विषय

 ताणि सर्वाणि संयम्य युक्त आसित मत्पर: । वशे हि यस्येन्द्रियाणी यस्य प्रज्ञा प्रतिष्ठिता॥२.६१ BG

तोचि तूं जाण । योगनिष्ठेसी कारण । जयाचे विषयसुखें अंत:करण । झकवेना ॥
Only he would be a great man whose mind is not controlled by (pleasure of ) the senses.

जो आत्मबोधयुक्तु । होऊनि असे सततु । जो मातें ह्रदयाआंतु । विसंबेना ॥
One who is a realized man, he always remembers me (thinks about me) in his heart at all times.

एर्‍हवीं बाह्य विषय तरी नाहीं । परी मानसीं होईल जरी कांही । तरी साद्यंतुचि पाहीं । संसारु असे ॥
And if there is no outward involvement in the activities related to sense pleasure, but if that person is thinking about these activities in the mind, in that case also the person is still not free from Samsara.

तैसी विषयाची शंका । मनीं वसती देखा । घातु करी अशेखा । विवेकजाता ॥
Even if by chance, a thought comes to mind about sense pleasure, it becomes responsible for the fall of the person (loss of vivek - ability to think wisely).

जरी ह्रदयीं विषय स्मरती । तरी निसंगाही आपजे संगती । संगे प्रगटे मूर्ति । अभिलाषाची ॥
If one thinks about vishay (objects of sense pleasure), then with the thought itself appears an aspiration of enjoying or having that sense pleasure.

ध्यायतो विषयान्पुंस: संगस्तेषूपजायते । संगात्संजायते काम: कामात्क्रोधो~भिजायते ॥२.६२ BG
क्रोधाद्भवति संमोह: संमोहात्स्मृतिविभ्रम: । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२.६३ BG

तैसे विषयांचे ध्यान । जरी विपायें वाहे मन । तरी येसणें हें पतन । गिंवसित पावे ॥
In this way, if one's thought by mistake also think about objects of sense gratification, one would fall down.

म्हणौनि विषय हे आघवे । सर्वथा मनौनि सांडावे । मग रागद्वेष स्वभावें । नाशतील ॥
Thus, one should totally leave (renunciate) thinking about vishay (objects of sense gratification). Then one will automatically get rid of anger, lust, jealousy.

झकवेना - भुलून जात नाही, विसंबेना - विसरत नाही, अशेखा - सर्व

अदांभिकपणा

तरी अदंभित्व ऐसें । लोभियाचें मन जैसे । जीव जावो परि नुमसे* । ठेविला ठावो ॥ (does not tell)
तयापरी किरीटी । पडिलाही प्राणसंकटी । परी सुकृत न प्रकटी । आंगें बोलें ॥
As a miser hides his money/belongings, he doesn't tell about it to others even if he is about to lose his life, in the same way, He(अदांभिक person) does not tell others himself about his good deeds to others, even if there is danger of his life.

आढ्यु आतुडे आडवी **। मग आढ्यता जेवीं हारवी । नातरी कुळवधू लपवी । अवेवांतें ॥(rich guy when in jungle)
नाना कृषीवळु आपुले । पांघुरवी पेरिलें । तैसे झांकी निपजले । दानपुण्य ॥
when a rich person is found in a jungle, he hides his richness (does not show off that he is rich) or as a newly wed, good bride, tries to hide herself (tries to cover her body as much as possible),
or as a farmer hides seeds inside the earth, in the same way He keeps his donations (दान) and good deeds covered (does not show off).

वरिवरी  देहो न पूजी । लोकांतें न रंजी । स्वधर्मु वाग्ध्वजीं । बांधो नेणे ॥
He does not worship his body (doesn't do anything to decorate), does not do anything to entertain others, and does not talk about how well He is performing his daily and spiritual duties.

