Bhagavad Gita Chapter 16 Verse 3 — Daivasura Sampad Vibhaga Yoga
Sanskrit
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता | भवन्ति सम्पदं दैवीमभिजातस्य भारत ||१६-३||
Transliteration
tejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā . bhavanti sampadaṃ daivīmabhijātasya bhārata ||16-3||
Hindi Meaning
।।16.3।। हे भारत ! तेज, क्षमा, धैर्य, शौच (शुद्धि), अद्रोह और अतिमान (गर्व) का अभाव ये सब दैवी संपदा को प्राप्त पुरुष के लक्षण हैं।।
English Meaning
Austerity; cleanliness; nonviolence; truthfulness; absence of anger; renunciation; tranquility; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; freedom from envy and the passion for honor—these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.
Commentary
In the beginning of the Fifteenth Chapter, the banyan tree of this material world was explained. The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as daivī prakṛti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. In this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities and the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities. The word abhijātasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhādhāna-saṁskāra. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gītā we have studied also before that sex life for begetting a good child is Kṛṣṇa Himself. Sex life is not condemned, provided the process is used in Kṛṣṇa consciousness. Those who are in Kṛṣṇa consciousness at least should not beget children like cats and dogs but should beget them so that they may become Kṛṣṇa conscious after birth. That should be the advantage of children born of a father and mother absorbed in Kṛṣṇa consciousness. The social institution known as varṇāśrama-dharma – the institution dividing society into four divisions of social life and four occupational divisions or castes – is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so that he can get liberated from the material world. In the varṇāśrama institution the sannyāsī, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brāhmaṇa is considered to be the spiritual master of the three other sections of a society, namely, the kṣatriyas, the vaiśyas and the śūdras, but a sannyāsī, who is on the top of the institution, is considered to be the spiritual master of the brāhmaṇas also. For a sannyāsī, the first qualification should be fearlessness. Because a sannyāsī has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, “After I leave my connections, who will protect me?” he should not accept the renounced order of life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as Paramātmā is always within, that He is seeing everything, and He always knows what one intends to do. One must thus have firm conviction that Kṛṣṇa as Paramātmā will take care of a soul surrendered to Him. “I shall never be alone,” one should think. “Even if I live in the darkest regions of a forest I shall be accompanied by Kṛṣṇa, and He will give me all protection.” That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life. Then he has to purify his existence. There are so many rules and regulations to be followed in the renounced order of life. Most important of all, a sannyāsī is strictly forbidden to have any intimate relationship with a woman. He is even forbidden to talk with a woman in a secluded place. Lord Caitanya was an ideal sannyāsī, and when He was at Purī His feminine devotees could not even come near to offer their respects. They were advised to bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannyāsī not to have close connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannyāsī, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannyāsī was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyāsa order of life in connection with association with women. One of His personal associates, namely Choṭa Haridāsa, was associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Choṭa