मयि चानन्ययोगेन भक्ितरव्यभिचारिणी।
विविक्तदेशसेवित्वमरतिर्जनसंसदि।।13.11।।
।।13.11।।मेरेमें अनन्ययोगके द्वारा अव्यभिचारिणी भक्तिका होना? एकान्त स्थानमें रहनेका स्वभाव होना और जनसमुदायमें प्रीतिका न होना।
13.11 Ca, and; avyabhicarini, unwavering-not having any tendency to deviate; bhaktih, devotion; mayi, to Me, to God; ananya-yogena, with single-minded concentration, with undivided concentration-ananyayogah is the decisive, unswerving conviction of this kind: There is none superior to Lord Vasudeva, and hence He alone is our Goal; adoration with that. That too is Knowledge. Vivikta-desa-sevitvam, inclination to repair into a clean place-a place (desa) naturally free (vivikta) or made free from impurity etc. and snakes, tigers, etc.; or, place made solitary (vivikta) by being situated in a forest, on a bank of a river, or in a temple; one who is inclined to seek such a place is vivikta-desa-sevi, and the abstract form of that is vivikta-desa-sevitvam. Since the mind becomes calm in places that are indeed pure (or solitary), therefore meditation on the Self etc. occurs in pure (or solitary) places. Hence the inclination to retire into clean (or solitary) places is called Knowledge. Aratih, lack of delight, not being happy; jana-samadi, in crowd of people-an assemblage, a multitude of people without culture, lacking in purity and immodest-, (but) not (so) in a gathering of pure and modest persons since that is conducive to Knowledge. Hence, lack of delight in an assembly of common people is Knowledge since it leads to Knowledge. Besides,
13.11 See Comment under 13.12
13.11 Constant devotion means devotion with a single end, namely, Myself the Lord of all; remaining in places free from people means having no love for crowds of people.
Mayi chaananyayogena bhaktiravyabhichaarinee; Viviktadesha sevitwam aratir janasamsadi.
amānitvam—humbleness; adambhitvam—freedom from hypocrisy; ahinsā—non-violence; kṣhāntiḥ—forgiveness; ārjavam—simplicity; āchārya-upāsanam—service of the Guru; śhaucham—cleanliness of body and mind; sthairyam—steadfastness; ātma-vinigrahaḥ—self-control; indriya-artheṣhu—toward objects of the senses; vairāgyam—dispassion; anahankāraḥ—absence of egotism; eva cha—and also; janma—of birth; mṛityu—death; jarā—old age; vyādhi—disease; duḥkha—evils; doṣha—faults; anudarśhanam—perception; asaktiḥ—non-attachment; anabhiṣhvaṅgaḥ—absence of craving; putra—children; dāra—spouse; gṛiha-ādiṣhu—home, etc; nityam—constant; cha—and; sama-chittatvam—even-mindedness; iṣhṭa—the desirable; aniṣhṭa—undesirable; upapattiṣhu—having obtained; mayi—toward Me; cha—also; ananya-yogena—exclusively united; bhaktiḥ—devotion; avyabhichāriṇī—constant; vivikta—solitary; deśha—places; sevitvam—inclination for; aratiḥ—aversion; jana-sansadi—for mundane society; adhyātma—spiritual; jñāna—knowledge; nityatvam—constancy; tat
