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Bhagavad Gita Chapter 13 Verse 9

भगवद् गीता अध्याय 13 श्लोक 9

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्।।13.9।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 13.9)

।।13.9।।इन्द्रियोंके विषयोंमें वैराग्यका होना? अहंकारका भी न होना और जन्म? मृत्यु? वृद्धावस्था तथा व्याधियोंमें दुःखरूप दोषोंको बारबार देखना।

Rudra Vaishnava Sampradaya - Commentary

Now in order to elucidate at length the purely spiritual ksetra-jna as the object to be realised and its distinct difference from the previously described ksetra; Lord Krishna will enumerate in these five verses the means and path to realisation of the ksetra-jna beginning with the word amanitvam meaning humility not seeking recognition, adambhitvam means to be without pride, ahimsa is not causing pain to other living beings, ksanti is tolerance in the face of insults, arjava is uprightness and straightforwardness, acaryapasana means unreserved and unmotivated service to the Vaisnava spiritual master, sauca means purity both internal and external. In the Sandilya Upanisad beginning saucam ca dvividham prohitam refers to two types of purity. External purity is obtained by rubbing earth and water while internal purity is obtained by purification of the mind. The word sthairya means steadfastness on the path of righteousness by one who has accepted it, atma-vinigraha or control over the body and the senses which uncontrolled hinder realisation of the atma or immortal soul, vairagya indriyartha means renunciation of sense objects, ahankarah means relinquishing false ego and identification of the physical body as the self, dukha-dosa-anudarsanam means dispassion by pondering the misery of samsara or the perpetual cycle of birth and death in material existence, asakti means equipoise and non-attachment to wife, sons and other loved ones, anabhisvanga means remaining even minded to s what life gives whether evil or excellence befalls one, sama-citta means to avoid both happiness or distress by temporary external circumstances. The compound words avyabhicarini bhakti means unwavering, unalloyed loving devotion to the Supreme Lord Krishna and realising the atma in all living beings, vivekta- desa-sevitam is fondness for performing austerities in solitary places, aratir jana-samsadt means indifference to mundane topics and mundane association. The words adhyatma-jnana nityatvam means always interested in spiritual knowledge and self-realisation and atma-tattva or knowledge of the immortal soul within. Continuously reflecting, contemplating and engaging ones total being in understanding the purpose and goal of human existence by comprehending the precise significance of various verses and conceptions in the Vedic scriptures to learn and realise the ultimate truth and upon achieving moksa or liberation from material existence to further attain the ultimate consciousness and eternal association with the Supreme Lord which is the highest apex of all existence. Thus these 20 virtues that have been described by Lord Krishna constitute the essence of knowledge for their attributes are the means which opens the way to this highest existence. Whatever is contrary to these 20 virtues of renowned excellence should always be rejected as it is understood to be ignorance and emphatically antagonistic to truth. This has been confirmed in by gone ages by great sages and seers such as Vyasa, Vasistha and Parasara.

Brahma Vaishnava Sampradaya - Commentary

In these five verses Lord Krishna defines the quintessential qualities and attributes to achieve the means to fulfil the highest purpose of human existence. Realisation of these 24 essential principles means knowledge through the experience of living them in conjunction with the injunctions of the Vedic scriptures. The Supreme Lord Krishna is the object of attainment for these essential principles and is the ultimate goal to be attained. Realisation through experience equates to imbibing and living these 20 principles. That by which things become realised is known as knowledge. Thus knowledge is known to be a means of realisation. Emphasis on jnana or knowledge is herein given as the goal for self-realisation.

Shri Vaishnava Sampradaya - Commentary

Amanitvam is absence of desire for honour due to reverence and humilty. Adambhitva is lack of pride due to simplicity and absence of duplicity. Ahimsa is non-violence to others by thought, word or action. Ksantih is tolerance, forbearance even when antagonised. Arjavam is sincerity and straightforwardness even to those duplicitous. Acaryopasana is unmotivated devotion to the guru who imparts spiritual knowledge. Saucam is purity in thought, word and action to enable to qualify for spiritual knowledge. Sthairya is unwavering faith in the spiritual masters teachings from the Vedic scriptures. Atma-vinigriha is self control by withdrawing the mind from pursuits other than spiritual. Vairagyam is renunciation of activities unrelated to the soul. Anahankara is absence of false ego or misidentification of the physical body as the self. Anudarsanam is reflecting on the evils of birth and inevitable old age, disease and death. Asakti is detachment from over attraction to wife, sons and family members. Anabhisvangah is neutrality in both happiness and distress. Sama-citta is equipoise of mind in both favourable and unfavourable circumstances. Bhaktih is rendering exclusive loving devotion to the Supreme Lord Krishna. Vivikta-desa-sevitvam is fondness for solitary places out in nature for inhabiting. Adhyatma-jnana-nityatvam is to be permanently established in knowledge of the soul. Tattva-jnana-darsana is contemplating the spiritual teachings of the Vedas to gain insight. Jnana refers to that knowledge where one can achieve atma tattva or realisation of the soul. The aggregate of imbibing these 20 most excellent attributes facilitates atma tattva within the jiva or embodied being. Whatever is contrary and opposed to these 20 attributes is to be considered ignorance and detrimental to any real knowledge of the soul. Next the nature of the ksetra-jna or knower of the field will be delineated by Lord Krishna as was alluded to in chapter 10, verse 3 where He states: One who knows Me.

Kumara Vaishnava Sampradaya - Commentary

Amanitvam is absence of desire for honour due to reverence and humilty. Adambhitva is lack of pride due to simplicity and absence of duplicity. Ahimsa is non-violence to others by thought, word or action. Ksantih is tolerance, forbearance even when antagonised. Arjavam is sincerity and straightforwardness even to those duplicitous. Acaryopasana is unmotivated devotion to the guru who imparts spiritual knowledge. Saucam is purity in thought, word and action to enable to qualify for spiritual knowledge. Sthairya is unwavering faith in the spiritual masters teachings from the Vedic scriptures. Atma-vinigriha is self control by withdrawing the mind from pursuits other than spiritual. Vairagyam is renunciation of activities unrelated to the soul. Anahankara is absence of false ego or misidentification of the physical body as the self. Anudarsanam is reflecting on the evils of birth and inevitable old age, disease and death. Asakti is detachment from over attraction to wife, sons and family members. Anabhisvangah is neutrality in both happiness and distress. Sama-citta is equipoise of mind in both favourable and unfavourable circumstances. Bhaktih is rendering exclusive loving devotion to the Supreme Lord Krishna. Vivikta-desa-sevitvam is fondness for solitary places out in nature for inhabiting. Adhyatma-jnana-nityatvam is to be permanently established in knowledge of the soul. Tattva-jnana-darsana is contemplating the spiritual teachings of the Vedas to gain insight. Jnana refers to that knowledge where one can achieve atma tattva or realisation of the soul. The aggregate of imbibing these 20 most excellent attributes facilitates atma tattva within the jiva or embodied being. Whatever is contrary and opposed to these 20 attributes is to be considered ignorance and detrimental to any real knowledge of the soul. Next the nature of the ksetra-jna or knower of the field will be delineated by Lord Krishna as was alluded to in chapter 10, verse 3 where He states: One who knows Me.