Human Values from Bhagwad Gita(4- 6)

HUMAN VALUES FROM BHAGWAD GITA (contnd. from previous posts)
VALUE 4: KSANTI: Attitude of Accommodation:
According to Swami(Dr.) Parthasarthy, Ksanti is a positive attitude (and not painful resignation) signifying ‘accommodation.’ The attitude of ksanti means that ' I cheerfully, calmly accept the extraction or demand that another person(or situation) should make, in order to conform to what I think would be pleasing to me. I accommodate situations and people happily.' All relationships require accommodation. The value must be built upon an understanding of the nature of people and relationships between them. I will never find in one person all qualities which I like, or all qualities which I dislike, having a mixture of things which I find appealing and others which I find non-appealing. Similarly, I am also both appealing and non-appealing. No one is going to find me totally likeable.
When I recognize these facts, I will see that every relationship is going to require some accommodation from me. I am not going to be willing or, perhaps, be able to change and meet all expectations other people have of me, nor are they for themselves. In particular, relationships with such things which I strongly dislike, require accommodation from me. If I can change the person or can put distance between him/her and me without avoiding duty, that is fine. But if I can not, I simply must accommodate happily, taking the person as he/she is. I can expect neither the world nor the people to change in order that I may be happy. It is just not possible to compel people to change to meet my image of what they should be like. More often than not, when I want change from others, they will just as strongly want change from me. It will be a stand –off. Hence, the need for an attitude of ksanti or accommodation.

For an attitude of accommodation(ksanti) I should lessen my expectations from others and place every one, whether a friend or a fool, in the same category. No one should ever be able to disappoint me but should only be able to surprise me. And my attitude should be that I am prepared to accommodate all surprises! I should accommodate people and take them as they are. Swami (Dr.) Parthasarthy has very beautifully stated that : 'I do not ask the sun to quit shining and appreciate the mixed blessing of hot shining sun, nor do I hate honey bees for the fear of receiving a sting and appreciate the place of honey bee and enjoy honey'. Anyway, the world is wide. Variety makes it more interesting. Thus, there is room enough to accommodate all.
To be free to respond to a person I must be free of mechanical reactions and choose the actions deliberately. A reaction is a mechanical non-deliberative behaviour on my part, being rather a conditioned response borrowed from previous experience, which response I measure against the value structure which I am trying to assimilate but which I just allow to happen. Reactions can go against all my wisdom and learning and prior experiences. I may have read all the scriptures of the world, may be a great student of ethical systems, or may be professional counselor to others, but when it comes to a reaction, mine may be just as mechanical as that of every one else. Therefore, until my ethical values become thoroughly assimilated and comprise a ground out of which right attitudes and actions spontaneously arise, I must, through alertness, avoid reactions and, instead, deliberately, reflectively choose my attitudes and actions. When I avoid reactions, I am free to choose my actions and attitudes - I can choose to be accommodative in my thoughts, words and deeds.

Ksanti (accommodation) is a beautiful and saintly quality. Among all the qualities, ahimsa and ksanti constitute the qualities of a saint. One need not have wisdom, one need not have scriptural learning to be saint, but one must have these two values. A saint is a person who never consciously hurts another person by action, word or thought, and who accepts people – good or bad –just as they are. He is the one who has endless capacity to be accommodative, forgiving, merciful, which are included in the quality (or value) called ksanti, which attitude expands one’s heart. Through ksanti, the heart becomes so commodious, it accommodates all people and circumstances just as they are , without desire or demand that they be different.

As a Manager, in order to discover within myself a value for accommodation, I should look at the person behind the act, and respond to the person, not to the action. Usually, when I am responding to the behaviour of the person, or to his action, that I find it difficult to be accommodative. But when I try to understand the cause behind the action(e.g. what is behind the fit of anger or outburst of jealousy or domineering manner) and respond to the person( not to his actions) I find it easy to be accommodative, and the potential conflict situations are minimized.


VALUE 5: “ARJAVAM”: Straight-forwardness:

Arjavam means ‘straightness.’ When used as a value, ‘straightness’ or arjavam is like the English word rectitude (from the Latin word rectus, straight), which means ‘conduct in accordance with one’s thought and words.’ When there is rjubhava (arrow-like straightness) between a physical action and the word, or between the word and the thought, the alignment is called arjavam . When I think of one thing and say another, or when I say one thing and do another, or when I think about one thing and do yet another third thing, all of these constitute a non-alignment of thought, words and deeds on my part. Avoidance of this gap, this division between word and action, word and thought, and action and thought, is arjavam . Arjavam can be considered to be extension of satya vacanam, truthful speech. .Arjavam includes not just speech but thoughts and actions also. For arjavam, my actions must be true to my words and my words true to my thoughts.

