Non-attachment to children, wife, home, and the rest, and evenmindedness amid desired and undesired events;

Non-attachment; detachment towards [one's] children, wives, houses and the like; and a constant eal-mindedness on the occurrence of the desirable and the undesirable things;

Indifference, non-attachment to sex, progeny or home, equanimity in good fortune and in bad;

See Comment under 13.12

'Non-attachment' means freedom from attachment to things other than the self. 'Absecne of clinging' to son, wife, home and the like means absence of excessive affection for these beyond the limits allowed by the Sastras. 'Constant even-mindedness' to all desirable and undesriable events means the state of freedom from joy and grief with regard to occurrences springing from desire.

Asaktih, non-attachment-attachment means merely the kind for things arising from association; the absence of that is asaktih; and anabhisvangah, absence of fondness-abhisvangah, is in fact a special kind of attachment consisting of the idea of self-identification; as for instance, thinking 'I myself am happy,' or, 'I am sorrowful,' when somody else is happy or unhappy, and thinking 'I live', or, 'I shall die,' when some- body else lives or dies-With regard to what? In answer the Lord says: putra-dara-grhadisu, with regard to sons, wives, homes, etc. From the use of 'etc.' (it is understood that this fondness is) even with regard to others who are liked very much-retinue of sevants and so on. And since both these (absence of attachment and fondness) lead to Knowledge, therefore they are called Knowledge. And nityam, constant; sama-cittatvam, eanimity of mind, mental eipoise;-with regard to what?-ista-anista-upapattisu, the attainment of the desirable and the undesirable; mental eipoise with regard to them, always, without exception. One does not become happy on the attainment of the desirable, nor does he become angry on the attainment of the undesirable. And that constant eanimity of mind which is of this kind is Knowledge Further,

Non-attachment, absence of clinging to son, wife, home and the like, and constant even-mindedness to all desirable and undesirable events;

Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant eanimity of the mind with regard to the attainment of the desirable and the undesirable;

Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable.

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.

असक्तिः nonattachment? अनभिष्वङ्गः nonidentification of the Self? पुत्रदारगृहादिषु in son? wife? home and the rest? नित्यम् constant? च and?समचित्तत्वम् evenmindedness? इष्टानिष्टोपपत्तिषु on the attainment of the desirable and the undesirable.Commentary When a man thinks? This object is mine? the idea of mineness enters his mind. He develops Abhimana (false identification). Then he begins to love the objects. He clings to them and gets attached to them. Asakti is nonattachment to objects. There is absence of liking for the objects.Anabhishvangah There is intense attachment to wife? son or mother? etc. There is complete identification of the Self with another. He feels happy or miserable when that person is happy or miserable. Govindan feels miserable when his wife is dead because he was very much attached to her but he does not feel anything when his neighbours wife is dead. A man of wisdom has no attachment to his home. He considers his home as a public inn on the side of a public road.And the rest Others who are very dear relatives or other dependants.Constant evenmindedness or eanimity is an index of knowledge. The man of wisdom is neither elated when he gets the desirable or pleasant objects? nor grieves when he attains the undesriable or painful objects.Nonattachment? absence of affection and eanimity are all conducive to the attainment of knowledge of the Self. They are designated as knowledge because they are the means of attaining knowledge.

।।13.10।।तथा --, असक्ति -- आसत्तिनिमित्तक विषयोंमें प्रीतिमात्रका नाम सक्ति है? उसका अभाव। अनभिष्वंग -- अभिष्वगंका अभाव। मोहपूर्वक अनन्य आत्मभावनारूप जो विशेष आसक्ति है उसका नाम अभिष्वंग है। जैसे दूसरेके सुखी या दुःखी होनेपर यह मानना कि मैं ही सुखीदुःखी हूँ। अथवा किसी अन्यके जीनेमरनेपर मैं ही जीता हूँ या मर जाऊँगा? ऐसा मानना। ( ऐसा अभिष्वंग ) कहाँ होता है ( सो कहते हैं ) पुत्र? स्त्री और घर आदिमें अर्थात् पुत्रमें? स्त्रीमें? घरमें तथा आदि शब्दका ग्रहण होनेसे अन्य जो कोई दासवर्ग आदि अत्यन्त प्रिय होते हैँ उनमें भी। असक्ति और अनभिष्वंग ये दोनों ही ज्ञानके साधन हैं? इसलिये इनको भी ज्ञान कहते हैं। तथा नित्य समचित्तता अर्थात् निरन्तर चित्तकी समानता -- किसमें इष्ट अथवा अनिष्टकी प्राप्तिमें? अर्थात् प्रिय और अप्रियकी जो बारंबार प्राप्ति होती रहती है उसमें सदा ही चित्तका सम रहना। इस साधनवाला प्रियकी प्राप्तिमें हर्षित नहीं होता और अप्रियकी प्राप्तिमें क्रोधयुक्त नहीं होता। इस प्रकारकी जो चित्तकी नित्य समता है वह भी ज्ञान है।

