मयोदितेष्ववहितः स्वधर्मेषु मदाश्रयः ।
वर्णाश्रमकुलाचारमकामात्मा समाचरेत् ॥
अन्वीक्षेत विशुद्धात्मा देहिनां विषयात्मनाम् ।
गुणेषु तत्त्वध्यानेन सर्वारम्भविपर्ययम् ॥
mayoditeṣv avahitaḥ sva-dharmeṣu mad-āśrayaḥ |
varṇāśrama-kulācāram akāmātmā samācaret ||
anvīkṣeta viśuddhātmā dehināṁ viṣayātmanām |
guṇeṣu tattva-dhyānena sarvārambha-viparyayam ||
(Śrīmad Bhāgavatam: 11.10.1–2)
“[Bhagavān Śrī Kṛṣṇa to Uddhava:] Attentive to one’s dharmas as stated by me and desireless, one whose shelter is in me should observe the conduct of one’s varṇa, āśrama, and family. [Thus] Being of highly purified mind, one should repeatedly observe the reversal of all the endeavors based on thought of real existence in regard to qualities [in objects of the senses] of embodied beings whose minds are [fixed] upon objects of the senses.”
Commentary
tad evam anvaya-vyatirekābhyām utpanna-viveka-jñānasya tattva-jñānāyādita ārabhya sādhanāny upadiśati bhagavān—mayeti | mayā pañcarātrādy-ukta-vaiṣṇava-dharmeṣv avahito’pramattaḥ san tad-avirodhena varṇādy-ācāram anutiṣṭhet | katham akāmātmatā saṁbhavati? tatrāha—anvīkṣeteti | sva-dharmair viśuddha-cittaḥ san dehināṁ viṣayeṣu satyatvābhiniveśena ye sarve ārambhās teṣāṁ phala-vaiparītyaṁ paśyet | evaṁ phala-vaiparītyād akāmaḥ syāt |
(Bhāvārtha-dīpikā)
“Thus, in this way, by means of positive and negative assertions (anvaya-vyatirekābhyām), having first begun [in the previous chapters] with [discussion of] the knowledge of reality (tattva) of a person of arisen discernment and knowledge, Bhagavān teaches [now] sādhanas: mayā … [i.e., he speaks this verse]. Being ‘attentive’ (avahitaḥ), that is, not careless, about the dharmas of Vaiṣṇavas stated in the Pañcarātra and elsewhere by me, one should observe the conduct of one’s varṇa and so forth without impediment to that [i.e., in a manner that is not contrary to one’s observance of Vaiṣṇava-dharmas]. [A question is raised after hearing mention of being desireless:] ‘How does being desireless come about?’ To this, he [i.e., Bhagavān Śrī Kṛṣṇa] says anvīkṣeta … [i.e., he speaks SB 11.10.2]. Being of mind highly purified (viśuddhātmā) by [observance of] one’s own dharmas [as described in the previous verse], one should see the contrariety in result of all those endeavors (sarvārambha) of embodied beings (dehinām) based on absorption in [the notion of] reality (satyatva) in regard to objects of the senses. In this way, because of the [inevitable] contrariety in result [that comes about from all endeavors based on the pursuit of pleasures produced by objects of the senses], one shall become desireless.”
śikṣām uktvā sādhanam upadiśati | mayā sva-dharmeṣu pañcarātrādāv ukteṣu madīya-dharmeṣu | katham akāmātmatā saṁbhavet? tatrāha—anv iti | guṇeṣu viṣaya-sukheṣu tattva-dhyānena puruṣārtha-buddhyā ye sarve ārambhās teṣāṁ viparyayam phale vaiparītyam anvīkṣeta, punaḥ punaḥ paśyet | ata eva vivekī tat-prāpti-niścayābhāvān niṣkāmaḥ syād iti bhāvaḥ |
(Sārārtha-darśinī-ṭīkā)
“Having stated the instructions [in the previous chapter], he [i.e., Bhagavān Śrī Kṛṣṇa] teaches the sādhana. ‘One’s dharmas as stated by me’ refers to the dharmas related to me [stated in] the Pañcarātra and elsewhere. [A question is raised after hearing mention of being desireless:] ‘How can being desireless come about?’ To this, he [i.e., Bhagavān Śrī Kṛṣṇa] says anvīkṣeta … [i.e., he speaks SB 11.10.2]. One should repeatedly observe (anvīkṣeta), that is, see again and again, the reversal (viparyayam), that is, the contrariety in regard to result, of all those endeavors (sarvārambha) based on thought of real existence (tattva-dhyānena), that is, based on the notion of [there being] a puruṣārtha, in qualities (guṇeṣu), that is, in the pleasures of objects of the senses. Thus, because of the non-existence of any certainty of attainment of that [i.e., because there is no certainty that one who endeavors to attain pleasures produced by objects of the senses will actually attain any pleasure, and rather, one who endeavors to attain such pleasure will inevitably end up encountering the opposite, viz., suffering], one possessed of discernment (viveka) shall become desireless [as a result of observing and discerning the aforementioned]. This is the purport.”