
mayi cānanyayogena bhaktiravyabhicāriṇī। viviktadeśasevitvamaratirjanasaṁsadi ॥11॥
[मयि (mayi) - in me; च (ca) - and; अनन्ययोगेन (ananyayogena) - with exclusive devotion; भक्तिः (bhaktiḥ) - devotion; अव्यभिचारिणी (avyabhicāriṇī) - unwavering; विविक्तदेशसेवित्वम् (viviktadeśasevitvam) - residing in a solitary place; अरति (arati) - disinterest; जनसंसदि (janasaṁsadi) - in the crowd of people;]
One should have unwavering exclusive devotion to Me, preferring solitude, and be disinterested in social gatherings.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्। एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१२॥
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam। etajjñānamiti proktamajñānaṃ yadato'nyathā ॥12॥
[अध्यात्म (adhyātma) - spiritual; ज्ञान (jñāna) - knowledge; नित्यत्वं (nityatvaṃ) - eternity; तत्त्व (tattva) - truth / principle; ज्ञान (jñāna) - knowledge; अर्थ (artha) - purpose; दर्शनम् (darśanam) - the darshanas; एतत् (etat) - this; ज्ञानम् (jñānam) - knowledge; इति (iti) - thus; प्रोक्तम् (proktam) - is said; अज्ञानम् (ajñānam) - ignorance; यत् (yat) - which; अतः (ataḥ) - from this; अन्यथा (anyathā) - otherwise;]
The spiritual knowledge (adhyātmajñāna) is eternal and constant. The knowledge regarding true principles (tattvajñāna) is darshanas (six Vedic philosophical viewpoints). This is said to be true knowledge, that which is otherwise is ignorance.
Gīta Bhāshya 13.08-12
In order to attain the knowledge of the Supreme Lord, the means to be adopted is described. 'dambhaḥ' - Even when one knows their own insignificance, displaying greatness. 'ārjavaṃ' - is consistency and integrity between mind, speech and body actions. 'sakti' - attachment; 'abhiṣvaṅgaḥ' - intense attachment or affection. The 'darshanas' are for the purpose of understanding how true principles operate (philosophical knowledge); Scriptural knowledge is for the purpose of attaining transcendence, i.e. liberation.
"स च यः", "यत्प्रभावश्च" इति वक्तुं तज्ज्ञानसाधनान्याह- अमानित्वमित्यादिना।
"sa ca yaḥ", "yatprabhāvaśca" iti vaktuṃ tajjñānasādhanānyāha- amānitvamityādinā।
[स (sa) - he; च (ca) - and; यः (yaḥ) - who; यत्प्रभावः (yatprabhāvaḥ) - whose influence; च (ca) - and; इति (iti) - thus; वक्तुम् (vaktum) - to say; तत् (tat) - that; ज्ञान (jñāna) - knowledge; साधनानि (sādhanāni) - means; आह (āha) - said; अमानित्वम् (amānitvam) - humility; इत्यादिना (ityādinā) - and so on;]
Previously Lord Krishna promised he would describe "He who", "Whose influences"(13.4). In order to attain that knowledge, the means to be adopted is described starting from the verse -'amānitva'.
आत्माल्पत्वं ज्ञात्वापि महत्त्व प्रदर्शनं दम्भः -
ātmālpatvaṃ jñātvāpi mahatva pradarśanaṃ dambhaḥ -
[आत्माल्पत्वं (ātmālpatvaṃ) - self-insignificance; ज्ञात्वापि (jñātvāpi) - knowing; महत्त्व (mahatva) - greatness; प्रदर्शनं (pradarśanaṃ) - display; दम्भः (dambhaḥ) - pretentiousness with ego;]
Even when one knows their own insignificance, displaying greatness is 'dambhaḥ'.
"ज्ञात्वापि स्वात्मनोऽल्पत्वं डम्भो माहात्म्यदर्शनम्"
"jñātvāpi svātmano'lpatvaṃ ḍambho māhātmyadarśanam"
[ज्ञात्वा (jñātvā) - having known; अपि (api) - even; स्वात्मनः (svātmanaḥ) - of oneself; अल्पत्वं (alpatvaṃ) - smallness; डम्भः (ḍambhaḥ) - hypocrisy; माहात्म्य (māhātmya) - greatness; दर्शनम् (darśanam) - display;]
Even when one is aware of their own insignificance, 'ḍambha' is the act of showcasing greatness.
इति ह्यभिधानम् ।
iti hyabhidhānam ।
[इति (iti) - thus; हि (hi) - indeed; अभिधानम् (abhidhānam) - declared;]
- declared thus.
आर्जवं मनोवाक्कायकर्मणां अवैपरीत्यम् ॥८,९॥
ārjavaṃ manovākkāyakarmaṇāṃ avaiparītyam ॥8,9॥
[आर्जवं (ārjavam) - straightforwardness; मनो (mano) - mind; वाक् (vāk) - speech; काय (kāya) - body; कर्मणां (karmaṇāṃ) - actions; अवैपरीत्यम् (avaiparītyam) - non-deviation;]
'ārjavaṃ', i.e. straightforwardness, is consistency and integrity between mind, speech and body actions.
