viṣama-matir na yatra nṛṇāṁ
viṣama-matir na yatra nṛṇāṁ
tvam aham iti mama taveti ca yad anyatra
viṣama-dhiyā racito yaḥ
sa hy aviśuddhaḥ kṣayiṣṇur adharma-bahulaḥ
In bhakti-yoga there is no conception of difference such as you and I, yours and mine. In kāmya-dharma however the conception of differences is produced. That dharma is impure, perishable and full of violence.
In bhakti-yoga there are no conceptions of you and I, I and mine. The next verse speaks of the mentality of difference caused by hatred: this is mine, this is yours, I am this, you are that, this is my enemy. Other than this bhakti-yoga, in dharma for material goals, conceptions of difference are produced, such as the desire to kill an enemy. Kāmya-dharma is criticized. That dharma is impure, since it is made of attraction and hatred, and it is subject to destruction, since its results are temporary. It is full of adharma, since violence is prominent. Śavara Svāmī has said ubhayam iha codanāyāṁ lakṣyate artho ’narthaś ca: dharma and adharma are seen in the rules for kāmya-dharma.
|| 6.16.42 ||
kaḥ kṣemo nija-parayoḥ
kiyān vārthaḥ sva-para-druhā dharmeṇa
sva-drohāt tava kopaḥ
para-sampīḍayā ca tathādharmaḥ
What is the benefit or goal of thinking of oneself and others as objects of one’s possession? That dharma causes violence to oneself and others, for by inflicting pain on one’s own body in the form of austerities in order to afflict enemies one develops anger and sin.
The previous statement is made clear. What is the benefit of thinking oneself and other objects which are mine, such sons and wife? There is no benefit. By that there is violence to oneself and others, because by performing austerities which inflict pain on one’s body for committing violence to others, one becomes angry and becomes sinful (adharmaḥ).
|| 6.16.43 ||
na vyabhicarati tavekṣā
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