BhG 13.7-11

syntax

amānitvam (pridelessness) adambhitvam (non-deceit) ahiṁsā (non-violence) kṣāntiḥ (forbearance) ārjavam (simplicity) ācāryopāsanam (worship of a teacher) śaucam (purity) sthairyam (steadiness) ātma-vinigrahaḥ (self-control) indriyārtheṣu vairāgyam (detachment of the objects of the senses) anahaṁkāraḥ eva ca (and certainly lack of egotism) janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (perceiving the fault and misery in birth, death, old age and disease) asaktiḥ (non-attachment) putra-dāra-gṛhādiṣu anabhiṣvaṅgaḥ (lack of intense affection to sons, wives, houses and the other) iṣṭāniṣṭopapattiṣu nityam sama-cittatvam (always even-mindedness in desired and undesired events) mayi ca (and in me) ananya-yogena avyabhicāriṇī bhaktiḥ (undeviating devotion by yoga not devoted to anything else) vivikta-deśa-sevitvam (dwelling in a solitary place) jana-saṁsadi aratiḥ (not taking pleasure in the assembies of people) adhyātma-jñāna-nityatvam (constancy in knowledge of the Supreme Spirit) tattva-jñānārtha-darśanam (seeing the meaning of knowledge of the truth)
etat (this) jñānam iti (knowledge) proktam (said),
yat (that which) ataḥ (from that) anyathā (otherwise) [tat] (that) ajñānam (ignorance).

grammar

amānitvam	–	a-mānitva abst. 1n.1 n. – pridelessness (from: √man – to think, to imagine, mānin – high-minded, proud, arrogant);
adambhitvam	–	a-dambhitva abst. 1n.1 n. – non-deceit (from: √dabh – to hurt, to deceive, dambhin – deceiver, hypocrite);
ahiṁsā	–	a-hiṁsā 1n.1 f. – non-violence, harmlessness (from: √hiṁs – to injure, to harm, to kill);
kṣāntiḥ	–	kṣānti 1n.1 f. – tolerance, forbearance, endurance (from: √kṣam – to forgive, to tolerate);
ārjavam	–	ārjava 1n.1 n. – simplicity, honesty, sincerity (from: √arj – to obtain; ṛju – upright, honest, sincere);
ācāryopāsanam	–	ācārya-upāsana 1n.1 n.; TP: ācāryāṇām upāsanam iti – worship of the teachers (from: ā-√car – to come near to; ācāra – good conduct, ācārya – teacher; upa-√ās –to worship, to attend upon, upāsana – worship);
śaucam	–	śauca 1n.1 n. – purity (from: √śuc – to shine, to be wet, śuci – pure);
sthairyam	–	sthairya 1n.1 n. – steadiness (from: √sthā – to stand, sthira – firm, hard, steady);
ātma-vinigrahaḥ	–	ātma-vinigraha 1n.1 m.; TP: ātmano vinigraha iti – control of the self (from: ātman – self; ni-√grah – to hold back, to control, nigraha – suppression, control);

*****

indriyārtheṣu	–	indriya-artha 7n.3 m.; TP: indriyāṇām artheṣv iti – in the objects of the senses (from: √ind – to be powerful, indriya – the senses; √arth – to strive to obtain, to desire, to request, artha – purpose, advantage, concern, object, wealth);
vairāgyam	–	vai-rāgya 1n.1 m. – freedom from passion, aversion; detachment (from: vi-√rañj – to discolour, to change affection, to become indifferent, rāga – colour, passion, affection, love, beauty);
anahaṁ-kāraḥ	–	an-ahaṁ-kāra 1n.1 m. – lack of egotism (from: aham – I; √kṛ – to do, kāra – a doer; ahaṁ-kāra – ego, egotism, pride);
eva	–	av. – certainly, just, merely;
ca	–	av. – and;
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam	–	janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśana 1n.1 n.; DV / TP: janmasu ca mṛtyuṣu ca jarāsu ca vyādhiṣu ca duḥkhasya doṣasya ca anudarśanam iti – perceiving the fault and misery in birth, death, old age and disease (from: √jan – to be born, janman – birth; √mṛ – to die, mṛtyu – death; √jṝ – to grow old, to decay, jarā – old age; √vyadh – to strike, to beat, vyādhi – disease; kha – cavity, hole, nave; dur / dus – prefix: difficult, bad, hard; duḥ-kha – pain, difficulty; literally: bad hole in the nave [of a wheel through which an axis runs] that makes the moving not smooth; √duṣ – to become bad, to be defiled, to perish, doṣa – evil, fault, guilt; anu-√dṛś – to survey, to behold, anu-darśana – seeing, perceiving, consideration);