।।13.10।।आसक्तिरहित होना;  पुत्र,  स्त्री, घर आदिमें एकात्मता (घनिष्ठ सम्बन्ध) न होना और अनुकूलता-प्रतिकूलताकी प्राप्तिमें चित्तका नित्य सम रहना।

।।13.10।। आसक्ति तथा पुत्र, पत्नी, गृह आदि में अनभिष्वङ्ग (तादात्म्य का अभाव); और इष्ट और अनिष्ट की प्राप्ति में समचित्तता।।

।।13.10।। असक्ति अर्जित की हुयी वस्तुओं से होने वाली सामान्य प्रीति को सक्ति अर्थात् संग कहते हैं। उसका अभाव असक्ति कहलाता है। हमें जो दुख होता है? वह विषयों के कारण नहीं? हमारे उसके साथ के मानसिक संग के कारण होता है। जैसै? अग्नि स्वयं किसी को नहीं जला सकती? जब तक कि कोई उसे स्पर्श न करे।पुत्र? भार्या और गृहादिक में अनभिष्वंग अति स्नेह को अभिष्वंग कहते हैं। अत उसका अभाव ही अनभिष्वंग कहलाता है। जब किसी वस्तु या व्यक्ति के प्रति सामान्य प्रीति बढ़कर आसक्ति का रूप ले लेती है? तब उसे अभिष्वंग कहते हैं। इस आसक्ति का लक्षण है यह है कि मनुष्य को अपनी प्रिय वस्तु या व्यक्ति के साथ इतना तादात्म्य हो जाता है कि उनके सुखदुख उसे अपने ही अनुभव होते हैं। इसका स्पष्ट उदाहरण है पुत्र के प्रति माता की आसक्ति का। इस प्रकार की आसक्ति के कारण व्यक्ति के मन में सदा विक्षेप बना रहता है और वह कार्य करने में भी अकुशल हो जाता है।हमें अपने आन्तरिक व्यक्तित्व के चारों ओर विवेक की ऐसी दीवार खड़ी करनी चाहिये कि ये सभी विक्षेप हमसे दूर रहें और मन का सन्तुलन सदा बना रहे जिसके बिना किसी प्रकार की प्रगति या समृद्धि कदापि संभव नहीं होती।प्रिय और अप्रिय परिस्थितियों में चित्त की समता को सतत अभ्यास करते रहने से प्राप्त किया जा सकता है। यदि मनुष्य अपनी मूढ़ प्रीति और आसक्ति के बन्धनों से मुक्त हो जाये? तो उसे अपने में ही अतिरिक्त शक्ति का भण्डार प्राप्त होता है? जिसका उसे सही दिशा में सदुपयोग करना चाहिये? अन्यथा वही शक्ति आत्मघातक सिद्ध हो सकती है।वह सही दिशा क्या है इसे अगले श्लोक में बताते हैं