Haridāsa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, “For a sannyāsī or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back home, back to Godhead, for him, looking toward material possessions and women for sense gratification – not even enjoying them, but just looking toward them with such a propensity – is so condemned that he had better commit suicide before experiencing such illicit desires.” So these are the processes for purification. The next item is jñāna-yoga-vyavasthiti: being engaged in the cultivation of knowledge. Sannyāsī life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A sannyāsī is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyāsī goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Kṛṣṇa consciousness. This is the duty of a sannyāsī. If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa consciousness with logic and understanding, and if one is not so advanced he should not accept the renounced order of life. But even if one has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyāsī, or one in the renounced order of life, must be situated in fearlessness, sattva-saṁśuddhi (purity) and jñāna-yoga (knowledge). The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Kṛṣṇa consciousness all over the world. Thus a householder should give in charity to institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charity, as will be explained later on – charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Kṛṣṇa consciousness all over the world. That is charity in the mode of goodness. Then as far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Kṛṣṇa. If he is able to beget children who will be in Kṛṣṇa consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure. Sacrifice is another item to be performed by the householders, because sacrifices require a large amount of money. Those in other orders of life, namely brahmacarya, vānaprastha and sannyāsa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householders. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice recommended in this age is called saṅkīrtana-yajña. This saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, is the best and most inexpensive sacrifice; everyone can adopt it and derive benefit. So these three items, namely charity, sense control and performance of sacrifice, are meant for the householder. Then svādhyāya, Vedic study, is meant for brahmacarya, or student life. Brahmacārīs should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for cultivation of spiritual knowledge. This is called svādhyāya. Tapas, or austerity, is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life – brahmacarya, gṛhastha, vānaprastha and sannyāsa. So after gṛhastha, householder life, one should retire. If one lives for a hundred years, he should spend twenty-five years in student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. That is tapasya. The entire varṇāśrama-dharma society is meant for tapasya. Without tapasya, or austerity, no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is recommended neither in the Vedic literature nor in Bhagavad-gītā . Such theories are manufactured by show-bottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, don’t restrict the lives of their students, nor their own lives. But that method is not approved by the Vedas. As far as the brahminical quality of simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in the brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama or sannyāsa āśrama. One should be very simple and straightforward. Ahiṁsā means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahiṁsā means not checking anyone’s progressive life. The animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy one’s palate. This is called ahiṁsā. Satyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. Śruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gītā