Non-alignment ( of thoughts, words and deed) results in a splintered personality. By such non-alignment I become disintegrated, being no longer a whole person. When there is conflict between my values and myself I become splintered. I am not ‘together’. If there is a gulf between me the thinker, and me the speaker or actor, the result will be a restless mind troubled by guilt and conflict. For such a mind, Self-knowledge is a far cry. To be prepared to listen to the teaching of Vedanta, one needs to be ‘together’, not split. Therefore, arjavam, the alignment of thought, word and deed is included as one of the values of jnanam.

A Manager shorn of this value with the splintered and disintegrated personality can not perform the leadership role, as no body will trust and respect him and a crisis of confidence may emerge, where both his seniors and juniors may find him a suspect and unreliable. In contrast, if he sincerely imbibes the Arjavam value, he will certainly be a honourable person to be reliable and worthy enough to become a leader of his team in his/her own right.

VALUE6: ACARYOPASANAM: Service to the Teacher:

Acaryopasanam, which primarily means ‘service to the teacher’, is a value which is deeply embedded in Hindu culture. Its intensity and universality within the culture show the high regard for knowledge and for the teacher who imparts it. It is also used to indicate specific aspects of the student-teacher relationship, including Gurukula vasa. ‘Meditation upon the teacher’, which means meditation upon the teachings by keeping the teacher(acarya), who stands for the vision of the teaching in one’s heart. ‘Service and surrender’ is, however, the general meaning of acaryopasanam, in which sense Lord Krishna uses the term when talking to Arjuna. However, it requires a certain discrimination in its exercise and care must be taken in choosing, as it can lead to exploitation of the value holder, if the teacher is not a responsible person.
Service to the teacher implies a whole frame of mind, characterized by surrender of personal ego, subordination of personal likes and dislikes, a willingness to give without demanding any return, and a general attitude of respect and devotion, towards the teacher. Thus, acaryopasanam ,is a great personal surrender made only to such a person who has no need of this kind of surrender, or service., to be the beneficiary of the attitude of acaryopasanam. Only a person who has clear steady knowledge of the truth of Self is without needs.In acaryopasanam, willingness to serve is the most significant, rather than the particular act of service done. Through such an attitude of unquestioning , complete service the student becomes blessed. When the teacher is true to his name and the nature of service is understood, the surrender of acaryopasanam is a beautiful value, blessing the student and making his mind receptive to the knowledge to be unfolded. In gaining any discipline of knowledge, respect for the teacher is an essential element, and this value is equally essential for the knowledge of Self.

In the management scenario , both the manager and his subordinates need inculcate this value by respecting their seniors from whom they have learnt many professional aspects of management. Such a spirit of service paves way not only to teach and learn more but also better understanding and communication among them. Service to the teacher (acaryopasanam) is a beautiful value as it inculcates a spirit of gratitude towards the teacher /person from whom the particular knowledge or skill has been acquired.

Ved Prakash

Human Values From Bhagwad Gita(2-3)

