Bhagavad Gita Chapter 10 Verse 5 — Vibhuti Yoga
Sanskrit
अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः | भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ||१०-५||
Transliteration
ahiṃsā samatā tuṣṭistapo dānaṃ yaśo.ayaśaḥ . bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ ||10-5||
Hindi Meaning
।।10.5।। अहिंसा, समता, सन्तोष, तप, दान. यश और अपयश ऐसे ये प्राणियों के नानाविध भाव मुझ से ही प्रकट होते हैं।।
English Meaning
Nonviolence, equanimity, satisfaction, austerity, charity, fame, and infamy—all these various qualities of living beings are created by Me alone.
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 do shlokon mein, Bhagwan apne Māyāvādī darshanik ko ek mauka dete hain, kyunki yahan yeh bilkul saaf hai ki Bhagwan alag hain aur aatma alag. Arjuna ne jab is adhyay ke chaar mahatvapurn shlok sune, toh uska har shak shubh ho gaya aur usne Kṛṣṇa ko Param Bhagwan ke roop mein sweekar kar liya. Usne turant bold tareeke se kaha, "Aap hi paraṁ brahma hain, jo ki Supreme Personality of Godhead hain." Pehle Kṛṣṇa ne yeh bataya tha ki wo sab kuch aur sabhi ka aadi hain. Har demigod aur har insaan un par nirbhar hain. Lekin log, apni ignorance ki wajah se, sochte hain ki wo sab kuch hain aur Bhagwan se alag hain. Yeh ignorance tab door hoti hai jab koi bhakti se seva karta hai. Yeh pehle bhi Lord ne samjhaya tha. Ab, Kṛṣṇa ki kripa se, Arjuna unhe Supreme Truth ke roop mein sweekar kar raha hai, jo Vedic injunction ke anuroop hai. Yeh nahi hai ki kyunki Kṛṣṇa Arjuna ka dost hai, isliye Arjuna unhe Supreme Personality of Godhead keh raha hai. Jo Arjuna in do shlokon mein keh raha hai, wo Vedic satya se samarthit hai. Vedic texts yeh kehte hain ki sirf wahi Bhagwan ki bhakti karega, wo unhe samajh sakta hai, baaki nahi. Arjuna ke har shabd ko Vedic injunction se confirm kiya gaya hai. Kena Upaniṣad mein kaha gaya hai ki Supreme Brahman sab kuch ka aadhar hai, aur Kṛṣṇa ne yeh pehle hi samjhaya hai ki sab kuch un par adharit hai. Muṇḍaka Upaniṣad yeh confirm karta hai ki jo Supreme Lord hai, jisme sab kuch aadharit hai, unhe sirf wahi samajh sakta hai jo unke vichar mein laga rahe. Kṛṣṇa ka smaraṇam, bhakti ka ek tareeka hai. Sirf Kṛṣṇa ki bhakti se hi koi apne sthal ko samajh sakta hai aur is material body se mukt ho sakta hai. Vedas mein Bhagwan ko sabse shuddh mana gaya hai. Jo samajhta hai ki Kṛṣṇa sabse shuddh hain, wo apne sabhi paap se mukti paa sakta hai. Koi bhi paap se mukt nahi ho sakta jab tak wo Supreme Lord ke samne nahi jhukta. Arjuna ka Kṛṣṇa ko supreme pure ke roop mein sweekar karna Vedic literature ke niyamon ke anuroop hai, jo mahan vyaktiyon, jaise Nārada, dwara bhi confirm kiya gaya hai. Kṛṣṇa hi Supreme Personality of Godhead hain, aur hamesha un par dhyan dena chahiye aur unke saath apne transcendental sambandh ka aanand lena chahiye. Wo sabse uchi astitva hain, jinko sharirik zarooraton, janm aur mrityu se koi sambandh nahi. Arjuna is baat ko confirm karta hai, aur saari Vedic granth, Purāṇas aur itihas bhi yahi kehte hain. Sabhi Vedic granthon mein Kṛṣṇa ko is tarah se varnit kiya gaya hai, aur Bhagwan khud bhi choutha adhyay mein kehte hain, “Main anjan hoon, phir bhi dharmik siddhanton ko sthapit karne ke liye is prithvi par aata hoon.” Wo sab kuch ka aadi hain; unka koi kaaran nahi hai, kyunki wo sab kaaranon ka kaaran hain, aur sab kuch unse nikalta hai. Yeh perfect gyaan sirf Supreme Lord ki kripa se milta hai. Yahan Arjuna apne vichar Kṛṣṇa ki kripa se vyakt karte hain. Agar hume Bhagavad-gītā samajhni hai, toh hume in do shlokon mein diye gaye bayan ko sweekar karna chahiye. Yeh paramparā paddhati kehlata hai, yani ki guru-shishya paramparā ka svikaar. Jab tak koi is paramparā mein nahi hai, wo Bhagavad-gītā ko nahi samajh sakta. Yeh sirf so-called academic education se sambhav nahi hai. Dukh ki baat hai ki jo log apni academic education par ghamand karte hain, wo Vedic granthon mein itne pramaan hone ke bawajood, aise hi ghamandi soch rakhte hain ki Kṛṣṇa ek aam vyakti hain.