that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master. Akrodha means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is a product of the mode of passion and lust, so one who is transcendentally situated should check himself from anger. Apaiśunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hrī means that one should be very modest and must not perform some act which is abominable. Acāpalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination. The word tejas used here is meant for the kṣatriyas. The kṣatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it. But a person who is able to curb down his enemy may under certain conditions show forgiveness. He may excuse minor offenses. Śaucam means cleanliness, not only in mind and body but in one’s dealings also. It is especially meant for the mercantile people, who should not deal in the black market. Nāti-mānitā, not expecting honor, applies to the śūdras, the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the śūdras to offer respect to the higher class for the upkeep of the social order. All these twenty-six qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of social and occupational order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization.
Hinglish Commentary
Fifteenth Chapter ki shuruaat mein, is material world ka ek banyan tree bataya gaya hai. Is tree se nikalte extra roots ko living entities ke activities se compare kiya gaya hai, kuch shubh, kuch ashubh. Ninth Chapter mein bhi devas, yaani godly beings, aur asuras, jo ki demons hain, ko samjhaya gaya hai. Vedic shastras ke according, goodness ke mode mein kiye gaye kaam liberation ke raste par aage badhne ke liye shubh maane jaate hain, aur inhe daivī prakṛti kaha jaata hai, jo ki transcendental nature hai. Jo log is transcendental nature mein hain, wo liberation ki taraf badhte hain. Lekin jo log passion aur ignorance ke modes mein kaam karte hain, unke liye liberation ki koi sambhavna nahi hai. Ya toh unhe is material world mein insaan ke roop mein rehna padega, ya phir unhe animals ya aur lower life forms mein janm lena padega. Is Sixteenth Chapter mein Bhagwan dono, transcendental nature aur uske qualities, aur demoniac nature aur uske qualities ko samjhate hain. Yeh qualities ka faida aur nuksan bhi batate hain. Abhijātasya shabd, jo ki transcendental qualities ya godly tendencies se janm lene wale ko darshata hai, yeh bahut maayne rakhta hai. Agar parents godly qualities wale bacche chahte hain, toh unhe social life ke liye das principles follow karne chahiye. Bhagavad-gītā mein humne dekha hai ki achhe bacche janm dene ke liye sex life khud Kṛṣṇa hai. Sex life ko condemn nahi kiya gaya, jab tak ki yeh Kṛṣṇa consciousness ke liye ho. Jo Kṛṣṇa consciousness mein hain, unhe bacche aise janm dene chahiye ki wo Kṛṣṇa conscious ho sakein. Yeh sab ek father aur mother ke liye zaroori hai jo Kṛṣṇa consciousness mein hain. Varṇāśrama-dharma, jo society ko chaar divisions aur chaar occupational divisions mein baantta hai, yeh insani society ko janm ke hisaab se nahi, balki educational qualifications ke hisaab se divide karta hai, taaki society shanti aur samriddhi mein rahe. Yeh qualities jo yahan batayi gayi hain, yeh transcendental qualities hain jo ek vyakti ko spiritual understanding mein aage badhne ke liye hain, taaki wo material world se mukti paa sake. Varṇāśrama institution mein, sannyāsī, yaani jo log renounced order of life mein hain, unhe sabhi social statuses aur orders ka spiritual master maana jaata hai. Ek brāhmaṇa ko baaki teen sections, kṣatriyas, vaiśyas aur śūdras ka spiritual master maana jaata hai, lekin jo sannyāsī hai, wo brāhmaṇas ka bhi spiritual master hota hai. Sannyāsī ke liye pehli qualification fearlessness honi chahiye, kyunki unhe bina kisi support ke akela rehna hota hai, bas Supreme Personality of Godhead ki kripa par depend karna hota hai. Agar koi