*****

asaktiḥ	–	a-sakti 1n.1 f. – non-attachment (from: √sañj – to attach, to stick, to embrace);
anabhiṣvaṅgaḥ	–	an-abhiṣvaṅga 1n.1 m. – lack of intense affection (from: √svaṅg – to move; abhiṣvaṅga – intense attachment or affection to – requires locative);
putra-dāra-gṛhādiṣu	–	putra-dāra-gṛha-ādi 7n.3 n.; DV: putreṣu ca dāreṣu ca gṛheṣu ca ādiṣv ceti – to sons, wives, houses and the other (from: √puṣ – to flourish, to thrive, putra – child, offspring; traditionally:pu-tra – one who saves from hell; √dṝ – to split, dāra – wife; √grah – to take, gṛha – house, belongings; ādi – beginning, origin, suffix: beginning with, etc.);
nityam	–	nitya 1n.1 n. – eternal (from: nitya – continual, eternal); or av. – constantly, eternally (from: nitya – continual, eternal);
ca	–	av. – and;
sama-cittatvam	–	sama-citta-tva abst. 1n.1 n. – even-mindedness (from: sama – the same, equal, equivalent; √cit – to perceive, to think, PP citta – thought; a thought, mind, heart, consciousness);
iṣṭāniṣṭopapattiṣu	–	iṣṭa-an-iṣṭa-upapatti 7n.3 f.; DV / KD: iṣṭāsu cāniṣṭāsu copapattiṣv iti – in desired and undesired events (from: √iṣ – to desire or √yaj – to consecrate, to sacrifice, to worship, PP iṣṭa – desired or worshipped; upa-√pat – to fly near, to hasten towards, upapatti – happening, event);

*****

mayi	–	asmat sn. 7n.1 – in me;
ca	–	av. – and;
ananya-yogena	–	an-anya-yoga 3n.1 m.; KD: ananyena yogena iti – by yoga not devoted to anything else (from: anya – other, ananya – no other, unique, undistracted, not devoted to anything else; √yuj – to yoke, to join, to engage, yoga – yoga, yoking, application, a means);
bhaktiḥ	–	bhakti 1n.1 f. – devotion, love, fondness (from: √bhaj – to share, to love, to rejoice, to worship, bhakta – distributed, divided, loved; worshipper, devotee, loving);
avyabhicāriṇī	–	a-vyabhicāriṇī 1n.1 f. – undeviating, devoted (from: vi-abhi-√car – to act in an unfriendly way, to offend, vyabhicārin – who acts improperly, vyabhicāriṇī – unchaste wife, wanton woman);
vivikta-deśa-sevitvam	–	vivikta-deśa-sevitva 1n.1 n.; TP: viviktasya deśasya sevitvam iti – dwelling in a solitary place (from: √vic – to separate, PP vivikta – separated, kept apart, solitary; √diś – to show, deśa – place, country; √sev – to serve, abst. sevitva – seeking, resorting to, honouring, dwelling);
aratiḥ	–	a-rati 1n.1 f. – not taking pleasure (from: √ram – to play, to rejoice – what? requires locative, rati – pleasure, delight);
jana-saṁsadi	–	jana-saṁsad 7n.1 f.; TP: janānām saṁsadīti – in the assemblies of people (from: √jan – to be born, to produce, jana – race, people; sam-√sad – to sit down together, saṁsat – sitting together, assembly);

*****

adhy-ātma-jñāna-nityatvam	–	adhy-ātma-jñāna-nityatva abst. 1n.1 n.; TP: adhyātmano jñānasya nityatvam iti – constancy in knowledge of the Supreme Spirit (from: adhi – over, above; ātman – self; adhy-ātma – governing the self, the Supreme Spirit; √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; nitya – continual, eternal, abst. nityatva – constancy);
tattva-jñānārtha-darśanam	–	tattva-jñāna-artha-darśana 1n.1 n.; TP: tattvasya jñānasya arthasya darśanam iti – seeing the meaning of knowledge of the truth (from: tat – that, abst. tat-tva – truth, reality; √jñā – to know, to understand, jñāna – knowledge, wisdom, intelligence; √xarth – to strive to obtain, to desire, to request, artha – purpose, advantage, concern, object, wealth; √dṛś – to look, to see, darśana – seeing, vision);
etat	–	etat sn. 1n.1 n. – this;
jñānam	–	jñāna 1n.1 n. – knowledge, wisdom, intelligence (from: √jñā – to know, to understand);
iti	–	av. – thus (used to close the quotation);
proktam	–	prokta (pra-√vac – to declare, to speak) PP 1n.1 n. – spoken, called;
ajñānam	–	a-jñāna 1n.1 n. – ignorance (from: √jñā – to know, to understand);
yat	–	yat sn. 1n.1 n. – that which;
ataḥ	–	av. – from this, hence, therefore (indeclinable ablative with an ending -tas);
anyathā	–	av. – otherwise (from: anya – other);