Human Values From Bhagwad Gita(2-3)
VALUE 2: ADAMBHITVAM: Absence of Self-Glorification:
According to Swami Dr. Pathasarthy, Adambhitvam is the mental attitude in which damba is absent. Dambha is a expression quite similar to the manitvam, namely, manifestation of self-glorification, although the foundation of the expression differs. While manitvam’s conceit is an expression based on real achievements and abilities, the claim to fame caused by dambha stems from pretended or fabricated accomplishment and abilities. Thus, a dambhi is one who claims achievements that are not his or pretends to possess abilities which he does not have. It is called dambha when 'I trumpet my glory for what is not there, when by design I give the impression that I am something, which I know I am not'. 'Dambhitvam( self-glorification) brings with it the need to be ever alert and to have a long memory, while truth does not require any special remembering.
Such expression to dambhitvam manifests because I think that through my pretences I will impress others who will then respond to me in a way that will make me feel good, as I do not feel good about myself. I do not accept myself as I am. I find myself unacceptable. So, I present myself as I think I would like to be or in a way which I think will impress others. It is particularly absurd because it brings even less comfort than manitvam to the mind which harbours it. Self-glorification is a big problem for the mind. Any dambhitvam is commitment to falsehood. This attitude is not conducive to the frame of mind which is receptive to the teaching of Vedanta, which stresses on owning up and seeing myself as I am. The truth of the Self that Vedanta reveals to me is that I lack nothing., with the non-dual reality of myself being limitless. I should be free from self-condemnation. Through Dambhitvam, my commitment to falsity and outright rejection of my relative self, falsify even a desire for freedom. When Dambhitvam (self-glorification) goes away, the mind will enjoy the sate of adambhitvam, the absence of phoniness, hypocrisy and pretence. With such a mind I become a real person., who is a simple person. The complex person is a false person, for whom there is no learning , but only hiding and tension. Neither any scripture nor any master can help a person with a mind ruled by pride and pretence.
When I truly see the futility and absurdity of the attitude of manitvam and dambhitvam, these negative values will drop off, leaving me with a mind reflecting amanitvam and adamhitvam, the absence of pride and pretence. A mind which is simple and factual is the kind of mind which is ready to discover the truth of Self .
A manager inspired with the value of adambhitvam, will have spontaneous respect from his/her colleagues and subordinates to elicit the best of cooperation from them. In contrast , the one who has the disvalue of dambhitvam (self-glorification) will not be able to inspire adequate confidence to be an effective manager/leader, as his/her very attitude based on falsehood, which pretence does not long last, will expose him/her in the eyes of the concerned person and slur his image. After all, for how long his so called camaflagued abilities(which are not real) shall remain hidden, and when finally exposed , his/her leadership as a Manager gets shattered, both in the eyes of his seniors as well as subordinates.

VALUE 3: “AHIMSA”: Non-Harmfulness:
According to Swami(Dr.) Parthasarthy, Ahimsa means ‘non-injury or non-harmfulness,’ and reflects one’s desire to live free of hurt or pain or threat of any sort (for others). If I know that someone holds hurtful thoughts about me , I feel hurt, despite such thoughts being not expressed in deeds or words. Ahimsa means not causing harm by any means: by deeds kayena, by words, vaca, or by thought, manasa. The moot point that why should I not hurt other beings is because I do not want to be hurt myself. Commonsense ethics dictates that I can not do unto another what I do not want to be done to me. So, Ahimsa, non-injury becomes a value for me . Ahimsa is a simple commonsense dharma, confirmed by the Vedas, and by all scriptures but subject to interpretation. If an act which is literally injurious is otherwise meant for the benefit of another, such as the cut of the surgeon’s knife, it is not himsa. In a relative world absolute ahimsa is not possible.

Vegetarianism is an example of the application of the value of ahimsa. In India, where there are more vegetarians than anywhere else in the world, vegetarianism is squarely based on the Vedic mandate: Himsam na kuryat: Do not harm. For the man, unlike animals, whose self-consciousness brings into play a will that is free to choose many means to meet life’s ends, including the basic need, food. Being not pre-programmed, man must choose the kind of food he eats There is also evidence that human dental and digestive systems are more suitable for a fruit grain vegetable diet than for meat. They have fewer degenerative diseases and live longer, and enjoy a more vigorous old age than do their meat eating neighbours. Moreover, all living beings have a value for life and seek to live harm-free. Animals, birds, fish- all mobile creatures- run away when they know I am trying to catch them for the stew pot. When I do catch them, they struggle and cry. Therefore, it is evident that they do not want to be hurt, that they want to live. Since I have been given free will to choose the food to sustain myself, I must find some norm to guide me in choosing that food. The gift of free will carries with it a responsibility to follow an ethical norm in the exercise of that will. My commonsense dharmic norm for choice of food tells me that I should not make ‘somebody’ my dinner since I do not want to be somebody’s dinner. Those who cry in protest or struggle against me are more ‘somebody’ than plants rooted in one place, which quietly give up their fruits for my food, normally without even surrendering their lives. Thus, plant food is the rational/ethical choice for human diet.

The value for ahimsa requires daily alertness and sensitivity in all areas of life It is a value that finds expression in my attitude towards plants also, besides toward human beings and animals. Wanton destruction of plant life indicates a lack of sensitivity for the value of ahimsa. Ahimsa is a value for not destroying or damaging any part of creation., of which I too, am part. With regard to my fellow human beings, I watch out those words or acts or even thoughts which may be hurtful. I develop a finer appreciation of the feelings of others. I come to see beyond my own needs, to the needs of those around me. I treat all things and beings with sensitivity and appreciation of their common existence with me. With such an attitude I become alert , observant person with a sensitive saintly mind which is ready to hear and appreciate the truth of Vedanta. Ahimsa is an important value among the values that constitute the jnanam for gaining Self-knowledge.