सक्तिः स्नेहः। स एवातिपक्व: अभिष्वङ्गः।
saktiḥ snehaḥ। sa evātipakvaḥ abhiṣvaṅgaḥ।
[सक्तिः (saktiḥ) - attachment; स्नेहः (snehaḥ) - affection; सः (saḥ) - he; एव (eva) - indeed; अतिपक्वः (atipakvaḥ) - overripe; अभिष्वङ्गः (abhiṣvaṅgaḥ) - intense attachment;]
The word 'sakti' means affection, and when it becomes overripe, it turns into 'abhiṣvaṅgaḥ', i.e. intense affection.
"स्नेहः सक्तिः स एवातिपक्वोऽभिष्वङ्ग उच्यते"
"snehaḥ saktiḥ sa evātipakvo'bhiṣvaṅga ucyate"
[स्नेहः (snehaḥ) - affection; सक्तिः (saktiḥ) - attachment; सः (saḥ) - he; एव (eva) - indeed; अतिपक्वः (atipakvaḥ) - overripe; अभिष्वङ्गः (abhiṣvaṅgaḥ) - intense attachment; उच्यते (ucyate) - is called;]
"'snehaḥ', i.e. attachment is affection, when they become overripe, is called 'abhiṣvaṅga', i.e. intense attachment.
इति ह्यभिधानम् ॥१०,११॥
iti hyabhidhānam ॥10,11॥
[इति (iti) - thus; हि (hi) - indeed; अभिधानम् (abhidhānam) - name;]
- declared thus.
तत्त्वज्ञानार्थदर्शनम् अपरोक्षज्ञानार्थं शास्त्रदर्शनम् ॥१२॥
tattvajñānārthadarśanam aparokṣajñānārthaṃ śāstradarśanam ॥12॥
[तत्त्व (tattva) - truth; ज्ञान (jñāna) - knowledge; अर्थ (artha) - for the purpose of; दर्शनम् (darśanam) - vision; अपरोक्ष (aparokṣa) - transendence or liberation; ज्ञान (jñāna) - knowledge; अर्थं (arthaṃ) - for the purpose of; शास्त्र (śāstra) - scripture; दर्शनम् (darśanam) - vision;]
(Vision for the purpose of truth knowledge, vision of scripture for the purpose of direct knowledge.)
The darshanas are for the purpose of understanding how true principles operate (philosophical knowledge); Scriptural knowledge is for the purpose of attaining transcendence, i.e. liberation.
Gīta Tātparya 13.08-12
The subject of 'tattvajñāna' i.e. knowledge regarding how true principles operate, is that of Lord Vishnu. Direct perception (aparokṣadarśana) is nothing but perception dervied by understanding 'tattvajñāna', i.e. how true principles operate. "etajjñānam", i.e. "This is knowledge" is stated to emphasize it as both the means and the end of knowledge.
तत्त्वज्ञानविषयस्य विष्णोः। अपरोक्षदर्शनं तत्त्वज्ञानार्थदर्शनम्।
tattvajñānaviṣayasya viṣṇoḥ। aparokṣadarśanaṃ tattvajñānārthadarśanam।
[तत्त्वज्ञानविषयस्य (tattvajñānaviṣayasya) - of the subject of true knowledge; विष्णोः (viṣṇoḥ) - of Vishnu; अपरोक्षदर्शनं (aparokṣadarśanaṃ) - direct perception; तत्त्वज्ञानार्थदर्शनम् (tattvajñānārthadarśanam) - perception for the purpose of true knowledge;]
(Of the subject of true knowledge of Vishnu, direct perception is the perception for the purpose of true knowledge.)
The subject of 'tattvajñāna' i.e. knowledge regarding how true principles operate, is that of Lord Vishnu. Direct perception (aparokṣadarśana) is nothing but perception dervied by understanding 'tattvajñāna', i.e. how true principles operate.
ज्ञायतेऽनेनेति ज्ञानम्, ज्ञप्तिर्ज्ञानमिति व्युत्पत्त्या "एतज्ज्ञानम्" इति ज्ञानसाधनं ज्ञानं चोक्तम् ॥१२॥
jñāyate'naneti jñānam, jñaptirjñānamiti vyutpattyā "etajjñānam" iti jñānasādhanaṃ jñānaṃ coktam ॥12॥
[ज्ञायते (jñāyate) - is known; अनेन (anena) - by this; इति (iti) - thus; ज्ञानम् (jñānam) - knowledge; ज्ञप्तिः (jñaptiḥ) - awareness; ज्ञानम् (jñānam) - knowledge; इति (iti) - thus; व्युत्पत्त्या (vyutpattyā) - by derivation; एतत् (etat) - this; ज्ञानम् (jñānam) - knowledge; इति (iti) - thus; ज्ञानसाधनम् (jñānasādhanam) - means of knowledge; ज्ञानम् (jñānam) - knowledge; च (ca) - and; उक्तम् (uktam) - is said;]
Knowledge is defined as that which enables understanding, and awareness is considered knowledge by derivation. "etajjñānam" - i.e. "This is knowledge", is stated to emphasize it as both the means and the end of knowledge.
