कुटुम्बेषु न सज्जेत न प्रमाद्येत् कुटुम्ब्यपि ।
विपश्चिन्नश्वरं पश्येदद‍ृष्टमपि द‍ृष्टवत् ॥
पुत्रदाराप्तबन्धूनां सङ्गमः पान्थसङ्गमः ।
अनुदेहं वियन्त्येते स्वप्नो निद्रानुगो यथा ॥
इत्थं परिमृशन्मुक्तो गृहेष्वतिथिवद्वसन् ।
न गृहैरनुबध्येत निर्ममो निरहङ्कृतः ॥

kuṭumbeṣu na sajjeta na pramādyet kuṭumby api |
vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat ||
putra-dārāpta-bandhūnāṁ saṅgamaḥ pāntha-saṅgamaḥ |
anu-dehaṁ viyanty ete svapno nidrānugo yathā ||
itthaṁ parimṛśan mukto gṛheṣv atithivad vasan |
na gṛhair anubadhyeta nirmamo nirahaṅkṛtaḥ ||
(Śrīmad Bhāgavatam: 11.17.52–54)

“Even a householder should not be attached to the household and should not be negligent. A wise person should see even the unseen, like the seen, to be transitory. The meeting of sons, wife, relatives, and friends is [just like] a meeting of wayfarers. They [i.e., sons and so forth] vanish after the body [dies] just as a dream does following sleep. Deliberating in this way and dwelling in houses like a guest, a detached person free from possessiveness and egotism will not become bound by houses.”

Commentary

gṛhasthasyāpi nivṛtti-niṣṭhām evāha—kuṭumbeṣv iti tribhiḥ | na pramādyed īśvara-niṣṭhāyāṁ pramatto na bhavet | nanu dṛṣṭādṛṣṭārtha-karmāsaktasya katham apramādo vicāreṇa? ity āha—vipaścid iti | tatrāpi dṛṣṭeṣv āsakter adhikatvāt teṣāṁ naśvaratāṁ prapañcayati, putrādīnām ekatra saṅgamaḥ pānthānāṁ prapāyāṁ saṅgama iva | tatra hetuḥ, anu-dehaṁ pratideham ete viyanti naśyanti nidrānuvartī svapno nidrāpāye yatheti | atithivad udāsīnaḥ |
(Bhāvārtha-dīpikā)

“Śrī Kṛṣṇa describes the fixity in disengagement (nivṛtti) even of a householder with three verses [beginning]: kuṭumbeṣu …. ‘One should not be negligent’ (na pramādyet) means one should not become heedless in regard to fixity upon Īśvara. [A question is raised:] ‘Well, by what kind of deliberation can a person attached to karma for the sake of [attaining] the seen and unseen [i.e., desired results in this present world and the next world] become free from [such] negligence [towards fixity upon Īśvara]?’ Thus, he says vipaścin … [i.e., he speaks the second half of the verse wherein he advises that one should deliberate upon the transitoriness of the seen (dṛṣṭa) and the unseen (adṛṣṭa)]. Still, because of attachment to the seen (dṛṣṭa) being [typically] greater [than attachment to the unseen (adṛṣṭa)], he elucidates the transitoriness of that [i.e., of the seen (dṛṣṭa)]: the meeting in one place of sons and so forth is like the meeting of wayfarers at a watering station. The cause in this regard is that ‘after the body’ (anudehaṁ), that is, with every body, they ‘vanish’ (viyanti), that is, are lost, just as a dream is following sleep upon the disappearance of the dream. ‘Like a guest’ (atithivat) means [one should remain even in one’s own home] indifferently [i.e., without attachment to it or any sense undue sense of possessiveness or conceit related to it].”

karmasv anāsaktasya jñāni-gṛhasthasya dharmān āha—kuṭumbeṣv iti caturbhiḥ | anāsakto’pi bhagavat-smaraṇādau na pramādyet, kuṭumby api naśvaraṁ paśyet, dṛṣṭavat dṛṣṭaṁ aihikaṁ naśvaram iva adṛṣṭaṁ pāralaukikam api naśvaraṁ paśyet | ubhayatrāpi nispṛho bhaved iti bhāvaḥ | pāntha-saṅgamaḥ pānthānāṁ prapāyāṁ saṅgama-tulyaḥ | anudehaṁ prati-dehaṁ, viyanti mamatāspadībhūtāḥ putrādayo naśyanti, nidrānugo nidrānuvartī svapno yatheti naśvaratvāṁśe dṛṣṭāntaḥ | mamatāspadatvasya mithyātvān mithyātve vā | muktaḥ anāsaktaḥ |
(Sārārtha-darśinī-ṭīkā)

“Śrī Kṛṣṇa describes the dharmas of a jñānī householder who is detached from karmas with four verses [beginning]: kuṭumbeṣu …. Although detached, one should not be negligent in regard to remembrance and so forth of Bhagavān. One should see even the household to be transitory, and one should see even the unseen (adṛṣṭa), meaning, that which is of the next world, to be transitory like the seen, that is, just as the seen (dṛṣṭa), meaning, that which is of this world, is transitory. One should be free from desire even for both. This is the purport. ‘A meeting of wayfarers’ means like a meeting of wayfarers at a watering station. ‘After the body’ (anudehaṁ), that is, with every body, sons and other existent objects of my-ness (mamatā) ‘vanish’ (viyanti), that is, are lost. In regard to ‘just as a dream [vanishes] following sleep (nidrānugaḥ),’ the illustration is in regard to the aspect of transitoriness because of the unreality, or in the case of the unreality, of [sons and so forth] being objects of my-ness (mamatā). ‘A detached person’ (muktaḥ) means one who is free from attachment.”

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