textual variants

amānitvam → adānitvam (lack of charity);
adambhitvam → adāṁbhitvam / aḍaṁbhitvam (non-deceit);
sthairyam → maunam (silence);
anahaṁ-kāra → anahaṁ-kāram (freedom of egotism);
asaktir → aśaktir / āsaktir / anaktir (lack of power / worship / not night);
adhy-ātma-jñāna-nityatvaṁ → adhy-ātma-jñāna-niṣṭhatvaṁ / adhy-ātma-dhyāna-nityatvaṁ (steadiness in the knowledge of the Supreme Spirit / constancy in contemplating the Supreme Spirit);
tattva-jñānārtha-darśanaṁ → tattva-jñānārtha-ciṁtanam (thinking of the meaning of knowledge of the truth);
yad ato → yat tato / yad ito (which from that…);

The third pada of verse 13.8 is almost the same as the third pada of verse BhG 14.20;

Śāṃkara

yasya kṣetra-bheda-jātasya saṃhatiḥ idaṃ śarīraṃ kṣetraṃ [gītā 13.2] ity uktam | tat kṣetraṃ vyākhyātaṃ mahā-bhūtādi-bheda-bhinnaṃ dhṛty-antam | kṣetrajño vakṣyamāṇa-viśeṣaṇaḥ—yasya sa-prabhāvasya kṣetrajñasya parijñānād amṛtatvaṃ bhavati, taṃ jñeyaṃ yat tat pravakṣyāmīty ādinā sa-viśeṣaṇaṃ svayam eva vakṣyati bhagavān | adhunā tu taj-jñāna-sādhana-gaṇam amānitvādi-lakṣaṇam, yasmin sati taj-jñeya-vijñāne yogyo’dhikṛto bhavati, yat-paraḥ saṃnyāsī jñāna-niṣṭha ucyate, tam amānitvādi-gaṇaṃ jñāna-sādhanatvāj jñāna-śabda-vācyaṃ vidadhāti bhagavān— amānitvaṃ mānino bhāvaḥ mānitvam ātmano ślāghanam, tad-abhāvo’mānitvam | adambhitvaṃ sva-dharma-prakaṭīkaraṇaṃ dambhitvam, tad-abhāvo’dambhitvam | ahiṃsā hiṃsanaṃ prāṇinām apīḍānam | kṣāntiḥ parāparādha-prāptâv avikriyā | ārjavam ṛju-bhāvo’vakratvam | ācāryopāsanaṃ mokṣa-sādhanopadeṣṭur ācāryasya śuśrūṣādi-prayogeṇa sevanam | śaucaṃ kāya-malānāṃ mṛj-jalābhyāṃ prakṣālanam | antaś ca manasaḥ pratipakṣa-bhāvanayā rāgādi-malānām apanayanaṃ śaucam | sthairyaṃ sthira-bhāvaḥ, mokṣa-mārga eva kṛtādhyavasāyatvam | ātma-vinigraha ātmano’pakārakasya ātma-śabda-vācyasya kārya-karaṇa-saṃghātasya vinigrahaḥ svabhāvena sarvataḥ pravṛttasya san-mārga eva nirodha ātma-vinigrahaḥ | kiṃ ca— indriyārtheṣu śabdādiṣu dṛṣṭādṛṣṭeṣu bhogeṣu virāga-bhāvo vairāgyam | anahaṃkāro ’haṃkārābhāva eva ca | janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanaṃ janma ca mṛtyuś ca jarā ca vyādhayaś ca duḥkhāni ca teṣu janmādi-duḥkhānteṣu pratyekaṃ doṣānudarśanam | janmani garbha-vāsa-yoni-dvāra-niḥsaraṇaṃ doṣaḥ, tasyānudarśanam ālocanam | tathā mṛtyau doṣānudarśanam | tathā jarāyāṃ prajñā-śakti-tejo-nirodha-doṣānudarśanaṃ paribhūtatā ceti | tathā vyādhiṣu śiro-rogādiṣu doṣānudarśanam | tathā duḥkheṣu adhyātmādhibhūtādhidaiva-nimitteṣu | athavā duḥkhāny