sochta hai, “Jab main apne connections chhod dunga, toh mujhe kaun bachayega?” toh unhe renounced order of life nahi lena chahiye. Ek vyakti ko yeh pakka karna chahiye ki Kṛṣṇa ya Supreme Personality of Godhead, jo ki Paramātmā ke roop mein hamesha andar hota hai, wo sab kuch dekh raha hai aur hamesha jaanta hai ki vyakti kya karne ki soch raha hai. Isliye, uska vishwas hona chahiye ki Kṛṣṇa, jo Paramātmā hai, uski raksha karega. “Main kabhi akela nahi honga,” yeh sochna chahiye. “Chahe main jungle ke andhere mein rahoon, Kṛṣṇa mere saath hoga aur mujhe sab protection dega.” Yeh conviction ko abhayam, yaani fearlessness kaha jaata hai. Yeh soch sannyāsī ke liye zaroori hai. Phir unhe apni existence ko purify karna hota hai. Renounced order of life mein follow karne ke liye bahut saare rules aur regulations hain. Sabse zaroori baat yeh hai ki sannyāsī ko kisi aurat ke saath intimate relationship nahi rakhna chahiye. Unhe kisi aurat se secluded jagah par baat karne se bhi mana kiya gaya hai. Lord Caitanya ek ideal sannyāsī the, aur jab wo Purī mein the, unki feminine devotees ko unke paas aakar respect dene ki ijazat nahi thi. Unhe door se namaste karne ke liye kaha gaya. Yeh aurton se nafrat ka nahi, balki sannyāsī ko aurton ke saath close connections nahi rakhne ka niyam hai. Kisi bhi status of life ke rules aur regulations ko follow karna zaroori hai taaki existence ko purify kiya ja sake. Sannyāsī ke liye, aurton ke saath intimate relations aur wealth ka possession sense gratification ke liye strictly forbidden hai. Lord Caitanya khud ismein bahut strict the, aur unhone apne life se yeh sab seekha. Unke ek personal associate, Choṭa Haridāsa, ne kisi young woman ko lustfully dekha, aur Lord Caitanya itne strict the ki unhone turant unhe apne associates se nikaal diya. Lord Caitanya ne kaha, “Ek sannyāsī ya koi bhi jo material nature ke clutches se nikalne ki koshish kar raha hai, uske liye material possessions aur aurton ki taraf dekhna, chahe unhe enjoy na bhi kare, itna condemn kiya gaya hai ki usse suicide kar lena chahiye.” Yeh sab purification ke processes hain. Agla item hai jñāna-yoga-vyavasthiti: knowledge ka cultivation. Sannyāsī ka jeevan householders aur dusre logon ko knowledge dene ke liye hota hai jo apni asli spiritual life bhool gaye hain. Sannyāsī ko apni livelihood ke liye ghar-ghar bhikh maangni chahiye, lekin iska matlab yeh nahi ki wo beggar hain. Humility bhi ek transcendental person ki quality hai, aur isliye sannyāsī ghar-ghar jaata hai, sirf bhikh maangne ke liye nahi, balki householders ko Kṛṣṇa consciousness ki taraf jagrit karne ke liye. Yeh sannyāsī ka duty hai. Agar wo sach mein advanced hain aur unke spiritual master ne unhe yeh order diya hai, toh unhe Kṛṣṇa consciousness preach karna chahiye, aur agar wo itne advanced nahi hain, toh unhe renounced order of life nahi lena chahiye. Lekin agar koi bina sufficient knowledge ke renounced order of life le chuka hai, toh unhe bona fide spiritual master se sunne mein puri tarah se engage hona chahiye taaki wo knowledge cultivate kar sakein. Sannyāsī, yaani jo renounced order of life mein hain, unhe fearlessness, sattva-saṁśuddhi (purity) aur jñāna-yoga (knowledge) mein sthit hona chahiye. Agla item hai charity. Charity householders ke liye hoti hai. Householders ko izzat se jeene ke liye paise kamaane chahiye aur apni income ka pachaas pratishat Kṛṣṇa consciousness ko propagate karne mein kharch karna chahiye. Isliye ek householder ko charity deni chahiye un institutional societies ko jo is tarah se engaged hain. Charity sahi receiver ko deni chahiye. Alag-alag tarah ki charity hoti hai, jo baad mein explain ki jaayegi – goodness, passion aur ignorance ke modes mein charity. Goodness ke mode mein charity scriptures dwara recommend ki gayi hai, lekin passion aur ignorance ke modes mein charity recommend nahi ki gayi, kyunki yeh sirf paise ka vyarth hai. Charity sirf