With such finer appreciation of feelings of others by inculcating this golden values of Ahimsa, a Manager becomes adequately sensitized to handle human element in the enterprise more effectively, minimizing the conflict situations adequately. Through Ahimsa by causing no harm by any means: by deeds , by words, or by thought, the manager becomes proactive enough to have more friends, both within the organization and outside, to build more and more bridges of understanding (than misunderstanding) and reap full advantage through this positive endeavour, both for himself and his organization.

Ved Prakash

Human Values from Bhagvad Gita

HUMAN VALUES FROM BHAGWAD GITA: RELEVANCE FOR MODERN MANAGEMENT

Human and ethical values have been the very foundation of Indian scriptures, including Bhagwad Gita. Here, attempt is being made to provide some insights into the qualities ( values) for jnanam (knowledge) espoused by Lord Krisna to Arjuna, as enshrined in Chapter 13 of the Bhagwad Gita. While explaining these values, it has also been endeavoured to provide their relevance to the modern management. It is hoped that these values, if sincerely put into practice, will manifest attitudinal change in the mind of the modern day managers. Each of the total twenty values are proposed to be covered in 20 posts(one in each post) to facilitate better assimilation of these values.
Values are the deeply held beliefs of individuals and groups what they cherish as desirable or good. Rokeach (1973) defines value as an “enduring belief that is personally or socially preferable to opposite or converse mode of conduct or a state of existence.In essence, values are our bedrock conception of what we want (or want to avoid). Indian philosophical studies, both in the past and present , have emphasized the significance of value in the human life –situation. Indian Philosophical tradition has been value-centric within the background of deep religio-spiritual foundation, with dharma being deeply ingrained in its cultural heritage. Dharma is intrinsically ethical. Right from the Vedic period four main values of life have been highlighted in Purushartha, which incorporates Dharma(righteousness), Artha(wealth), Kama(enjoyment) and Moksa (salvation or liberation). Three main ways (margas) of Indian life are closely associated with the trio Satyam (truth), Shivam(good) and Sundram (beauty). These have been considered as basic values of the Indian ethos.

The present alarming erosion of human values in management practices leading to ethical dilemmas could prove a threatening factors for all round development of a nation. India has the eternal wealth of human values which were taught in the cosmic science of Bhagwat Gita and Upanishads. One has to inculcate and develop these human values for leading a peaceful integrated life, as also for reorientation of various management practices for the achievement of managerial goals . Such transformation would not only better ones own life but also help to attain peace and prosperity in the practice of business in the world of corporate management. Today, the essence of human values is the nourishing factor for 'the management capability' of a manager, who is the leading figure of the management scenario.

The Bhagwad Gita is considered as the essence of the Vedas and Upanishads. One of the greatest contributions of India to the world is the Holy Bhagwad Gita .Today the ancient Indian philosophy of Bhagwad Gita , which has entered inter alia in the managerial domain of the world, has found its place not only as an alternative to the theory of modern management, but also as an inspirational source to individuals by bringing them back the right path of peace and prosperity . The management lessons from Bhagwad Gita have been illumined to the world by many Indian saints including Swami Chinmayananda, Swami (Dr.) Parthasarthy, and Maharishi Mahesh Yogi, who has called the Bhagavad-Gita as the essence of Vedic Literature and a complete guide to practical life., as it provides “all that is needed to raise the consciousness of man to the highest possible level..” It reveals the deep, universal truths of life that speak to the needs and aspirations of everyone. To motivate Arjuna to do his duty, the Bhagavad Gita was preached in the battlefield of Kurukshetra by Lord Krishna . For the present day managers , who are also facing similar ethical dilemmas, albeit in a bit different scenario, Bhagwad Gita has got all the management tools to provide the mental equilibrium and to overcome any crisis situations through inspirational messages gleaned from it. The Bhagavad Gita can be experienced as a powerful catalyst for transformation. This divine book will contribute to self -reflection, finer feeling and deepen one's inner process, making the worldly life more dynamic, full of joy—no matter what the circumstances might be- through attitudinal changes in the individuals. What makes the Holy Gita a practical psychology of transformation is that it offers us the tools to connect with our deepest intangible essence , leading us to participate in the battle of life with right knowledge.
In Chapter 13 of the Bhagwad Gita , Lord Krishna , in response to a question by Arjuna about jnanam ( knowledge) and jneyam (that which is to be known), lists 20 qualities of the mind (values) which must be present before the mind of the seeker. The values to be personally valuable must be discovered through knowledge (seen as valuable by the value-holder) and not simply impressed upon from without. Although the list of values constituting jnanam is long, yet the qualities(values) stated therein are inter-related , defining a harmonious frame of mind in which knowledge can occur. Each of the them highlights a certain attitude, the value for which must be discovered personally, in order that attitude becomes a natural aspect of the seeker’s frame of mind . Lord Krisna declares all these to be knowledge, and anything beyond these as ignorance.