eva doṣo duḥkha-doṣas tasya janmādiṣu pūrvavad anudarśanam | duḥkhaṃ janma, duḥkhaṃ mṛtyuḥ, duḥkhaṃ jarā, duḥkhaṃ vyādhayaḥ | duḥkha-nimittatvāj janmādayo duḥkham, na punaḥ svarūpeṇaiva duḥkham iti | evaṃ janmādiṣu duḥkha-doṣānudarśanād dehendriyādi-viṣaya-bhogeṣu vairāgyam upajāyate | tataḥ pratyag-ātmani pravṛttiḥ karaṇānām ātma-darśanāya | evaṃ jñāna-hetutvāj jñānam ucyate janmādi-duḥkha-doṣānudarśanam | kiṃ ca— asaktiḥ saktiḥ saṅga-nimitteṣu viṣayeṣu prīti-mātram, tad-abhāvo’saktiḥ | anabhiṣvaṅgo’bhiṣvaṅgābhāvaḥ | abhiṣvaṅgo nāma āsakti-viśeṣa evānanyātma-bhāvanā-lakṣaṇaḥ | yathānyasmin sukhini duḥkhini vāham eva sukhī, duḥkhī ca, jīvati mṛte vāham eva jīvāmi mariṣyāmi ceti | kva ? ity āha—putra-dāra-gṛhādiṣu | putreṣu dāreṣu gṛheṣv ādi-grahaṇād anyeṣv apy atyanteṣṭeṣu dāsa-vargādiṣu | tac cobhayaṃ jñānārthatvāj jñānam ucyate | nityaṃ ca sama-cittatvaṃ tulya-cittatā | kva ? iṣṭāniṣṭopapattiṣv iṣṭānām aniṣṭānāṃ copapattayaḥ saṃprāptayas tāsv iṣṭāniṣṭopapattiṣu nityam eva tulya-cittatā | iṣṭopapattiṣu na hṛṣyati, na kupyati cāniṣṭopapattiṣu | tac caitan nityaṃ sama-cittatvaṃ jñānam | kiṃ ca— mayi ceśvare’nanya-yogena apṛthak-samādhinā nānyo bhagavato vāsudevāt paro’sti, ataḥ sa eva no gatir ity evaṃ niścitāvyabhicāriṇī buddhir ananya-yogaḥ, tena bhajanaṃ bhaktir na vyabhicaraṇa-śīlā avyabhicāriṇī | sā ca jñānam | vivikta-deśa-sevitvam | viviktaḥ svabhāvataḥ saṃskāreṇa vāśucy-ādibhiḥ sarpa-vyāghrādibhiś ca rahito ’raṇya-nadī-pulina-deva-gṛhādibhir vivikto deśaḥ, taṃ sevituṃ śīlam asyeti vivikta-deśa-sevī, tad-bhāvo vivikta-deśa-sevitvam | vivikteṣu hi deśeṣu cittaṃ prasīdati yatas tataḥ ātmādi-bhāvanā vivikta upajāyate | ato vivakta-deśa-sevitvaṃ jñānam ucyate | aratir aramaṇaṃ jana-saṃsadi | janānāṃ prākṛtānāṃ saṃskāra-śūnyānām avinītānāṃ saṃsat samavāyo jana-saṃsat | na saṃskāravatāṃ vinītānāṃ saṃsat | tasyā jñānopakārakatvāt | ataḥ prākṛta-jana-saṃsady aratir jñānārthatvāj jñānam | kiṃ ca— adhyātma-jñāna-nityatvam ātmādi-viṣayaṃ jñānam adhyātma-jñānam, tasmin nitya-bhāvo nityatvam | amānitvādīnāṃ jñāna-sādhanānāṃ bhāvanā-paripāka-nimittaṃ tattva-jñānam, tasyārtho mokṣaḥ saṃsāroparamaḥ | tasyālocanaṃ tattva-jñānārtha-darśanam | tattva-jñāna-phalālocane hi tat-sādhanānuṣṭhāne pravṛttiḥ syād iti | etad amānitvādi-tattva-jñānārtha-darśanāntam uktaṃ jñānam iti proktaṃ jñānārthatvāt | ajñānaṃ yad ato’smād yathoktād anyathā viparyayeṇa | mānitvaṃ dambhitvaṃ hiṃsā kṣāntir anārjavam ity ādy ajñānaṃ vijñeyaṃ pariharaṇāya, saṃsāra-pravṛtti-kāraṇatvād iti