Kṛṣṇa consciousness ko propagate karne ke liye honi chahiye. Dama (self-control) ka concept sirf doosre religious orders ke liye nahi, balki householders ke liye bhi hai. Householder hone ke baavjood, unhe apne senses ko unnecessary sex life ke liye istemal nahi karna chahiye. Householders ke liye sex life mein bhi kuch restrictions hain, jo sirf bacchon ki propagation ke liye honi chahiye. Agar unhe bacchon ki zarurat nahi hai, toh unhe apni wife ke saath sex life ka anand nahi lena chahiye. Aaj kal society contraceptive methods ya aur bhi kharab methods ka istemal karke bacchon ki responsibility se bachne ki koshish karti hai. Yeh transcendental quality nahi hai, balki demoniac hai. Agar koi householder bhi spiritual life mein progress karna chahta hai, toh unhe apni sex life ko control karna hoga aur Kṛṣṇa ki seva ke bina bacche nahi janm dene chahiye. Agar wo Kṛṣṇa consciousness mein rahne wale bacche janm dene ki kshamata rakhte hain, toh wo hazaron bacche janm de sakte hain, lekin bina is capacity ke sirf sense pleasure ke liye indulge nahi karna chahiye. Sacrifice bhi householders ke liye ek item hai, kyunki sacrifices ke liye bahut saara paisa chahiye hota hai. Doosre life orders, jaise brahmacarya, vānaprastha aur sannyāsa, ke paas paisa nahi hota; wo bhikh maang kar jeete hain. Isliye alag-alag types ke sacrifices karna householders ke liye hai. Unhe Vedic literature ke according agni-hotra sacrifices karne chahiye, lekin aaj kal yeh bahut mehngi hain, aur kisi bhi householder ke liye inhe karna mushkil hai. Is age mein best sacrifice saṅkīrtana-yajña hai. Yeh saṅkīrtana-yajña, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare ka chanting hai, jo sabse accha aur sasta sacrifice hai; har koi ise apna sakta hai aur iska faida utha sakta hai. Toh yeh teen items, charity, sense control aur sacrifice, householders ke liye hain. Phir svādhyāya, Vedic study, brahmacarya yaani student life ke liye hai. Brahmacārīs ko aurton se koi connection nahi rakhna chahiye; unhe celibacy ka jeevan jeena chahiye aur Vedic literature ka adhyan karke spiritual knowledge ka cultivation karna chahiye. Isse svādhyāya kaha jaata hai. Tapas, yaani austerity, khaas taur par retired life ke liye hai. Kisi ko apne poore jeevan mein householder nahi rehna chahiye; unhe yaad rakhna chahiye ki chaar divisions hain – brahmacarya, gṛhastha, vānaprastha aur sannyāsa. Toh gṛhastha, yaani householder life ke baad, unhe retire hona chahiye. Agar koi sau saal jeeta hai, toh unhe bees saal student life, bees saal householder life, bees saal retired life aur bees saal renounced order of life mein bitana chahiye. Yeh Vedic religious discipline ke regulations hain. Ek vyakti jo household life se retired hota hai, usse body, mind aur tongue ki austerities ka abhyas karna chahiye. Yeh tapasya hai. Pura varṇāśrama-dharma society tapasya ke liye bana hai. Bina tapasya ke, yaani austerity ke, koi bhi insaan liberation nahi paa sakta. Yeh soch ki life mein tapasya ki koi zarurat nahi hai, aur sab kuch speculate karke sab kuch accha ho jayega, yeh na toh Vedic literature mein hai aur na Bhagavad-gītā mein. Yeh theories un show-bottle spiritualists dwara banayi gayi hain jo zyada followers ikattha karne ki koshish karte hain. Agar restrictions, rules aur regulations nahi hain, toh log attract nahi honge. Isliye jo log religion ke naam par followers chahte hain, sirf show ke liye, wo apne students ki zindagi ko restrict nahi karte, na apni. Lekin yeh method Vedas dwara approve nahi kiya gaya. Brahminical quality of simplicity ka matlab yeh hai ki sirf ek particular order of life ko nahi, balki har member ko, chahe wo brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama ya sannyāsa āśrama mein ho, yeh principle follow karna chahiye. Ek vyakti ko bahut simple aur straightforward hona chahiye. Ahiṁsā ka matlab hai kisi bhi living entity ki progressive life ko rokna