Bhagavad Gita Chapter 10 Verse 4 — Vibhuti Yoga
Sanskrit
बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः | सुखं दुःखं भवोऽभावो भयं चाभयमेव च ||१०-४||
Transliteration
buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ . sukhaṃ duḥkhaṃ bhavo.abhāvo bhayaṃ cābhayameva ca ||10-4||
Hindi Meaning
।।10.4।। बुद्धि, ज्ञान, मोह का अभाव, क्षमा, सत्य, दम (इन्द्रिय संयम), शम (मन: संयम), सुख, दु:ख, जन्म और मृत्यु, भय और अभय।।
English Meaning
Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness;
Commentary
In these two verses the Supreme Lord gives a chance to the Māyāvādī philosopher, for here it is clear that the Supreme is different from the individual soul. Arjuna, after hearing the essential four verses of Bhagavad-gītā in this chapter, became completely free from all doubts and accepted Kṛṣṇa as the Supreme Personality of Godhead. He at once boldly declares, “You are paraṁ brahma, the Supreme Personality of Godhead.” And previously Kṛṣṇa stated that He is the originator of everything and everyone. Every demigod and every human being is dependent on Him. Men and demigods, out of ignorance, think that they are absolute and independent of the Supreme Personality of Godhead. That ignorance is removed perfectly by the discharge of devotional service. This has already been explained in the previous verse by the Lord. Now, by His grace, Arjuna is accepting Him as the Supreme Truth, in concordance with the Vedic injunction. It is not that because Kṛṣṇa is Arjuna’s intimate friend Arjuna is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one who takes to devotional service to the Supreme Lord can understand Him, whereas others cannot. Each and every word of this verse spoken by Arjuna is confirmed by Vedic injunction. In the Kena Upaniṣad it is stated that the Supreme Brahman is the rest for everything, and Kṛṣṇa has already explained that everything is resting on Him. The Muṇḍaka Upaniṣad confirms that the Supreme Lord, in whom everything is resting, can be realized only by those who engage constantly in thinking of Him. This constant thinking of Kṛṣṇa is smaraṇam, one of the methods of devotional service. It is only by devotional service to Kṛṣṇa that one can understand his position and get rid of this material body. In the Vedas the Supreme Lord is accepted as the purest of the pure. One who understands that Kṛṣṇa is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna’s acceptance of Kṛṣṇa as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Nārada is the chief. Kṛṣṇa is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one’s transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures, the Purāṇas and histories. In all Vedic literatures Kṛṣṇa is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, “Although I am unborn, I appear on this earth to establish religious principles.” He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord. Here Arjuna expresses himself through the grace of Kṛṣṇa. If we want to understand Bhagavad-gītā , we should accept the statements in these two verses. This is called the paramparā system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand Bhagavad-gītā . It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Kṛṣṇa is an ordinary person.
Hinglish Commentary
In in dono shlokon mein, Bhagwan apne bhakt ko ek mauka dete hain, kyunki yahaan yeh saaf hai ki Bhagwan alag hain aur atma alag hai. Arjuna, jab usne Bhagavad-gītā ke is adhyaay ke chaar mahatvapurn shlok suna, toh wo sabhi shankao se mukt ho gaya aur Kṛṣṇa ko parameshwar ke roop mein sweekar kiya. Usne turant dhridhta se kaha, “Aap hi paraṁ brahma hain, parameshwar.” Pehle Kṛṣṇa ne yeh bataya tha ki wo sab kuch ka srot hain. Har devta aur har insaan un par nirbhar hai. Log aur devta, apni ignorance ki wajah se, sochte hain ki wo swatantra hain aur Bhagwan se alag hain. Yeh ignorance tab door hoti hai jab hum bhakti se juda hota hain. Yeh pehle bhi Bhagwan ne samjhaya tha. Ab, unki kripa se, Arjuna Kṛṣṇa ko parameshwar ke roop mein sweekar kar raha hai, jo Vedic shashthon ke anusar hai. Yeh nahi hai ki kyunki Kṛṣṇa Arjuna ke dost hain, toh Arjuna unhe parameshwar keh raha hai. Jo bhi Arjuna in dono shlokon mein keh raha hai, wo Vedic satya se confirm hota hai. Kena Upaniṣad kehti hai ki parameshwar sab kuch ka aadhar hai, aur Kṛṣṇa ne yeh pehle hi samjhaya hai ki sab kuch un par hi nirbhar hai. Muṇḍaka Upaniṣad ye bhi kehti hai ki parameshwar ko sirf wahi log samajh sakte hain jo unhe dhyaan mein rakhte hain. Yeh Kṛṣṇa ka smaraṇam, bhakti ka ek tarika hai. Kṛṣṇa ki bhakti ke bina, insaan apni asli pehchaan nahi samajh sakta aur is sharir se mukt nahi ho sakta. Vedo mein parameshwar ko sabse shuddh mana gaya hai. Jo Kṛṣṇa ko sabse shuddh samajhta hai, wo apne paap se mukt ho sakta hai. Paap se mukti tabhi milti hai jab hum parameshwar ko apne dil se sweekar karte hain. Arjuna ka Kṛṣṇa ko parameshwar ke roop mein sweekar karna Vedic granthon ke anusar hai. Yeh mahan vyaktiyon jaise Nārada bhi confirm karte hain. Kṛṣṇa parameshwar hain, aur humein un par sadaiv dhyaan dena chahiye aur unke saath apne atulniya sambandh ka aanand lena chahiye. Wo sabse uncha astitv hain, jinke paas sharirik zaruraton, janm aur mrityu se mukti hai. Arjuna hi nahi, balki sab Vedic granth, Purāṇas aur itihaas bhi isi baat ko kehte hain. Bhagwan khud bhi choutha adhyay mein kehte hain, “Main avinashi hoon, par dharm ke siddhanton ko sthapit karne ke liye is dharti par aata hoon.” Wo sab kuch ka srot hain; unka koi kaaran nahi hai, kyunki wo sabhi ka kaaran hain, aur sab kuch unse nikalta hai. Yeh gyaan sirf parameshwar ki kripa se milta hai. Yahaan Arjuna apne aap ko Kṛṣṇa ki kripa se vyakt kar raha hai. Agar humein Bhagavad-gītā samajhni hai, toh humein in dono shlokon ke bayan ko sweekar karna hoga. Isse paramparā ka naam diya jata hai, jo shishya parampara ka svikaar hai. Jab tak koi shishya parampara mein nahi hai, wo Bhagavad-gītā ko nahi samajh sakta. Yeh sirf academic education se sambhav nahi hai. Dukh ki baat hai ki jo log apni academic education par garv karte hain, wo itne saboot hone ke bawajood bhi, Kṛṣṇa ko ek ordinary vyakti samajhte hain.