Chapter13 Shloka8,9,10,11,12 - Shrimad Bhagvad Gita

Chapter 13 : Purusha and Prakriti

Ch 13 : Sh 08-12

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥
इन्द्रियार्थेषु वैराग्यमनहङ्कावर एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥
असक्तिरनभिष्वङ्गा: पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥
अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥

Transliteration

amanitvam adambhitvam ahimsa ksantir arjavam
acaryopasanam shaucamsthairyam atma-vinigrahah
indriyarthesu vairagyam anahankara eva ca
janma-mrityu-jara-vyadhi-duhkha-dosanudarshanam
ashaktir anabhisvangah putra-dara-grhadisu
nityam ca sama-cittatvam istanistopapattisu
mayi cananya-yogena bhaktir avyabhicarini
vivikta-desa-sevitvam aratir jana-samsadi
adhyatma-jnana-nityatvam tattva-jnanartha-darshanam
etaj jnanam iti proktam ajnanam yad ato ’nyatha

Translation

Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance.

Purport

In earlier shlokas, Bhagavan Shri Krishna briefly explained the definition of Kshetra in response to Arjuna’s questions. In these four shlokas, Bhagavan Shri Krishna now elaborates on the elements of knowledge in response to Arjuna's inquiry about the nature of knowledge.

These shlokas list 20 virtues, which constitute the elements of knowledge.

The 20 noble virtues are as follows:

1. amanitvam : Humility or not seeking recognition,
2. adambhitvam : To be without pride,
3. ahimsa : Not causing pain to other living beings,
4. ksanti is : Tolerance in the face of insults,
5. arjava : Uprightness and straightforwardness,
6. acaryapasana : Unreserved and unmotivated service to the Vaisnava spiritual master,
7. 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.
8. sthairya : Steadfastness on the path of righteousness by one who has accepted it,
9. atma-vinigraha : Control over the body and the senses which uncontrolled hinder realisation of the atma or immortal soul,
10. vairagya indriyartha : Renunciation of sense objects,
11. ahankarah : Relinquishing false ego and identification of the physical body as the self,
12. dukha-dosa-anudarsanam :Dispassion by pondering the misery of samsara or the perpetual cycle of birth and death in material existence,
13. asakti : Equipoise to the relations like wife, sons and other loved ones,
14. anabhisvanga : Remaining even minded to s what life gives whether evil or excellence befalls one,
15. sama-citta means to avoid both happiness or distress by temporary external circumstances.
16. avyabhicarini bhakti : Unwavering, unalloyed loving devotion to the Supreme Lord Krishna and realising the atma in all living beings,
17. vivekta- desa-sevitam : Fondness for performing austerities in solitary places,
18. aratir jana-samsadt : Indifference to mundane topics and mundane association.
19. adhyatma-jnana nityatvam : Always interested in spiritual knowledge and self-realisation and
20. atma-tattva : Knowledge of the immortal soul within.

Thus, these 20 virtues described by Lord Krishna constitute the essence of knowledge, as their attributes pave the way to the highest existence. Anything contrary to these 20 renowned virtues should always be rejected, as it is understood to be ignorance and strongly opposed to truth. This has been affirmed in bygone ages by great sages and seers such as Vyasa, Vasistha, and Parasara.

These noble virtues serve as the standard to measure the nobility of individuals and, consequently, society. The more these virtues are followed, the happier the society will be. Conversely, the fewer these virtues are observed, the less peace and happiness there will be in society.

Therefore, all devotees should promptly embrace these principles, as they are the surest path to achieving ultimate peace in this life and attaining moksha after departing from this body.