nahi. Kisi ko yeh nahi sochna chahiye ki kyunki spirit spark kabhi nahi mar sakta, toh animals ko sense gratification ke liye maarna theek hai. Log ab animals khane ke liye addicted hain, jabki unke paas grains, fruits aur milk ki ample supply hai. Animals ko maarne ki koi zarurat nahi hai. Yeh injunction sabke liye hai. Jab koi alternative nahi ho, tab hi kisi animal ko maarna chahiye, lekin yeh sacrifice mein offer kiya jaana chahiye. Jab humanity ke liye ample food supply ho, toh jo log spiritual realization mein aage badhna chahte hain, unhe animals par violence nahi karni chahiye. Real ahiṁsā ka matlab hai kisi ki progressive life ko nahi rokna. Animals bhi apni evolutionary life mein progress kar rahe hain, ek category se doosri category mein jaake. Agar kisi animal ko maar diya jaata hai, toh uska progress rok diya jaata hai. Agar koi animal itne din ya saal tak kisi body mein hai aur usse be waqt maar diya jaata hai, toh usse phir se usi form of life mein aana padta hai taaki wo apne remaining days complete kar sake aur doosri species of life mein promote ho sake. Toh unka progress sirf apni pasand ke liye nahi rokna chahiye. Yeh hai ahiṁsā. Satyam ka matlab hai ki kisi ko apne personal interest ke liye sachai ko distort nahi karna chahiye. Vedic literature mein kuch mushkil passages hain, lekin inka meaning ya purpose ek bona fide spiritual master se seekha jaana chahiye. Yeh Vedas ko samajhne ka process hai. Śruti ka matlab hai ki authority se sunna chahiye. Kisi ko apne personal interest ke liye koi interpretation nahi karna chahiye. Bhagavad-gītā par itne saare commentaries hain jo original text ko misinterpret karte hain. Shabd ka asli import present kiya jaana chahiye, aur yeh ek bona fide spiritual master se seekha jaana chahiye. Akrodha ka matlab hai gusse ko rokna. Chahe provocation ho, ek vyakti ko tolerant rehna chahiye, kyunki jab koi gussa hota hai, toh uska poora sharir polluted ho jaata hai. Gussa passion aur lust ka product hai, isliye jo transcendently situated hai, unhe gusse se bachna chahiye. Apaiśunam ka matlab hai ki kisi aur par bina zarurat ke dosh nahi nikalna chahiye. Of course, ek chor ko chor kehna dosh nikalna nahi hai, lekin ek honest vyakti ko chor kehna bahut offensive hai un logon ke liye jo spiritual life mein aage badh rahe hain. Hrī ka matlab hai ki ek vyakti ko bahut modest rehna chahiye aur koi aisi act nahi karni chahiye jo abominable ho. Acāpalam, determination, ka matlab hai ki ek vyakti ko kisi attempt mein agitated ya frustrated nahi hona chahiye. Ho sakta hai kisi attempt mein failure ho, lekin unhe uske liye afsos nahi karna chahiye; unhe patience aur determination ke saath aage badhna chahiye. Tejas shabd yahaan kṣatriyas ke liye hai. Kṣatriyas ko hamesha bahut strong rehna chahiye taaki wo weak ko protection de sakein. Unhe nonviolent nahi banana chahiye. Agar violence ki zarurat hai, toh unhe use dikhana chahiye. Lekin jo apne dushman ko curb down karne mein samarth hai, wo kuch conditions mein forgiveness dikhana chahiye. Śaucam ka matlab hai cleanliness, sirf mind aur body mein nahi, balki dealings mein bhi. Yeh khaas taur par mercantile logon ke liye hai, jo black market mein deal nahi karna chahiye. Nāti-mānitā, honor ki expectation nahi karna, śūdras, yaani worker class ke liye lagu hota hai, jo Vedic injunctions ke according chaar classes mein se lowest maane jaate hain. Unhe unnecessary prestige ya honor ke saath puffed up nahi hona chahiye aur apne status mein rehna chahiye. Śūdras ka duty hai ki wo higher class ko respect de, taaki social order bana rahe. Yeh sab bees qualities transcendental qualities hain. Inhe social aur occupational order ke alag-alag statuses ke according cultivate karna chahiye. Yeh baat hai ki agar material conditions miserable hain, toh bhi agar in qualities ko practice karke develop kiya jaaye, toh dheere-dheere sabhi classes ke log highest platform of transcendental realization tak pahunch sakte hain.