These qualities or human values have been stated in the Bhagwad Gita as follows:

Amanitvam adambhitavam ahimsa ksantir arjavam
Acaryopasanam saucam sthairyam atma-vinigraha (BG:13.8)

Indriyarthesu vairagyam anahankara eva ca
Janma-mryyu-jara-vyadhi- dukha-dosanudarsanam (BG:13.9)

Asaktir anabhisvangah putra-dara-grhadisu
Nityam ca sama-cittatvam istanistopapattisu(BG: 13.10)

Mayi cananya-yogena bhaktir avyabhicarini
Vivikta-desa-swevitvam aratir jana-samsadi (BG:13.11)

Adhyatma-jnana-nityat vam tattva-jnanartha-darsanam
Etaj jananam iti proktam ajnanam yad ato ‘nyatha.(BG 13.12).

Let us discuss these twenty values (one by one) for jnana (knowledge) advised by Lord Krishna to Arjuna, to ascertain their relevance in assisting the modern management for efficient and effective performance of various functions by the managers and guide them for ethical dilemmas faced by them. It may be added/acknowledged that the these series of posts on'Human Values fron Bhagwad Gita' is the outcome of my research-based endeavour on Vedic Ethics and Values, and based on the study of various books on Management, and Bhagwad Gita, especially "Bhagwad Gita: As It Is" by Prabhupada Bhagtivedanta, and "Human Values and Management: 20 Key Principles for Modern Management" by Swami(Dr.) Parthasarthy, who is a monk of Ramakrishna Mission, and an eminent Management Academic.
VALUE 1: “AMANITVAM”: Absence of Self-Worship-fullness

According to Swami(Dr.) Parthasarthy, Amanitvam originates from Sanskrit word manitvam , which means extending to conceit or haughtiness. It is an exaggerated opinion about oneself. ' Manah' implies that whatever qualification one has looms large in one’s mind as worthy of respect and regards from others. Thus, manitvam stands for exaggerated self -respectfulness or self worshipfulness. Amanitvam indicates the absence of such self-worshipfulness. A simple , factual self-respectfulnesss , in fact, is a good quality of mind. The problem arises only when self-respectfulness is exaggerated into self-worshipfulness, which undesirably incites others 'to show me the respect that I feel is my due.' But,' when I demand respect, rarely will it be given to me on my terms'. The person upon whom I make such a demand may not respond. Or, he/she may be suffering from his own manitvam, and respond with hostility or make a demand upon me for greater respect. The result can be mutual hurt, friction between each other, troubled minds.
The basis/cause of self-worshipfulness is found in a deep underlying doubt in my own mind about my own qualifications. When I am completely certain that I have, in full measure, the qualifications that I claim, I have no need to demand from others respect for them. Manitvam arises because I do not seem to accept myself as one who is qualified. The demand from others for recognition shows that I need some support so that I can feel that I am somebody. This demand comes from an inner sense of emptiness, a lack of readiness to accept myself as I am, because I secretly fear that what I am not good enough.. ' I assert not just my qualifications, but my qualification in the glorified light in which I view them.'

Hurt is possible when there is a ‘bloated ego’ or pride. Inflated ego is disproportionate, with excessive significance attached to what I know, what I feel, what I possess, what I do, how I look. With this over emphasis on a ‘knower-doer-I’ comes the expectation of a certain response from others recognizing my importance. When response does not come, then comes hurt. A hurt -deflated ego tends to spend a lot of time planning how to teach a lesson to the one who brought about the hurt, and… with lot of hurts, the list of those who have to be taught a lesson is likely to be long. For such a person, sitting quietly in meditation is not possible. In such a firmament of the mind the luminaries are all the people who caused hurt; and it is upon them that he dwells in meditation. 'A hurt mind is like a monkey’s wound, which does not heal but only gets reopened.'

