Bhagavad Gita Chapter 13, Verse 10

English Translation

Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant eanimity of the mind with regard to the attainment of the desirable and the undesirable;

Detailed Commentary

Elucidation — *Asakti*: The fondness one has for worldly objects, individuals, events, and circumstances is called *asakti* (attachment). To be free from that *asakti* is called *asakti* (non-attachment). The desire to obtain happiness from worldly objects and individuals arises from the longing for pleasure and enjoyment. Because a human being does not perceive happiness without union, the happiness born of union (*samyoga-janya sukha*) seems dear to them. However, true happiness arises from the disunion of union (Gita 6.23). Therefore, it is very essential for a *sadhaka* to renounce worldly *asakti*. Method — Happiness born of union appears like nectar in the beginning, but in its consequence, it is like poison (Gita 18.38). It is a rule that one who indulges in happiness born of union must eventually experience suffering as a consequence. Therefore, by keeping one's attention on the outcome of happiness born of union, attachment to it does not remain. *Anabhishvanga* towards son, wife, home, etc. — A deep relationship, profound delusion (*moha*), and identification (*tadatmya*) are considered to exist with one's son, wife, home, wealth, land, animals, etc. For example, when a son falls ill, the mother's body becomes weak. Similarly, when a son or wife dies, a person says, "I have died." *Anabhishvanga* has been mentioned to be free from such identification (*ekatmatā*). Method — Serve those with whom a deep connection is perceived, bring them happiness, but do not aim to derive happiness from them. The aim should be to remove identification (*tadatmya*) from them. If it becomes necessary to receive service, do not get engrossed in it, because engrossment will lead to identification. This means, do not involve yourself deeply with anyone. Keep this in mind. And constant equanimity of mind (*samachittatvam*) in desirable and undesirable occurrences — *Ishta*, meaning when favorable objects, individuals, circumstances, or events occur, there should be no disturbances (*vikara*) in the *chitta* (mind-stuff) such as *raga* (attachment), joy, or pleasure. And *anishta*, meaning when unfavorable objects, individuals, etc., occur, there should be no *dvesha* (aversion), sorrow, suffering, or agitation in the *chitta*. This means that the *chitta* should maintain *samata* (equanimity) in favorable and unfavorable circumstances, and the *chitta* should not be affected by them. The Lord has also stated this as "being balanced in success and failure" (*siddhyasiddhyoḥ samo bhūtvā*) (Gita 2.48). Method — Enjoying pleasure by considering favorable resources as one's own is an impediment. Worldly resources are received for the service of the world, not for one's own pleasure. Unfavorable resources are also not for experiencing suffering, but rather for renouncing the happiness born of union. It should be understood that both favorable and unfavorable circumstances are given to elevate a human being above pleasure and pain, to enable the attainment of the ultimate Reality (*Paramatma Tattva*). By understanding this, the *sadhaka*'s *chitta* will naturally remain equanimous in the reception of the desirable and the undesirable.