Bhagavad Gita - Chapter 13 - Shloka (Verse) 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।

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।

He states another means (Sadhanantara)—with "Kimcha" (Moreover).

He briefly expresses the 'Ananya Yoga' itself—with "Na" (Not) etc. He shows the steadiness of the devotion generated by the said intellect (Dhi) in the Lord—with "Na" (Not).

There also, the word 'Jnana' is used due to its being the cause of that (knowledge); he says "Sa cha" (And that).

He gives two examples of the solitude of the place—with "Vivikta" (Solitary). He clarifies that very thing—with "Aranya" (Forest).

How is serving the said place a cause for knowledge? To that He says—"Vivikteshu" (In solitary places). By the word "Atma-adi" (Self etc.), the Supreme Self and the meaning of the sentence (Brahman) are spoken of.

(Objection) "Now, since it is the object of aversion, why is mere association with people not accepted without distinction?" To that He says—"Tasyah" (Of that). Meaning, because of the censure "The association of the good is the medicine for the association (Sanga) of the existence" (an implied quote meaning the association of good people removes attachment).

'Moreover' non-attachment (Asakti) is the absence of mere affection in objects which are the cause of attachment.

'Absence of intense attachment' (Anabhishvanga) -- thinking regarding another like a son etc., whether happy, living, or dead, 'I alone am happy and unhappy, I live and I shall die' -- thus.

Absence of intense attachment (Abhishvanga) characterized by the feeling of identity with son etc. By the word 'etc.', other extremely dear things like servants, cattle etc. are grasped.

And in 'occurrences', meaning attainments, of desired and undesired things, 'constant', always, 'even-mindedness' -- abandoning joy in the attainment of the desired and anger (sorrow) in the attainment of the undesired.

And these three also are 'Knowledge' because they are internal means to knowledge, this is the meaning.

'Attachment' (Sakti) is affection. That same when over-ripe (intense) is 'Abhishvanga'.

'Affection is Sakti, that same is called Abhishvanga when over-ripe' -- this is the definition.

'Non-attachment' etc. 'Sakti' is mere sense of ownership (mineness) in son etc. 'Abhishvanga' is identification with him and thinking "This indeed am I". Thinking "In the happiness of son etc. I alone am happy, in his misery I alone am miserable" -- this is attachment and intense attachment; abandoning them is the meaning.

'Even-mindedness' is absence of joy and dejection.

Where? In the occurrences of the desirable and undesirable; absence of joy in the attainment of the desirable, absence of dejection in the attainment of the undesirable.

And in Me, the Lord of all, steady devotion through single-minded yoga;

residing in a place devoid of people; and dislike for the assembly of people.

Moreover -- 'Non-attachment' etc. 'Asakti' is the abandonment of affection for objects like son etc.

'Anabhishvanga' is the absence of excessive superimposition thinking "I alone am happy and unhappy" in the happiness or unhappiness of son etc.

In the 'occurrences', i.e., attainments, of the desirable and undesirable, 'constant', always, even-mindedness.

Earlier by "Dispassion towards sense-objects" [13.9], dispassion regarding objects like sound etc. which are born of contact was stated; now by "Non-attachment", absence of attachment in things related to ego is being stated -- thus to avoid repetition, "in possessions other than the Self" was said.

Then, how can the Ashrama-duty be performed by a householder desiring liberation by abandoning all duties related to ego? -- Here it is said -- "Absence of intense attachment to son, wife, home, etc.".

Here, abandonment of even those useful for that in their essential form is not intended; because even for a renunciate, only attachment is prohibited in unavoidable things -- "No attachment to wall, nor water, nor cloth, nor seat; not to house, nor seat, nor other; he indeed is the knower of liberation."

Therefore, possession is indeed only inasmuch as it is useful for Dharma -- with this intention he says "Scriptural".

Attachment is the cause of intense attachment; because "From attachment desire is born" [2.62] is stated. Therefore, from the absence of the cause, there is absence of the effect, this is the sense.

'Abhishvanga' is excessive attachment. Since even-mindedness regarding desirable and undesirable things born of contact is impossible, he says "born of resolve".

And since the context is of son, wife, etc., it is appropriate that it refers to them, this is the sense.

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

Thus the Field has been explained, and the Knower of the Field also. Now, Knowledge is spoken of—"Amanitvam" (Humility) etc. up to "Anyatha" (Otherwise/Ignorance).

'Ananyayogena' (By the yoga of non-difference)—The certainty that there is nothing else other than the Supreme Self, Mahesvara—that very certainty is 'Yoga'; by that certainty, 'Bhakti' (Devotion) towards Me.

Therefore, it never deviates; due to the absence of desires which are believed to be the cause of deviation; or even if those (desires) are of the nature of other mental modifications, due to their being absorbed in that one (Bhakti).

Thus, it should be contemplated everywhere. The opposite of this is 'Ajnanam' (Ignorance), like vanity (Manitvam) etc.

He states the difference in meaning between the words 'Sakti' and 'Abhishvanga'

-- 'Sakti' etc.

'Non-attachment' etc. Moreover, 'Sakti' is affection merely by the notion "This is mine". 'Abhishvanga', however, is an excess of affection with the feeling of non-difference like "I am verily this"; in another being happy or unhappy, thinking "I alone am happy and unhappy" -- absence of that is stated as 'Asakti' (non-attachment) and 'Anabhishvanga' (absence of intense attachment).

Where are attachment and intense attachment to be avoided? To this He says -- 'Son' etc. In sons, wives, houses, etc.; in sons, in wives, in houses; by taking 'etc.', in all objects of affection like servants etc. also, this is the meaning.

'And constant', always, 'even-mindedness', meaning having a mind devoid of joy and dejection. 'In occurrences of the desirable and undesirable' -- 'Upapatti' means attainment. Absence of joy in attainments of the desirable, and absence of dejection in attainments of the undesirable, this is the meaning. 'Cha' (and) is in the sense of conjunction.

Moreover 'Non-attachment' etc. 'Asakti' in objects like son, wife, home, etc. is absence of attachment.

'Anabhishvanga' is the absence of absorption (tanmayatva) in them due to sameness of pain and pleasure.

'In occurrences of the desirable and undesirable' -- in attainments of the desirable and undesirable, 'constant' even-mindedness through the reflection on God's will.

'Non-attachment' -- 'Sakti' is mere affection in objects which are causes of attachment; absence of that is 'Asakti'.

'Absence of intense attachment' -- absence of Abhishvanga. 'Abhishvanga' indeed is a specific kind of attachment characterized by the feeling of non-different self; like when another is happy or unhappy, "I alone am happy and unhappy", or when living or dead, "I alone live and shall die" -- thus.

Where? To this He says -- 'In son, wife, home, etc.'; in sons, in wives, in houses; by taking 'etc.', in others also who are extremely dear like the class of servants etc. And both of those are called 'Knowledge' because they are for the purpose of knowledge.

'And constant even-mindedness', meaning equanimity. Where? 'In occurrences of the desirable and undesirable' -- occurrences mean attainments of desired and undesired things; in those occurrences of desired and undesired, constant equanimity indeed. He does not rejoice in occurrences of the desired, and does not get angry/agitated in occurrences of the undesired. And this constant even-mindedness is knowledge.

'Non-attachment' means dispassion for enjoyment in the other world.

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.

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' 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.