Bhagavad Gita Chapter 13, Verse 8

English Translation

Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs;

Detailed Commentary

Explanation of 13.8: **Amanitvam** — The absence of pride within oneself is called *Amanitvam*. A feeling of superiority arises in oneself, based on one's *Varna*, *Ashrama*, capabilities, knowledge, qualities, position, etc., leading to the thought, "I am worthy of respect, I am honorable." However, this feeling arises from identifying with the body, which causes inertness (*Jadata*) to predominate. The more pride a *Sadhak* (seeker) possesses, the less true knowledge he can attain. The less the pride, the less the influence of inertness, and the *Sadhak* will advance towards pure consciousness (*Chetanata*). **Method:** When a *Sadhak* begins to consider himself great, pride enters him. The *Sadhak* should associate with those who are superior persons (*Shreshtha Purushas*), more advanced in *Sadhana*, and knowers of truth (*Tattvajnani*). Doing this reduces pride. Goswami Tulsidasji states: Saints who honor everyone are themselves without pride (*Amani*). The *Sadhak* should also cultivate this nature, making it a habit to show respect, hospitality, and appreciation to others. Such a nature can only develop when one considers others superior to oneself. Every person possesses some unique quality. The *Sadhak* should respect the special qualities of others. This automatically reduces the desire for receiving honor. It is mentioned that in the path of Bhakti (devotion), the absence of fear is stated first, and the absence of pride (*Manipan*) at the end; whereas in the path of Jnana (knowledge), the absence of pride is stated first, and fearlessness at the end. This means that in the path of Bhakti, the *Sadhak* perceives Bhagavan (God) from the very beginning, and thus becomes fearless. In the path of Jnana, the *Sadhak* does not identify with the body, hence there is an absence of pride, and in the end, by perceiving the Supreme Being (*Paramatma*) everywhere, he becomes fearless. **Adambhitvam** — Show or display is called *Dambha*. If we possess knowledge, good conduct (*Sadachar*), or purity, but either display it before others or abandon our purity thinking that others will laugh at us, that too is *Dambha*. To be genuine is *Adambhitvam*. **Method:** The *Sadhak*'s aim should be the attainment of the Supreme Being (*Paramatma-prapti*). In the pursuit of showing off to people, one's spiritual practice (*Sadhan*) will weaken. Therefore, one should remain engaged in one's own *Sadhana*. **Ahimsa** — Not causing pain to others through mind, speech, and body is *Ahimsa*. Violence (*Himsa*) is of three types: doing it oneself, getting it done by others, and supporting it. From anger (*Krodha*), greed (*Lobha*), and attachment (*Moha*), nine types of *Himsa* arise. The practice of *Ahimsa* itself is a great vow (*Mahavrat*). **Method:** One should consider one's own happiness and service to be in the happiness and service of all. All are one's own Self (*Swarupa*). Holding such discrimination (*Viveka*) gives rise to the feeling of *Ahimsa*. **Kshanti** — Forbearance is the nature of forgiveness (*Kshama*). Even while possessing the power, for the wrongdoer not to experience punishment—this is *Kshanti*. **Arjavam** — The feeling of simplicity and sincerity is *Arjavam*. There should be simplicity in the *Sadhak*'s body, mind, and speech. There should be no deceit or trickery, but well-wishing (*Hiteshita*). There should be no ostentation in behavior. **Method:** By not identifying with the body, stiffness or arrogance (*Akad*) vanishes. Natural simplicity and humility (*Namrata*) arise in the *Sadhak*. **Acharyopasanam** — Service to the Guru is called *Acharyopasanam*. To fashion one's life according to the principles and sentiments of the Guru is true service. The Lord has included this among the means of knowledge. **Method:** Keeping faith in the Supreme Being (*Paramatma*), the *Sadhak* should serve Gurus and great souls (*Mahapurushas*). A special point is that the disciple's duty is to serve the Guru. If this is observed correctly, liberation (*Mukti*) and devotion (*Bhakti*) are attained. **Shaucham** — Purity, both external and internal, is *Shaucham*. Through compassion (*Daya*), forgiveness (*Kshama*), and generosity (*Udarata*), the inner consciousness (*Antahkarana*) becomes pure. **Method:** Inner purity increases with wealth earned through truthfulness (*Sacchai*) and straightforwardness (*Saralata*). **Sthairyam** — *Sthairyam* means to remain unwavering in one's resolve. To firmly resolve, "The goal must be attained." **Method:** By renouncing the desires for enjoyment (*Bhoga*) and accumulation (*Sangraha*), stability (*Sthirata*) in spiritual practice (*Sadhan*) is achieved. **Atmavinigraha** — To bring the mind under control is *Atmavinigraha*. Through practice (*Abhyas*) and dispassion (*Vairagya*), the mind comes under control.