Rāmānuja

atha kṣetrakāryeṣv ātmajñānasādhanatayopādeyā guṇāḥ procyante amānitvam utkṛṣṭajaneṣv avadhīraṇārahitatvam; adambhitvam dhārmikatvayaśaḥprayojanatayā dharmānuṣṭhānaṃ dambhaḥ, tadrahitatvam; ahiṃsā vāṅmanaḥkāyaiḥ parapīḍārahitatvam; kṣāntiḥ paraiḥ pīḍyamānasyāpi tān prati avikṛtacittatvam / ārjavam parān prati vāṅmanaḥkāyaprabhṛtīnām ekarūpatā; ācāryopāsanam ātmajñānapradāyini ācārye praṇipātaparipraśnasevādiniratatvam; śaucaṃ ātmajñānatatsādhanayogyatā manovākkāyagatā śāstrasiddhā; stairyam adhyātmaśāstrodite ‚rthe niścalatvam; ātmavinigrahaḥ ātmasvarūpavyatiriktaviṣayebhyo manaso nivartanam indriyārtheṣu vairāgyam ātmavyatirikteṣu viṣayeṣu sadoṣatānusaṃdhānenodvejanam; anahaṃkāraḥ anātmani dehe ātmābhimānarahitatvam; pradarśanārtham idam; anātmīyeṣv ātmīyābhimānarahitatvaṃ ca vivakṣitam / janmamṛtyujarāvyādhiduḥkhadoṣānudarśanam saśarīratve janmamṛtyujarāvyādhiduḥkharūpasya doṣasyāvarjanīyatvānusaṃdhānam asaktiḥ ātmavyatiriktaparigraheṣu saṅgarahitatvam; anabhiṣvaṅgaḥ putradāragṛhādiṣu teṣu śāstrīyakarmopakaraṇatvātirekeṇa śleṣarahitatvam; saṃkalpaprabhaveṣv iṣṭāniṣṭopanipāteṣu harṣodvegarahitatvam mayi sarveśvare ca aikāntyayogena sthirā bhaktiḥ, janavarjitadeśavāsitvam, janasaṃsadi cāprītiḥ ātmani jñānam adhyātmajñānam tanniṣṭhatvam, tattvajñānārthacintanam tattvajñānaprayojanaṃ yac cintanaṃ tan niratatvam ityarthaḥ / jñāyate ‚nenātmeti jñānam, ātmajñānasādhanam ityarthaḥ; kṣetrasaṃbandhinaḥ puruṣasyāmānitvādikam uktaṃ guṇabṛnham evātmajñānopayogi, etadvyatiriktaṃ sarvaṃ kṣetrakāryam ātmajñānavirodhīti ajñānam

Śrīdhara

idānīm ukta-lakṣaṇāt kṣetrāt atiriktatayā jñeyaṃ śuddhaṃ kṣetrajñaṃ vistareṇa varṇayiṣyan śuddha-jñāna-sādhanāny āha amānitvam iti pañcabhiḥ | amānitvaṃ sva-guṇa-ślāghā-rāhityam | adambhitvaṃ dambha-rāhityam | ahiṃsā para-pīḍā-varjanam | kṣāntiḥ sahiṣṇutvam | ārjavam avakratā | ācāryopāsanaṃ sad-guru-sevā | śaucaṃ bāhma ābhyantaraṃ ca | tatra bāhyaṃ mṛj-jalādinā, ābhyantaraṃ ca rāgādi-mala-kṣālanam | tathā ca śrutiḥ — śaucaṃ ca dvividhaṃ proktaṃ bāhyam abhyantaraṃ tathā | mṛj-jalābhyāṃ smṛtaṃ bāhyaṃ bhāva-śuddhis tathāntaram || iti | dhairyaṃ san-mārge pravṛttasya tad-eka-niṣṭhatā | ātma-vinigrahaḥ śarīra-saṃyamaḥ | etaj jñānam iti proktam iti pañcamenānvayaḥ || kiṃ ca mayīti | mayi parameśvare | ananya-yogena sarvātma-dṛṣṭyā | avyābhicāriṇy ekāntā bhaktiḥ | viviktaḥ śuddha-citta-prasāda-karaḥ | taṃ deśaṃ sevituṃ śīlaṃ yasya tasya bhāvas tattvam | prākṛtānāṃ janānāṃ saṃsadi sabhāyām aratī raty-abhāvaḥ | kiṃ ca adhyātmeti | ātmānam adhikṛtya vartamānaṃ jñānam adhyātma-jñānam | tasmin nityatvaṃ nitya-bhāvaḥ | tattvaṃ padārtha-buddhi-niṣṭhatvam ity arthaḥ | tattva-jñānasyārthaḥ prayojanaṃ mokṣas tasya darśanaṃ mokṣasya sarvotkṛṣṭatvālocanam ity arthaḥ | etad amānitvam adambhitvam ity ādi viṃśati-saṅkhyakaṃ yad uktam etaj jñānam iti proktaṃ vaśiṣṭhādibhiḥ jñāna-sādhanatvāt |ato ‚nyathāsmād viparītaṃ mānitvādi yat tad ajñānam iti proktam | jñāna-virodhitvāt ataḥ sarvathā tyājyam ity arthaḥ