Chinmaya Commentary
प्रस्तुत प्रकरण के विचार को ही आगे बढ़ाते हुए कि परमात्मा ही सम्पूर्ण विश्व का उपादान और निमित्त कारण है भगवान् श्रीकृष्ण इन दो श्लोकों में उन विविध गुणों को गिनाते हैं जो मनुष्य के मन और बुद्धि में व्यक्त होते हैं।साधारणत सृष्टि शब्द से केवल हम भौतिक जगत् ही समझते हैं। परन्तु उपर्युक्त समस्त गुण उसके व्यापक एवं सर्वग्राहक अर्थ को सूचित करते हैं। उनसे यह स्पष्ट ज्ञात होता है कि जगत् शब्द के अर्थ में हमारे मानसिक और बौद्धिक जीवन भी सम्मिलित हैं।पुन सभी मनुष्यों और प्राणियों का वर्गीकरण इन्हीं गुणों के आधार पर किया जाता है। प्रत्येक व्यक्ति अपने गुण या स्वभाव के वशीभूत है। यथा मन तथा मनुष्य। ध्यान देने योग्य बात यह है कि यहाँ केवल शुभ दैवी गुणों का ही गणना की गई है। संस्कृत व्याख्याकारों की पारम्परिक शैली का अनुकरण करते हुए श्लोक में प्रयुक्त च शब्द की व्याख्या यह की जा सकती है कि उसके द्वारा विरोधी अशुभ गुणों को भी यहाँ सूचित किया गया है। तथापि भगवान् केवल शुभ गुणों को ही स्पष्टत बताते हैं क्योंकि जिस व्यक्ति में इन गुणों का अधिकता होती है उसमें आत्मा की शुद्धता एवं दिव्यता के दर्शन होते हैं।इन विभिन्न प्रकार की भावनाओं एवं विचारों से प्रेरित होकर प्रत्येक व्यक्ति अपनेअपने संस्कारों के अनुसार कर्म में प्रवृत्त होता है। इस प्रकार यहाँ विविध प्रकार के जीवन दृष्टिगोचर होते है। ये समस्त गुण मुझसे ही प्रकट होते हैं। स्तम्भ में प्रतीत हुआ प्रेत चाहे प्रेम से मन्दस्मित करे या क्रोध से खिसियाये अथवा प्रतिशोध की भावना से धमकाये उसका मन्द स्मित या धमकाना इत्यादि गुणों का केवल एक अधिष्ठान है स्तम्भ। आत्मचैतन्य के बिना बुद्धि ज्ञान आदि गुणों का न अस्तित्व है और न भान।इन गुणों के द्वारा सम्पूर्ण प्राणियों का तथा उनके अनुभवों का प्राय पूर्ण वर्गीकरण किया गया है। इसलिए जैसा कि शंकराचार्य कहते हैं ये दो श्लोक आत्मा का सर्वलोकमहेश्वर होना सिद्ध करते हैं।