Non-attachment, anabhishvanga — non-clinging — toward son, wife, home, and the rest. And constant sama-chittatva, equal-mindedness, when ishta and anishta arrive — the desired and the undesired.
Krishna names the household sphere directly. Sons, wives, home — the densest sites of attachment — and the daily rhythm of getting what we want and not getting it. Even-mindedness across both is jnana.
Shankara reads precisely. Asakti is the mental posture of vairagya toward all sense-objects, seen and unseen. Anabhishvanga to son, wife, house means refusing the deeper enmeshment that follows mere contact. Birth is the womb-passage, death the severance of vitality, old age the suppression of intelligence, disease fever and flux — each a defect, repeatedly contemplated. Sama-chittatva at desired and undesired arrivals follows naturally from clear seeing of the field's nature.
Madhusudana draws the sharpest line in the panel: sakti is 'this is mine' — simple possessive fondness; abhishvanga is 'I myself am this' — the deeper non-dual identification with another by which one collapses into their joy and grief. Both must be surrendered in sons, wives, house, servants, and all objects of affection. The fruit is sama-chittatva — a mind perpetually empty of harsha and vishada, exultation and dejection alike, whether the desired or undesired arrives.
Ramanuja reads asakti as sanga-rahitatva, absence of clinging toward everything that is not the Self. Anabhishvanga to son, wife, house means no embrace of them beyond their sanctioned function as instruments of shastriya karma — scripturally enjoined duty. Sama-chittatva at desired and undesired events arising from one's own willing is the absence of harsha — elation — and udvega — agitation. The bhakta engages the household sphere fully but without the fusion that would bind.
Madhva reads on the bheda-frame: for the paratantra jiva, sons, wife, household belong to the svatantra Lord's dispensation alone. Sakti is sneha — affection — and when it matures to extreme it becomes abhishvanga, which binds the eternally distinct jiva to samsara.
Madhva's terse gloss marks an ontological precision: the jiva is never identical with others even in the depth of familial love, so abhishvanga is not merely psychologically harmful but metaphysically false — it attributes to the jiva a fusion that reality never permits.
Vallabha reads through pushti-marga: the practitioner does not cling to son, wife, or house because all of these are Krishna's lila-prasada, held in trust and returned at His will. Non-attachment is not cold renunciation but the lightness of one who knows the owner; sama-chittatva is the natural fruit of holding all events as the Lord's giving.
Shridhara reads economically: asakti and anabhishvanga are the outer and inner faces of the same vairagya. Repeated punah-punar-alocana — repeated contemplation — of birth, old age, disease, death as duhkha-dosha is what gives genuine equanimity at pleasant and unpleasant arrivals. The rest is clear, spashtam anyat.