It is fine to have abilities and to use them; but abilities should be allowed to speak for themselves . 'My attitude towards my accomplishments should be like a flowering bush towards its blossoms. It blooms because it must bloom'. And this is the way I should be about my gifts and skills. I should simply use them as best I can because that seems to be what I am supposed to do. People who have a value for these particular abilities may give me some respect for them, (while) others who have no value for these particular abilities, no doubt, will ignore them. I should let my actions themselves command respect from those who are able and willing to extend it, but I should never demand the respect.

Manitvam (Self-worshipfulness) is displaced when its foolishness is realized. It will cease to be a value for me when I clearly see for myself that its very basis is false, and, that it does not work. My concern with the respectful attitudes of others is a tremendous squandering
of my mind’s time. Moreover, self-worshipfulness is never justified by accomplishment. I
claim the honour for my accomplishments because I consider myself the author of the acts,
the producer of my skills or gifts, for which there must be a body to wield them. But I did
not author the body that houses me, which came to me with certain inherent potential or predisposition. Even if I subscribe to the belief in reincarnation and my karmas, I can claim neither authorship nor knowledge of the particular laws that ordained this body. My jivatav (apparent separate individuality) housed for the moment in this particular upadh i(body) is anadi (beginningless) like creation itself, of which it is a part. 'I am neither the author of creation, nor am I the author of my body. '
Therefore, I can exploit the abilities provided to me but I did not create them. Moreover, even in the exploitation of my skills, sheer ability is not the determinant of success or failure, which are because of certain opportunities I had, as well as because of my personal effort. I can not claim to have created or commanded the opportunities, which were given to me as I happened to find myself in the right circumstances, grow and learn what I needed to learn, happen to meet the right persons, and someone provided me right guidance at the right time. There is, thus, no place for manitvam. I should rather be grateful for whatever abilities I seem to have.
Every time manitvam pops up , assume the position of a dispassionate analyst and try to understand its foolishness under the particular circumstances. To be effective, I must conduct my analysis of manitvam without self-condemnation or regret and try to see things as they are. From the position of an observer I can see the senseless of my expectations in all their absurdity. I should see that my real problem(in seeking self-worshipfulness) is my basic feeling of inadequacy and self-doubt, which is made worse, not better, by harbouring manitvam. In contrast, when I enjoy amanitvam I become a simple person, who does not have any complexities.However, a prideful ego, despite being irrational, is very common problem, especially in Western society, where individualism has come to be so highly prized. It will be noticed that amanitvam is a quality of mind conducive to discovery of Self.

A Manager, who is imbibed with the quality of mind (value) of amanitvam ( Absence of Self-Worship-fullness), will be shorn of complexities, and, therefore, have lesser conflict situations, as people will respect him for his /her qualities of their own and extend cooperation towards achievement of organizational goals. On the contrary, if he/she seeks Manitvam (Self-worshipfulness) the concerned persons shall start doubting his credentials and not respect him spontaneously. Moreover, if he/she could imbibe this value by constant reinforcement/ practice, this will also give him the advantage of quality of mind that is conducive to discovery of Self, making him a perfect Manager and a perfect man.
Let us, therefore, ponder over this value of amanitvam ( Absence of Self-Worship-fullness), and inculcate it to the best of our endeavour, to become perfect individuals and effective Managers.

Ved Prakash

Human Values from Bhagwad Gita

Chapter 13. Nature, the Enjoyer, and Consciousness
TEXT 8-12
amanitvam, amanitvam--humility;

adambhitvam, pridelessness

ahimsa, --nonviolence

ksantir- tolerance;

arjavam, --simplicity;

acaryopasanam -approaching a bona fide spiritual master;

saucam ,--cleanliness;

sthairyam --steadfastness;
atma-vinigrahah indriya-arthesu- control-in the matter of the senses; ;

anahankara , --renunciation;

eva ca janma-mrtyu-jara-vyadhi- duhkha-dosanudarsanam,
asaktir 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-darsanam etaj jnanam iti proktam ajnanam yad ato 'nyatha
sthairyam--steadfastness;

atma-vinigrahah--control;

indriya-arthesu--in the matter of the senses;

vairagyam--renunciation;

anahankarah--being without false egoism;

eva--certainly; ca--also;

janma--birth; mrtyu--death; jara--old age; vyadhi--disease; duhkha--distress; dosa--fault; anudarsanam--observing; asaktih--without attachment;

anabhisvangah--without association;

putra--sons; dara--wife; grha-adisu--home, etc.;