Madhusūdana

evaṃ kṣetraṃ pratipādya tat-sākṣiṇaṃ kṣetrajñaṃ kṣetrād vivekena vistarāt pratipādayituṃ taj-jñāna-yogyatvāyāmānitvādi-sādhanāny āha jñeyaṃ yat tad ity ataḥ prāktanaiḥ pañcabhiḥ amānitvam iti | vidyamānair avidyamānair vā guṇair ātmanaḥ ślāghanaṃ mānitvaṃ, lābha-pūjākhyātyarthaṃ svadharma-prakaṭī-karaṇaṃ dāmbhitvaṃ, kāya-vāṅ-manobhiḥ prāṇināṃ pīḍanaṃ hiṃsā, teṣāṃ varjanam amānitvam adambhitvam ahiṃsety uktam | parāparādhe citta-vikāra-hetau prāpte ‚pi nirvikāra-cittatayā tad-aparādha-sahanaṃ kṣāntiḥ | ārjavam akauṭilyaṃ yathā-hṛdayaṃ vyavaharaṇaṃ para-pratāraṇā-rāhityam iti yāvat | ācāryo mokṣa-sādhanasyopadeṣṭātra vivakṣito na tu manūkta upanīyādhyāpakaḥ | tasya śuśrūṣānamaskārādi-prayogeṇa sevanam ācāryopāsanam | śaucaṃ bāhyaṃ kāya-malānāṃ mṛj-jalābhyāṃ kṣālanam ābhyantaraṃ ca mano-malānāṃ rāgādīnāṃ viṣaya-doṣa-darśana-rūpa-pratipakṣa-bhāvanayāpanayanam | sthairyaṃ mokṣa-sādhane pravṛttasyāneka-vidha-vighna-prāptāv api tad-aparityāgena punaḥ punar yatrādhikyam | ātma-vinigraha ātmano dehendriya-saṃghātasya svabhāva-prāptāṃ mokṣa-pratikūle pravṛttiṃ nirudhya mokṣa-sādhana eva vyavasthāpanam | kiṃ ca – indriyārtheṣu śabdādiṣu dṛṣṭeṣv ānuśravikeṣu vā bhogeṣu rāga-virodhiny aspṛhātmikā citta-vṛttir vairāgyam | ātma-ślāghanābhāve ‚pi manasi prādurbhūto ‚haṃ sarvotkṛṣṭa iti garvo ‚haṅkāras tad-abhāvo ‚nahaṅkāraḥ | ayoga-vyavacchedārtham eva-kāraḥ | samuccayārthaś ca-kāraḥ | tenāmānitvādīnāṃ viṃśati-saṅkhyākānāṃ samucito yoga eva jñānam iti proktaṃ na tv ekasyāpy abhāva ity arthaḥ | janmano garbha-vāsa-yoni-dvāra-niḥsaraṇa-rūpasya mṛtyoḥ sarva-marma-cchedana-rūpasya jarāyāḥ prajñā-śakti-tejo-nirodha-para-paribhavādi-rūpāyā vyādhīnāṃ jvarātisārādi-rūpāṇāṃ duḥkhānām iṣṭa-viyogāniṣṭa-saṃyogāniṣṭa-saṃyogāniṣṭa-saṃyoga-jānām adhyātmādhibhūtādhidaiva-nimittānāṃ doṣasya vāta-pitta-śleṣma-mala-mūtrādi-paripūrṇatvena kāya-jugupsitatvasya cānudarśanaṃ punaḥ punar ālocanaṃ janmādi-duḥkhānteṣu doṣasyānudarśanaṃ janmādi-vyādhy-anteṣu duḥkha-rūpa-doṣasyānudarśanam iti vā | idaṃ ca viṣaya-vairāgya-hetutvenātma-darśanasyopakaroti | kiṃ ca | saktir mamedam ity etāvan-mātreṇa prītiḥ | abhiṣvaṅgas tv aham evāyam ity ananyatva-bhāvanayā prīty-atiśayo ‚nyasmin sukhini duḥkhini vāham eva sukhī duḥkhī ceti | tad-rāhityam asaktir anabhiṣvaṅga iti coktam | kutra sakty-abhiṣvaṅgau varjanīyāv ata āha putra-dāra-gṛhādiṣu putreṣu dāreṣu gṛheṣu | ādi-grahaṇād anyeṣv api bhṛtyādiṣu sarveṣu sneha-viṣayeṣv ity arthaḥ | nityaṃ ca sarvadā ca sama-cittatvaṃ harṣa-viṣāda-śūnya-manastvam iṣṭāniṣṭopapattiṣu | upapattiḥ prāptiḥ | iṣṭopapattiṣu harṣābhāvo ‚niṣṭopapattiṣu viṣādābhāva ity arthaḥ | caḥ samuccaye | kiṃ ca | mayi ca bhagavati vāsudeve parameśvare bhaktiḥ sarvotkṛṣṭatva-jñāna-pūrvikā prītiḥ | ananya-yogena nānyo bhagavato vāsudevāt paro ‚sty ataḥ sa eva no gatir ity evaṃ niścayenāpy avyabhicāriṇī kenāpi pratikūlena hetunā nivārayitum aśakyā | sāpi jñāna-hetuḥ prītir na yāvan mayi vāsudeva na mucyate deha-yogena tāvat [BhP 5.5.6] ity ukteḥ | viviktaḥ svabhāvataḥ saṃskārato vā śuddho ‚śucibhiḥ sarpa-vyāghrādibhiś ca rahitaḥ suradhunī-pulinādi-śrita-prasāda-karo deśas tat-sevana-śīlatvaṃ vivikta-deśa-sevitvam | tathā ca śrutiḥ – same śucau śarkarā-vahni-bālukā- vivarjite śabda-jalāśrayādibhiḥ | mano ‚nukūle na tu cakṣu-pīḍane guhā-nivātāśrayaṇe prayojayet || [ŚvetU 2.10] iti | janānām ātma-jñāna-vimukhānāṃ viṣaya-bhoga-lampaṭatopadeśakānāṃ saṃsadi samavāye tattva-jñāna-pratikūlāyām aratir aramaṇaṃ sādhūnāṃ tu saṃsadi tattva-jñānānukūlāyāṃ ratir ucitaiva | tathā coktam – saṅgaḥ sarvātmanā heyaḥ sa cety uktaṃ na śakyate | sa sadbhiḥ saha kartavyaḥ sataḥ saṅgo hi bheṣajam || iti | kiṃ ca | adhyātma-jñānam ātmānam adhikṛtya pravṛttam ātmānātma-viveka-jñānam adhyātma-jñānaṃ tasmin nityatvaṃ tatraiva niṣṭhāvattvam | viveka-niṣṭho hi vākyārtha-jñāna-samartho bhavati | tattva-jñānasyāhaṃ brahmāsmīti sākṣātkārasya vedānta-vākya-karaṇakasyāmānityatvādi-sarva-sādhana-paripāka-phalasyārthaḥ prayojanam avidyā-tat-kāryātmaka-nikhila-duḥkha-nivṛtti-rūpaḥ paramānandātmāvāpti-rūpaś ca mokṣas tasya darśanam ālocanam | tattva-jñāna-phalālocane hi tat-sādhane pravṛttiḥ syāt | etad amānitvādi-tattva-jñānārtha-darśanāntaṃ viṃśati-saṅkhyākaṃ jñānam iti proktaṃ jñānārthatvāt | ato ‚nyathāsmād viparītaṃ mānitvādi yat tad ajñānam iti proktaṃ jñāna-virodhitvāt | tasmād ajñāna-parityāgena jñānam evopādeyam iti bhāvaḥ