।।13.10।। व्याख्या --   असक्तिः -- उत्पन्न होनेवाली (सांसारिक) वस्तु? व्यक्ति? घटना? परिस्थिति आदिमें जो प्रियता है? उसको सक्ति कहते हैं। उस सक्तिसे रहित होनेका नाम असक्ति है।सांसारिक वस्तुओं? व्यक्तियों आदिसे सुख लेनेकी इच्छासे? सुखकी आशासे और सुखके भोगसे ही मनुष्यकी उनमें आसक्ति? प्रियता होती है। कारण कि मनुष्यको संयोगके सिवाय सुख नहीं दीखता? इसलिये उसको संयोगजन्य सुख प्रिय लगता है। परन्तु वास्तविक सुख संयोगके वियोगसे होता है (गीता 6। 23)? इसलिये साधकके लिये सांसारिक आसक्तिका त्याग करना बहुत आवश्यक है।उपाय -- संयोगजन्य सुख आरम्भमें तो अमृतकी तरह दीखता है? पर परिणाममें विषकी तरह होता है (गीता 18। 38)। संयोगजन्य सुख भोगनेवालेको परिणाममें दुःख भोगना ही पड़ता है -- यह नियम है। अतः संयोगजन्य सुखके परिणामपर दृष्टि रखनेसे उसमें आसक्ति नहीं रहती।अनभिष्वङ्गः पुत्रदारगृहादिषु -- पुत्र? स्त्री? घर? धन? जमीन? पशु आदिके साथ माना हुआ जो घनिष्ठ सम्बन्ध है? गाढ़ मोह है? तादात्म्य है? मानी हुई एकात्मता है? जिसके कारण शरीरपर भी असर पड़ता है? उसका नाम अभिष्वङ्ग है (टिप्पणी प0 683)। जैसे -- पुत्रके साथ माताकी एकात्मता रहनेके कारण जब पुत्र बीमार हो जाता है? तब माताका शरीर कमजोर हो जाता है। ऐसे ही पुत्रके? स्त्रीके मर जानेपर मनुष्य कहता है कि मैं मर गया? धनके चले जानेपर कहता है कि मैं मारा गया? आदि। ऐसी एकात्मतासे रहित होनेके लिये यहाँ अनभिष्वङ्गः पद आया है।उपाय -- जिनके साथ अपना घनिष्ठ सम्बन्ध दीखे? उनकी सेवा करे? उनको सुख पहुँचाये? पर उनसे सुख लेनेका उद्देश्य न रखे। उद्देश्य तो उनसे अभिष्वङ्ग (तादात्म्य) दूर करनेका ही रखे। अगर उनसे सेवा,लेनेका उद्देश्य रखेंगे तो उनसे तादात्म्य हो जायगा। हाँ? उनकी प्रसन्नताके लिये कभी उनसे सेवा लेनी भी पड़े तो उसमें राजी न हो क्योंकि राजी होनेसे अभिष्वङ्ग हो जायगा। तात्पर्य है कि किसीके साथ अपनेको लिप्त न करे। इस बातकी बहुत सावधानी रखे।नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु -- इष्ट अर्थात् मनके अनुकूल वस्तु? व्यक्ति? परिस्थिति? घटना आदिके प्राप्त होनेपर चित्तमें राग? हर्ष? सुख आदि विकार न हो और अनिष्ट अर्थात् मनके प्रतिकूल वस्तु? व्यक्ति आदिके प्राप्त होनेपर चित्तमें द्वेष? शोक? दुःख? उद्वेग आदि विकार न हो। तात्पर्य है कि अनुकूलप्रतिकूल परिस्थितियोंके प्राप्त होनेपर चित्तमें निरन्तर समता रहे? चित्तपर उसका कोई असर न पड़े। इसको भगवान्ने सिद्ध्यसिद्ध्योः समो भूत्वा (2। 48)। पदोंसे भी कहा है।उपाय -- मनुष्यको जो कुछ अनुकूल सामग्री मिली है? उसको वह अपने लिये मानकर सुख भोगता है -- यह महान् बाधक है। कारण कि संसारकी सामग्री केवल संसारकी सेवामें लगानेके लिये ही मिली है? अपने शरीरइन्द्रियोंको सुख पहुँचानेके लिये नहीं। ऐसे ही मनुष्यको जो कुछ प्रतिकूल सामग्री मिली है? वह दुःख भोगनेके लिये नहीं मिली है? प्रत्युत संयोगजन्य सुखका त्याग करनेके लिये? मनुष्यको सांसारिक राग? आसक्ति? कामना? ममता आदिसे छुड़ानेके लिये ही मिली है। तात्पर्य है कि अनुकूल और प्रतिकूल -- दोनों परिस्थितियाँ मनुष्यको सुखदुःखसे ऊँचा उठाकर (उन दोनोंसे अतीत) परमात्मतत्त्वको प्राप्त करानेके लिये ही मिली हैं -- ऐसा दृढ़तासे मान लेनेसे साधकका चित्त इष्ट और अनिष्टकी प्राप्तिमें स्वतः सम रहेगा।