Chinmaya Commentary
तेज यह केवल मुखमण्डल की ही आभा नहीं है जो पौष्टिक आहार और पर्याप्त विश्राम से प्राप्त होती है। तेज शब्द से ज्ञानी पुरुष के मात्र शारीरिक सौन्दर्य या तेज से ही अभिप्राय नहीं है। अध्यात्म की आभा कोई ऐसा प्रभामण्डल नहीं है जो ज्ञानी के मुख के चारों ओर अग्निवृत के समान जगमगाता हो। तत्त्वदर्शी ऋषि का तेज है उसकी बुद्धि की प्रतिभा नेत्रों में जगमगाता आनन्द सन्तप्त हृदयों को शीतलता प्रदान करने वाली शान्ति की सुरभि कर्मों में उसका अविचलित सन्तुलन प्राणिमात्र के प्रति उसके हृदय में स्थित प्रेम का आनन्द और उसके अन्तरतम से प्रकाशित आनन्द का प्रकाश। यह तेज ही उस ऋषि के व्यक्तित्व का प्रबल आकर्षण होता है जो प्रचुर शक्ति और उत्साह के साथ सब की सेवा करता है और उसी में स्वयं को धन्य समझता है।क्षमा जिस सन्दर्भ में इस गुण का उल्लेख किया गया है उससे इसका अर्थ गाम्भीर्य बढ़ जाता है। सामान्य दुख और कष्ट अपमान और पीड़ा को धैर्यपूर्वक सहन करनै की क्षमता ही क्षमा का सम्पूर्ण अर्थ नहीं है। बाह्य जगत् के अत्यधिक शक्तिशाली विरोध तथा उत्तेजित करने वाली परिस्थितयों के होने पर भी उनका सामना करने का सूक्ष्म कोटि का साहस और अविचलित शान्ति का नाम क्षमा है।धृति जब कोई व्यक्ति साहसपूर्वक जीना चाहता है तब वह अपने जीवन में सदैव सुखद वातावरण अनुकूल परिस्थितयाँ और अपने कार्य में सफलता के सहायक सुअवसरों को प्राप्त करने की अपेक्षा नहीं कर सकता है। सामान्यत एक दुर्बल व्यक्तित्व के पुरुष को अचानक निराशा आकर घेर लेती है और वह कार्य को अपूर्ण ही छोड़कर अपने कार्य क्षेत्र से निवृत्त हो जाता है। अनेक लोग तो ऐसे समय हतोत्साह होकर कार्य को त्याग देते हैं जब विजयश्री उन्हें वरमाला पहनाने को तत्पर हो रही होती है निश्चल भाव से कार्यरत रहने के लिए मनुष्य को एक अतिरिक्त शक्ति की आवश्यकता होती है जिसके द्वारा वह अपनी क्लान्त और श्रान्त आस्था काे पोषित कर दृढ़ बना सकता है। पुन एक युक्त पुरुष में निहित वह गुप्त शक्ति है धृति अर्थात् धैर्य। श्रद्धा की शक्ति लक्ष्य में आस्था उद्देश्य की एकरूपता आदर्श का स्पष्ट दर्शन और त्याग की साहसिक भावना ये सब वे शक्ति श्रोत हैं जहाँ से धृति की बूंदें रिसती हुई प्रवाहित होकर श्रम अवसाद एवं निराशा आदि का परिहार करती हैं।शौचम् शुद्धि यह शब्द न केवल अन्तकरण के विचारों एवं उद्देश्यों की शुद्धि को इंगित करता है वरन् इसके द्वारा वातावरण की शुद्धि अपने वस्त्रों की और वस्तुओं की स्वच्छता भी सूचित की गयी है। आन्तरिक शुद्धि पर ही अत्यधिक बल देने के फलस्वरूप हम अपने समाज में बाह्य शुद्धि की सर्वथा उपेक्षा की जाते हुए देखते हैं। वस्त्रों की तथा नगर की स्वच्छता हमारे राष्ट्र में दुर्लभ हो गयी है। यद्यपि हमारे धर्म में साधक के लिए शुद्धि और स्वच्छता इन दोनों को ही अपरिहार्य बताया गया है तथापि धर्णप्राण भक्तगण भी इनके प्रति उदासीन ही दिखाई देते हैं।अद्रोह अहिंसा का अर्थ है किसी को भी पीड़ा न पहुँचाना और अद्रोह का अर्थ है मन में कभी हिंसा का भाव न उठना। जैसे कोई भी व्यक्ति कभी स्वप्न में भी स्वयं को पीड़ित करने का विचार नहीं करता वैसे ही आत्मैकत्व का बोध प्राप्त पुरुष के मन में किसी के प्रति भी द्रोह की भावना नहीं आती क्योंकि अन्य को कष्ट देने का अर्थ स्वयं को ही पीड़ित करना है।न अतिमानिता इसका अर्थ है स्वयं की पूजनीयता के विषय में अतिशयोक्ति पूर्ण विचार न रखना। अतिमान के नहीं होने पर मनुष्य स्वयं को तत्काल ही सहस्रों अपरिहार्य उत्तेजनाओं से तथा अनावश्यक उत्तरदायित्वों से मुक्त कर सकता है। गर्वमुक्त पुरुष के लिए जीवन पक्षी के पंख के समान भारहीन होता है जबकि एक अतिमानी पुरुष के लिए अपना जीवन प्राणदण्ड की शूली के समान बन जाता है जिसे अत्यन्त कष्टपूर्वक वहन करते हुए उसे चलना पड़ता है जब कि वह शूली उसके कंधों के मांस को निर्दयतापूर्वक छील रही होती है।उपर्युक्त छब्बीस गुण दैवीसम्पदा से सम्पन्न व्यक्ति के स्वभाव का पूर्ण चित्रण करते हैं। पूर्णत्व प्राप्ति के सभी इच्छुक साधकों के मार्गदर्शन के रूप में इन गुणों का यहाँ उल्लेख किया गया है। जिस मात्रा में उपर्युक्त दैवीगुणों के अनुरूप हम अपने जीवन को पुर्नव्यवस्थित करने में सक्षम होते हैं और जीवन की ओर देखने के अपने दृष्टिकोण में परिवर्तन ला सकते हैं उसी मात्रा में हम अपनी शक्तियों के निष्प्रयोजक व्यय को अवरुद्ध कर उन्हें सुरक्षित रख सकते हैं। इन जीवन मूल्यों का सम्मान करते हुए उन्हें जीने का अर्थ ही सम्यक् जीवन पद्धति को अपनाना है।अब आसुरी सम्पदा का वर्णन करते हैं