Viśvanātha

ukta-lakṣaṇāt kṣetrād viviktatayā jñeyau jīvātma-paramātmānau kṣetrajñau vistareṇa varṇayiṣyan taj-jñānasya sādhanāny amānitvādīni viṃśatim āha pañcabhiḥ | atrāṣṭadaśa bhaktānāṃ jñānināṃ ca sādhāraṇāni kintu bhaktaiḥ mayi cānanya-yogena bhaktir avyabhicāriṇī ity ekam eva bhagavad-anubhava-sādhanatvena yatnataḥ kriyate | anyāni spatadaśoktābhyāsavatāṃ teṣāṃ svata evotpadyante na tu teṣu yatna iti sāmpradāyikāḥ | antime dve tu jñāninām asādhāraṇa eva | atrāmānitvādīni vispaṣṭārthāni | śaucaṃ bāhyam abhyantaraṃ ca tathā ca smṛtiḥ — śaucaṃ ca dvividhaṃ proktaṃ bāhyam abhyantaraṃ tathā | mṛj-jalābhyāṃ smṛtaṃ bāhyaṃ bhāva-śuddhis tathāntaram || iti | ātma-vinigrahaḥ śarīra-saṃyamaḥ | janmādiṣu duḥkha-rūpasya doṣasyānudarśanaṃ punaḥ punaḥ paryālocanam | asaktiḥ putrādiṣu prīt-tyāgo ‚nabhiṣvaṅgaḥ putrādīnāṃ sukhe duḥkhe cāham eva sukhī duḥkhīty adhyāsābhāva iṣṭāniṣṭayor vyavahārikayor upapattiṣu prāptiṣu nityaṃ sarvadā samacittatvam | mayi śyāmasundarākāre ‚nanya-yogena jñāna-karma-tapo-yogādy-amiśraṇena bhaktiś ca-kārād jñānādi-miśraṇa-prādhānyena ca | ādyā bhaktair anuṣṭheyā dvitīyā jñānibhir iti kecid, anye tv ananyā bhaktir yathā-premṇaḥ sādhanaṃ tathā paramātmānubhavasyāpīti jñāpanārtham atra ṣaṭke ‚py uktir iti bhaktā vyācakṣate | jñāninas tv ananyenaiva yogena sarvātma-dṛṣṭyeti | avyabhicāriṇī pratidinam eva kartavyā | kenāpi nivārayitum aśakyā iti madhusūdana-sarasvatī-pādāḥ | ātmānam adhikṛtya vartamāṇaṃ jñānam adhyātma-jñānam | tasya nityatvaṃ nityānuṣṭheyatvaṃ padārtha-śuddhi-niṣṭhatvam ity arthaḥ | tattva-jñānasyārthaḥ prayojanaṃ mokṣas tasya darśanaṃ svābhīṣṭatvenālocanam ity arthaḥ | etad viṃśatikaṃ jñānaṃ sādhāraṇyena jīvātma-paramātmanor jñānasya sādhanam | asādhāraṇaṃ paramātma-jñānaṃ tv agre vaktavyam | tato ‚nyathāsmād viparītaṃ mānitvādikam

Baladeva

athoktāt kṣetrād vibhinnatvena jñeyaṃ kṣetrajña-dvayaṃ vistareṇa nirūpayiṣyan taj-jñāna-sādhanāny amānitvādīni viṃśatim āha pañcabhiḥ | amānitvaṃ sva-satkārānapekṣatvam | adambhitvaṃ dhārmikatva-khāti-phalaka-dharmācaraṇa-virahaḥ | ahiṃsā parāpīḍanam | kṣāntir apamāna-sahiṣṇutā | ārjavam cchadmiṣv api sāralyam | ācāryopāsanaṃ jñāna-pradasya guror akaitavena saṃsevanam | śaucaṃ bāhyābhyantara-pāvitryam | śaucaṃ ca dvividhaṃ proktaṃ bāhyam abhyantaraṃ tathā | mṛj-jalābhyāṃ smṛtaṃ bāhyaṃ bhāva-śuddhis tathāntaram || iti smṛteḥ | sthairyaṃ sad-vartmaika-niṣṭhatvam | ātma-vinigrahaḥ ātmānusandhi-pratīpād viṣayān manaso niyamanam | indriyārtheṣu śabdādi-viṣayeṣu pratīpeṣu vairāgyaṃ rucy-abhāvaḥ | anahaṅkāro dehādiṣv ātmābhimāna-tyāgaḥ | janmādiṣu duḥkha-rūpasya doṣasyānudarśanaṃ punaḥ punaś cintanam | putrādiṣu paramārtha-pratīpeṣv asaktiḥ pīti-tyāgaḥ | anabhiṣvaṅgas teṣu sukhiṣu duḥkhiṣu ca satsu tat-sukha-duḥkhānabhiniveśaḥ | iṣṭāniṣṭānām anukūla-pratikūlānām arthānām upapattiṣu prāptiṣu samacittatvaṃ harṣa-viṣāda-virahaḥ | nityaṃ sarvadā | mayi parameśe ‚vyābhicāriṇī sthirā bhaktiḥ śravaṇādyā | ananya-yogenaikāntitvena mad-bhakta-sevā | tathā vivikta-deśa-sevitvaṃ nirjana-sthāna-priyatā janānāṃ grāmyāṇāṃ saṃsadi rati-tyāgaḥ | adhyātmam ātmani yaj jñānaṃ tasya nityatvaṃ sarvadā vimṛśyatvam | tattvaṃ tv ahaṃ paraṃ brahma vadanti tattva-vidas tattvaṃ yaj jñānam advayam ity ādi smṛteḥ | taj jñānasya yo ‚rthas tat-prāpti-lakṣaṇas tasya darśanaṃ hṛdi smaraṇam | etad amānitvādikaṃ jñānaṃ paramparayā sākṣāc ca tad-upalabdhi-sādhanaṃ proktam | jñāyate upalabhyate ‚nena iti vyutpatteḥ | yat tato ‚nyathā viparītaṃ mānitvādi tad ajñānaṃ tad-upalabdhi-virodhīti