।।13.8 -- 13.12।।एवं क्षेत्रं व्याख्यातम्? क्षेत्रज्ञश्च। इदानीं ज्ञानमुच्यते -- अमानित्वमित्यादि अन्यथा इत्यन्तम्। अनन्ययोगेनेति -- परमात्मनो महेश्वारत् अन्यत् अपरं न किंचिदस्ति इत्यनन्यरूपो यो निश्चयः? स एव योगः तेन निश्चयेन मयि भक्तिः। अत एव सा न कदाचित् व्यभिचरति? व्यभिचारहेतुत्वाभिमतानां (S??N -- त्वाभिगतानाम्) कामनानामभावात्? तासामपि वा चित्तवृत्त्यन्तररूपाणां तदेकमयत्त्वात्। एवं सर्वत्रानुसन्धेयम्। एतद्विपरीतम् अज्ञानम् यथा मानित्वादीनि।

।।13.10।।साधनान्तरमाह -- किञ्चेति। अनन्ययोगमेव संक्षिप्तं व्यनक्ति -- नेत्यादिना। उक्तधीद्वारा जाताया भक्तेर्भगवति स्थैर्यं दर्शयति -- नेति। तत्रापि ज्ञानशब्दस्तद्धेतुत्वादित्याह -- सा चेति। देशस्य विविक्तत्वं द्विविधमुदाहरति -- विविक्त इति। तदेव स्पष्टयति -- अरण्येति। उक्तदेशसेवित्वं कथं ज्ञाने हेतुस्तत्राह -- विविक्तेष्विति। आत्मादीत्यादिशब्देन परमात्मा वाक्यार्थश्चोच्यते। नन्वरतिविषयत्वेनाविशेषतो जनसंसन्मात्रं किमिति न गृह्यते तत्राह -- तस्या इति। सतः सङ्गस्य भेषजमित्युपालम्भादित्यर्थः।

।।13.10।।किंचासक्तिः सङ्निमितेषु विषयेषु प्रीततिमात्रस्याभावः। अनभिष्वङ्गः अन्यस्मिन्पुत्रादौ सुखिनि वा जीवति मृते वाहमेव सुखी दुःखी च जीवामि मरिष्यामीति चेति। पुत्रादिषु तादात्म्यभावनालक्षणस्याभिष्वङ्गस्याभाव। आदिपदादन्यदप्यत्यन्तेषं दासपश्वादिकं गृह्यते। इष्टा नामनिष्टानां चोपपत्तिषु प्राप्तिषु नित्यं सर्वदा समचित्तत्वं इष्टोपपत्तिषु हर्षस्यानिष्टोपपत्तिषु कोपस्य च वर्जनं तच्चैतन्त्रयमपि ज्ञानान्तरङ्गसाधनत्वाज्ज्ञानमित्यर्थः।

।।13.10।।सक्त्यभिष्वङ्गशब्दयोरर्थभेदमाह -- सक्तिरिति।

।।13.10।।सक्तिः स्नेहः। स एवातिपक्वोऽभिष्वङ्गः।स्नेहः सक्तिः स एवातिपक्वोऽभिष्वङ्ग उच्यते इत्यभिधानम्।

।।13.10।।असक्तिरिति। किंच सक्तिर्ममेदमित्येतावन्मात्रेण प्रीतिः। अभिष्वङ्गस्त्वहमेवायमित्यनन्यत्वभावनया प्रीत्यतिशयः अन्यस्मिन् सुखिनि दुःखिनि वाऽहमेव सुखीदुःखीचेति तद्राहित्यमसक्तिरनभिष्वङ्ग इति चोक्तम्। कुत्र सक्त्यभिष्वङ्गौ वर्जनीयावत आह -- पुत्रेति। पुत्रदारगृहादिषु पुत्रेषु दारेषु गृहेषु आदिग्रहणादन्येष्वपि भृत्यादिषु सर्वेषु स्नेहविषयेष्वित्यर्थः। नित्यं च सर्वदा समचित्तत्वं हर्षविषादशून्यमनस्त्वम्। इष्टानिष्टोपपत्तिषु उपपत्तिः प्राप्तिः। इष्टोपपत्तिषु हर्षाभावोऽनिष्टोपपत्तिषु विषादाभाव इत्यर्थः। चः समुच्चये।

।।13.10।।असक्तिरिति। सक्तिः पुत्रादौ ममतामात्रम्। अभिष्वङ्गस्तेन सह तादात्म्याभिमानोऽयमेवाहमिति च। पुत्रादेः सुखेऽहमेव सुखी तस्य दुःखेऽहमेव दुःखीति सङ्गाभिष्वङ्गौ तद्वर्जनमित्यर्थः। समचित्तत्वं हर्षविषादराहित्यम्। कुत्र इष्टानिष्टोपपत्तिषु इष्टप्राप्तौ हर्षाभावोऽनिष्टप्राप्तौ विषादाभावः।