nityam--eternal; ca--also; sama-cittatvam--equilibrium;

ista--desirable; anista--undesirable;

upapattisu--having obtained;

mayi--unto Me; ca--also;

ananya-yogena--by devotional service;

bhaktih--devotion;

avyabhicarini--constant, unalloyed;

vivikta--solitary; desa--place; sevitvam--aspiring; aratih--without attachment; jana--to people in general; samsadi--mass;

adhyatma--pertaining to the self; jnana--knowledge; nityatvam--eternity; tattva-jnana--knowledge of the truth; artha--the object; darsanam--philosophy; etat--all this; jnanam--knowledge; iti--thus; proktam--declared; ajnanam--ignorance; yat--that which; atah--from this; anyatha--others.
TRANSLATION
Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and 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; nonattachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth--all these I thus declare to be knowledge, and what is contrary to these is ignorance.
PURPORT
This process of knowledge is sometimes misunderstood by less intelligent men as being the interaction of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the tenfold elements, as described before, This is actually the means to get out of it. Of all the descriptions of the process of knowledge, the most important point is described in the first line of the tenth verse: the process of knowledge terminates in unalloyed devotional service to the Lord. So, if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But, if one takes to devotional service in full Krsna consciousness, the other nineteen items automatically develop within him. The principle of accepting a spiritual master, as mentioned in the seventh verse, is essential. Even for one who takes to devotional service, it is most important. Transcendental life begins when one accepts a bona fide spiritual master. The Supreme Personality of Godhead, Sri Krsna, clearly states here that this process of knowledge is the actual path. Anything speculated beyond this is nonsense. As for the knowledge outlined here, the items may be analyzed as follows: Humility means that one should not be anxious to have the satisfaction of being honored by others. The material conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect knowledge--who knows that he is not this body--anything, honor or dishonor, pertaining to this body is useless. One should not be hankering after this material deception. People are very anxious to be famous for their religion, and consequently sometimes it is found that without understanding the principles of religion, one enters into some group, which is not actually following religious principles, and then wants to advertise himself as a religious mentor. As for actual advancement in spiritual science, one should have a test to see how far he is progressing. He can judge by these items. Nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pains. So, unless one elevates people to spiritual knowledge, one is practicing violence. One should try his best to distribute real knowledge to the people, so that they may become enlightened and leave this material entanglement. That is nonviolence. Tolerance means that one should be practiced to bear insult and dishonor from others. If one is engaged in the advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected because material nature is so constituted. Even a boy like Prahlada, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father tried to kill him in so many ways, but Prahlada tolerated him. So, for making advancement in spiritual knowledge, there may be many impediments, but we should be tolerant and continue our progress with determination. Simplicity means that without diplomacy one should be so straight-forward that he can disclose the real truth even to an enemy. As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master, one cannot progress in the spiritual science. One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Krsna, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple's following the regulative principles. Or, the regulative principles will be easier for one who has served the spiritual master without reservation. Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means taking a bath, but for internal cleanliness, one has to think of Krsna always and chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. This process cleans the accumulated dust of past karma from the mind. Steadiness means that one should be very determined to make progress in spiritual life. Without such determination, one cannot make tangible progress. And self-control means that one should not accept anything which is detrimental to the path of spiritual progress. One should become accustomed to this and reject anything which is against the path of spiritual progress. This is real renunciation. The senses are so strong that they are always anxious to have sense gratification. One should not cater to these demands, which are not necessary. The senses should only be gratified to keep the body fit so that one can discharge his duty in advancing in spiritual life. The most important and uncontrollable sense is the tongue. If one can control the tongue, then there is every possibility of controlling the other senses. The function of the tongue is to taste and to vibrate. Therefore, by systematic regulation, the tongue should always be engaged in tasting the remnants of foodstuffs offered to Krsna and chanting Hare Krsna. As far as the eyes are concerned, they should not be allowed to see anything but the beautiful form of Krsna. That will control the eyes. Similarly, the ears should be engaged in hearing about Krsna and the nose in smelling the flowers offered to Krsna. This is the process of devotional service, and it is understood here that Bhagavad-gita is simply expounding the science of devotional service. Devotional service is the main and sole objective. Unintelligent commentators on the Gita try to divert the mind of the reader to other subjects, but there is no other subject in Bhagavad-gita but devotional service. False ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, that is real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature it is said: aham brahmasmi. I am