एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा।।13.12।।
13.12 Constancy in Self-knowledge, perception of the end of true knowledge this is declared to be knowledge, and what is opposed to it is ignorance.
13.12 Adhyatma-jnana-nityatvam, steadfastness in the knowledge of the Self: adhyatma-jnanam is the knowledge of the Self, etc.; constant dwelling in that is nityatvam. Tattva-jnanartha-darsanam, contemplating on the Goal of the knowledge of Reality: Tattva-jnanam is that (realization of Truth) which arises from the fruition of application to the disciplines like humility etc. which are the means to knowledge. Its Goal (artha) is Liberation, the cessation of mundane existence. Contemplation (darsana) on that is tattva-jnana-artha-darsanam. For, when one engages in contemplation on the result of the knowledge of Reality, one gets the urge to undertake the disciplines which are its means. Etat, this-those that have been stated from humility etc. to contemplation on the Goal of the knowledge of Reality; proktam, is spoken of; iti, as; jnanam, Knowledge, because they are meant to lead one to Knowledge. Ajnanam, ignorance; is yat, that which is; anyatha, other; atah, than this-what has been stated above. Contrarily, arrogance, pretentiousness, cruelty, revenge, insincerity, etc. are to be known as ignorance so that, since they are the cause of the origination of worldly existence, they can be avoided. To the estion as to what is to be known through the aforesaid Knowledge, the Lord says, I shall speak of that which is to be known, etc. Objection: Do not humility etc. constitute yama and niyama [See fn. on p. 239.-Tr.]? The Knowable is not known through them. For humility etc. are not seen to determine the nature of anything. Moreover, everywhere it is observed that whatever knowledge reveals its own object, that itself ascertains the nature of that object of knowledge (the knowable). Indeed, nothing else is known through a knowledge concerning some other object. As for instance, fire is not known through the knowledge of a pot. Reply: This is not a defect, for we have said that they are called Knowledge because they lead one to Knowledge, and because they are auxiliary causes of Knowledge.
Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam; Etajjnaanamiti proktam ajnaanam yadato’nyathaa.
amānitvam—humbleness; adambhitvam—freedom from hypocrisy; ahinsā—non-violence; kṣhāntiḥ—forgiveness; ārjavam—simplicity; āchārya-upāsanam—service of the Guru; śhaucham—cleanliness of body and mind; sthairyam—steadfastness; ātma-vinigrahaḥ—self-control; indriya-artheṣhu—toward objects of the senses; vairāgyam—dispassion; anahankāraḥ—absence of egotism; eva cha—and also; janma—of birth; mṛityu—death; jarā—old age; vyādhi—disease; duḥkha—evils; doṣha—faults; anudarśhanam—perception; asaktiḥ—non-attachment; anabhiṣhvaṅgaḥ—absence of craving; putra—children; dāra—spouse; gṛiha-ādiṣhu—home, etc; nityam—constant; cha—and; sama-chittatvam—even-mindedness; iṣhṭa—the desirable; aniṣhṭa—undesirable; upapattiṣhu—having obtained; mayi—toward Me; cha—also; ananya-yogena—exclusively united; bhaktiḥ—devotion; avyabhichāriṇī—constant; vivikta—solitary; deśha—places; sevitvam—inclination for; aratiḥ—aversion; jana-sansadi—for mundane society; adhyātma—spiritual; jñāna—knowledge; nityatvam—constancy; tat