।।13.10।।किञ्चअसक्तिरिति। पुत्रदारगृहादिपदार्थेष्वसक्तिः आसक्तिराहित्यम्। अनभिष्वङ्गः तेषु समदुःखसुखतया तन्मयत्वाभावः। इष्टानिष्टोपपत्तिषु इष्टानिष्टप्राप्तिषु नित्यं भगवदिच्छाविचारेण समचित्तत्वम्।

।।13.10।।मयि सर्वेश्वरे च ऐकान्तिकयोगेन स्थिरा भक्तिः जनवर्जितदेशवासित्वं जनसंसदि च अप्रीतिः।

।।13.10।। --,असक्तिः सक्तिः सङ्गनिमित्तेषु विषयेषु प्रीतिमात्रम्? तदभावः असक्तिः। अनभिष्वङ्गः अभिष्वङ्गाभावः। अभिष्वङ्गो नाम आसक्तिविशेष एव अनन्यात्मभावनालक्षणः यथा अन्यस्मिन् सुखिनि दुःखिनि वा अहमेव सुखी? दुःखी च? जीवति मृते वा अहमेव जीवामि मरिष्यामि च इति। क्व इति आह -- पुत्रदारगृहादिषु? पुत्रेषु दारेषु गृहेषु आदिग्रहणात् अन्येष्वपि अत्यन्तेष्टेषु दासवर्गादिषु। तच्च उभयं ज्ञानार्थत्वात् ज्ञानमुच्यते। नित्यं च समचित्तत्वं तुल्यचित्तता। क्व इष्टानिष्टोपपत्तिषु इष्टानामनिष्टानां च उपपत्तयः संप्राप्तयः तासु इष्टानिष्टोपपत्तिषु नित्यमेव तुल्यचित्तता। इष्टोपपत्तिषु न हृष्यति? न कुप्यति च अनिष्टोपपत्तिषु। तच्च एतत् नित्यं समचित्तत्वं ज्ञानम्।।किञ्च --,

।।13.10।।किंच -- असक्तिरिति। असक्तिः पुत्रादिपदार्थेषु प्रीतित्यागः? अनभिष्वङ्गः पुत्रादीनां सुखे दुःखे वाऽहमेव सुखी दुःखी चेत्यध्यासातिरेकाभावः? इष्टानिष्टयोरुपपत्तिषु प्राप्तिषु नित्यं सर्वदा समचित्तत्वम्।

।।13.10।।असक्ितरिति अमुत्र भोगविरागः।

।।13.10।।पूर्वम्इन्द्रियार्थेषु वैराग्यम् [13।9] इति सांस्पर्शिकं शब्दादिविषये? विरक्तिरुक्ता? इदानींअसक्तिः इत्याभिमानिकेषु सङ्गरहितत्वमुच्यत इति पुनरुक्तिं परिहर्तुंआत्मव्यतिरिक्तपरिग्रहेष्वित्युक्तम्। तर्हि गृहस्थस्य मुमुक्षोराभिमानिकसर्वधर्मपरित्यागेन कथमाश्रमधर्मो निर्वर्त्येत इत्यत्रोच्यते -- अनभिष्वङ्गः पुत्रदारगृहादिष्विति। नात्र तेषूपयुक्तानामपि स्वरूपेण त्यागो विवक्षितः? प्रव्रजितस्याप्यवर्जनीयेषु सङ्गमात्रनिषेधात्?न कुड्यां नोदके सङ्गो न चेले न च विष्टरे। नागारे नासने नान्ये यस्य वै मोक्षवित्तु सः इति। अतो धर्मोपयुक्तत्वमात्रेण तु परिग्रह एवेत्यभिप्रायेणाह -- शास्त्रीयेति। सङ्गोऽभिष्वङ्गहेतुः?सङ्गात्सञ्जायते कामः [2।62] इत्युक्तत्वात्। अतः कारणाभावात्कार्याभाव इति भावः। अभिष्वङ्गोऽतिसक्तिः। सांस्पर्शिकेष्टानिष्टयोः समचित्तत्वस्याशक्यत्वादाह -- सङ्कल्पप्रभवेष्विति। पुत्रदारादिप्रसङ्गात्तद्विषयत्वं युक्तमेवेति च भावः।