परोपकारु न बोले । न मिरवी अभ्यासिलें । न शके विकूं जोडलें । स्फीतीसाठी ॥
He does not talk about his philanthropic work, not about his knowledge and studies. He does not sell his knowledge (charge for giving his knowledge to others) for name and fame.

शरीरभोगाकडे । पहातां कृपणु आवडे ।  ए‍र्‍हवी धर्मविषयीं थोडें । बहु न म्हणे ॥
When it comes to doing something for his body/sense pleasure, He acts like a miser. When it comes to do something about Dharma (his duties, including philanthropy), He spends like a rich man.

घरी दिसे सांकड । देहीची आयती रोड । परी दानीं जया होड । सुरतरुसीं ॥
If we see at his house, you feel like this is house of a poor person. Bodily He will be quite weak. But when it comes donations/philanthropy He competes with kalpataru (god's tree, a tree found in heaven, which fulfils all the wishes of the person requesting it).

किंबहुना स्वधर्मीं थोरु । अवसरीं उदारु । आत्मचर्चे चतुरु । ए‍र्‍हवीं वेडा ॥
When he does his duties, He is great, at appropriate times He is generous, He is intelligent during spiritual discussions, at other times he seems mad/ignorent/idiot.

कां मेघांचें आंग झील । दिसे वारेनि जैसें जाईल । परी वर्षती नवल । घनवट तें ॥
तैसा जो पूर्णपणीं । पाहतां धाती आयणी । ए‍र्‍हवीं तरी वाणी । तोचि ठावो ॥
When one first sees cloud, he feels that these seem very light and fly away with air, but when they shower/rain, he feels so happy about the clouds, in the same way, When one sees such a person, we feel, he is the only one who should be talked about/discussed/described.

ज्ञान

तरी परमात्मा ऐसें । जें एक वस्तु असे । ते जया दिसे । ज्ञानास्तव ॥
ते एकवांचूनि आनें । जियें भवस्वर्गादे ज्ञानें । ते अज्ञान ऐसा मने । निश्चयो केला ॥
The knowledge which lets us see/understand the परमात्मा, is the true knowledge. All other knowledge about earthly things and that about Swarga, is not true knowledge (अज्ञान).

स्वर्गा जाणे हे सांडी । भवविशयी कान झाडी । दे अध्यात्मज्ञानीं बुडी । सद्भावाची ॥
भंगलिया वाटे । शोधुनियां अव्हाटें । निघिजे जेवीं निटें । राजपंथे ॥
ज्ञानी (one who has knowledge) does not care about swarga (heaven) and earthly pleasures. With devotion, he goes for spiritual knowledge. When there are many paths of knowledge available, he finds out about all the paths and selects the best path for the purpose.

तैसे ज्ञानजातां करी । आघवेंचि एकीकडे सारी । मग मन बुद्धि मोहरी । अध्यात्मज्ञानीं ॥
म्हणे एक हेंचि आथी । येर जाणणें ते भ्रांती । ऐसी निकुरेंसी मती। मेरू होय ॥
He sets aside all other knowledge (does not care much about them),  focuses his intelligence and mind onto spiritual knowledge. He thinks that having spiritual knowledge is everything because all other forms of knowledge are like useless (like leaving ones path, unknowingly).

ए‍र्‍हवीं बोधा आलेनि ज्ञानें । जरी ज्ञेय न दिसेचि मनें । तरी ज्ञानलाभुही मने । जाहला सांता ॥
आंधळेनि हातीं दिवा । घेऊनि काय करावा ? । तैसा ज्ञान निश्चयो आघवा । वायांचि जाय ॥
जरि ज्ञानाचेनि प्रकाशें । परतत्त्वीं दिठी न पैसे । ते स्फूर्तीचि असे । अंध होउनि ॥
Anyways, if one gains spiritual knowledge and he still can not see true nature of all things, it means he never actually got this knowledge. The way giving a lamp to the blind person is of no use, in the same way knowledge of such person is useless. If he can not see the reality, it is as good as saying the person is spiritually blind.


(Commentary on भगवद्गीता - १३.११)