Brahman, I am spirit. This "I am," the sense of self, also exists in the liberated stage of self-realization. This sense of "I am" is ego, but when the sense of "I am" is applied to this false body, it is false ego. When the sense of self is applied to reality, that is real ego. There are some philosophers who say we should give up our ego, but we cannot give up our ego because ego means identity. We ought, of course, to give up the false identification with the body. One should try to understand the distress of accepting birth, death, old age and disease. There are descriptions in various Vedic literatures of birth. In the Srimad-Bhagavatam the world of the unborn, the child's stay in the womb of the mother, its suffering, etc., are all very graphically described. It should be thoroughly understood that birth is distressful. Because we forget how much distress we have suffered within the womb of the mother, we do not make any solution to the repetition of birth and death. Similarly at the time of death, there are all kinds of sufferings, and they are also mentioned in the authoritative scriptures. These should be discussed. And as far as disease and old age are concerned, everyone gets practical experience. No one wants to be diseased, and no one wants to become old, but there is no avoiding these. Unless we have a pessimistic view of this material life, considering the distresses of birth, death, old age and disease, there is no impetus for our making advancement in spiritual life. As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection, but when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Krsna consciousness. If one is in full Krsna consciousness, he can make his home very happy because this process of Krsna consciousness is very easy. One need only chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, accept the remnants of foodstuffs offered to Krsna, have some discussion on books like Bhagavad-gita and Srimad-Bhagavatam, and engage oneself in Deity worship. These four will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. If one can mold his family life in this way to develop Krsna consciousness, following these four principles, then there is no need to change from family life to renounced life. But if it is not congenial, not favorable for spiritual advancement, then family life should be abandoned. One must sacrifice everything to realize or serve Krsna, just as Arjuna did. Arjuna did not want to kill his family members, but when he understood that these family members were impediments to his Krsna realization, he accepted the instruction of Krsna and fought and killed them. In all cases, one should be detached from the happiness and distress of family life because in this world one can never be fully happy or fully miserable. Happiness and distress are concomitant factors of material life. One should learn to tolerate, as advised in Bhagavad-gita. One can never restrict the coming and going of happiness and distress, so one should be detached from the materialistic way of life and be automatically equipoised in both cases. Generally, when we get something desirable, we are very happy, and when we get something undesirable, we are distressed. But if we are actually in the spiritual position, these things will not agitate us. To reach that stage, we have to practice unbreakable devotional service; devotional service to Krsna without deviation means engaging oneself in the nine processes of devotional service, chanting, hearing, worshiping, offering respect, etc., as described in the last verse of the Ninth Chapter. That process should be followed. Naturally, when one is adapted to the spiritual way of life, he will not want to mix with materialistic men. That would go against his grain. One may test himself by seeing how far he is inclined to live in a solitary place without unwanted association. Naturally a devotee has no taste for unnecessary sporting or cinema-going or enjoying some social function, because he understands that these are simply a waste of time. There are many research scholars and philosophers who study sex life or some other subject, but according to Bhagavad-gita, such research work and philosophical speculation have no value. That is more or less nonsensical. According to Bhagavad-gita, one should make research by philosophical discretion into the nature of the soul. One should make research to understand with what the self is concerned. That is recommended here. As far as self-realization is concerned, it is clearly stated here that bhakti-yoga is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul. The individual soul and the Supersoul cannot be one, at least not in the bhakti conception, the devotional conception of life. This service of the individual soul to the Supreme Soul is eternal, nityam, as it is clearly stated. So bhakti or devotional service is eternal. One should be established in that philosophical conviction, otherwise it is only a waste of time, ignorance. In the Srimad-Bhagavatam, this is explained; vadanti tat tattva-vidas tattvam yaj jnanam advayam. "Those who are actually knowers of the Absolute Truth know that the Self is realized in three different phases, as Brahman, Paramatma and Bhagavan." (Bhag. 1.2.11) Bhagavan is the last word in the realization of the Absolute Truth; therefore one should reach up to that platform of understanding the Supreme Personality of Godhead and thus engage in the devotional service of the Lord. That is perfection of knowledge. Beginning from practicing humility up to the point of realization of the Supreme Truth, the Absolute Personality of Godhead, this process is just like a staircase beginning from the ground floor up to the top floor. Now on this staircase there are so many people who have reached the first floor, the second or third floor, etc., but unless one reaches the top floor, which is the understanding of Krsna, he is at a lower stage of knowledge. If anyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that without humility understanding is harmful. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, still he thinks, "I am God" because of ignorance. One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth