BG Chap 13 - The factors that constitute knowledge - 11 thru 20
(xi) Anahaṅkāra – absence of false ego – giving up identification with the body and other material objects. (xii) Doṣānudarśana – perception of the evil of birth, death, old age and disease – to contemplate repeatedly the faults of birth and other stages of life which give rise to suffering. (xiii) Asakti – detachment – lack of affection for sons and other persons, since such affection is an obstacle for the spiritual goal. Children and family are natural objects of affection. But when they are not favorable to spiritual progress, then one should not be attached to them. (xiv) Anabhiṣvaṅga – freedom from entanglement with children, wife, home and the rest – lack of absorption in happiness and distress even when they are present. (xv) Sama-citta – even-mindedness amid pleasant and unpleasant events – to be at all times without joy or depression on attaining favorable or unfavorable items.
(xvi) Avyabhicāriṇī bhakti – devotion to Kṛṣṇa with undeviating attention – steady bhakti unto the Supreme Lord in such processes as hearing, with great concentration and service to His devotees. One should have bhakti unmixed with karma, jñāna, tapa or yoga unto Śyāmasundara, Kṛṣṇa. This kind of bhakti cannot be stopped by any means at all. The word ‘ca’ in mayi ca ananya-yogena bhaktir indicates that bhakti may also be performed with a slight mixture of jñāna or other elements, which is the type practiced by the jñānīs. Some devotees say that this statement being in the last six chapters is for showing that just as ananya bhakti produces prema, it is also useful in realization of Paramātmā. And if the sentence refers only to jñānīs, then the phrase ananya yogena means ‘by thinking of everything as ātmā’.
(xvii) Vivikta-deśa-sevitva – aspiring to live in a solitary place – a fondness for solitary places. (xviii) Aratir jana-saṁsadi – detachment from the general mass of people – a lack of taste for materialistic assemblies. (xix) Adhyātma-jñāna-nityatva – accepting the importance of self realization – constant deliberation on the ātmā. (xx) Tattva-jñānārtha-darśana – philosophical search for the Absolute Truth – keeping in mind the goal of liberation by remembrance in the heart the meanings of real knowledge. The tattva or truth is that Kṛṣṇa is the Supreme Brahman. The realization of the Lord may take place either directly from one of the processes (unalloyed bhakti) or indirectly after practicing a succession of the methods mentioned.