बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च।।10.4।।
10.4 Intelligence, wisdom, non-delusion, forgiveness, truth, control of the external organs, control of the internal organs, happiness, sorrow, birth, death and fear as also fearlessness;
10.4 Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear and also fearlessness.
10.4. Intellect, knowledge, steadiness, patience, truth, control [over sense-organs], tranility [of mind], pleasure, pain, birth, death, fear and courage;
10.4 बुद्धिः intellect? ज्ञानम् wisdom? असंमोहः nondelusion? क्षमा forgiveness? सत्यम् truth? दमः selfrestraint? शमः calmness? सुखम् happiness? दुःखम् pain? भवः birth or existence? अभावः nonexistence? भयम् fear? च and? अभयम् fearlessness? एव even? च and. Commentary Intellect is the power which the Antahkarana (the fourfold inner instrument -- the mind? the subconscious mind? intellect and egoism) has of understanding subtle objects. Wisdom is knowledge of the Self. Nondelusion is freedom from illusion. It consists in acting with discrimination when anything has to be done or kown at the moment. Patience is the nonagitation of the mind when assaulted or abused. Not thinking of any harm of evil for those who ahve assulted or abused is also patience. Patience is enduring without lamentation the three kinds of pains? Adhyatmika? Adhidaivika and Adhibhautika Taapas. Fever? etc.? is Adhyatmika pain. Pain or discomfort from severe cold? heat? too much rain? thunder? and lightning is Adhidaivika pain. Pain from scorpionsting? snakite? and wild animals is Adhibhautika pain.Satyam or truth is veracity. It is speaking of ones own actual or real experience of things as actually heard or seen. There is not the least twisting or exaggeration or the slightest modification of facts. Dama or selfrestraint is control of the external senses. It is withdrawal of the senses (ear? skin? eyes? tongue and nose) from their respective objects (viz.? sound? touch? form? palatable foods and fragrance). Sama is calmness or tranillity of the mind produced by checking the mind from thinking of external objects of the senses and by disconnecting it from the senses.Sukham Happiness. That which has Dharma or virtue as its chief cause and that which is favourable to all beings? is happiness. Duhkham That which has Adhrama as its cause and that which is unfavourable to all beings? is pain.That which appears is Bhavah. Sat is Bhavah. Asat or unreality is Abhavah.
10.4 See Commentary under 10.5.
10.4 See Comment under 10.5
10.4 - 10.5 Intelligence is the power of the mind to determine. Knowledge is the power of determining the difference between the two entities - non-sentient matter and the individual self. Non-delusion is freedom from the delusion of perceiving as silver the mother-of-pearl etc., which are different from silver etc., previously observed. Forbearance, is a non-disturbed state of mind, even when there is a cause for getting disturbed. Truth is speech about things as they are actually seen, and meant for the good of all beings. Here, the working of the mind in conformity with the ideal is intended, because the context is with reference to the working of the mind. Restraint is the checking of the outgoing organs from their tendency to move towards their objects and generate evil. Self-control is the restraint of the mind in the same manner. Pleasure is the experience of what is agreeable to oneself. Pain is th experience of what is adverse. Exaltation is that state of elation of the mind caused by experiences which are agreeable to oneself. Depression is the state of mind caused by disagreeable experiences. Fear is the misery which springs from the perception of the cause of future sufferings. Fearlessness is the absence of such feelings. Non-violence is avoidance of being the cause of sorrow to others. Eability is to become eable in mind whether good or bad befalls and to look upon with the same eanimity on what happens to oneself, friends and enemies. Cheerfulness is the natural disposition to feel pleased with everything seen. Austerity is the chastising of the body by denying to oneself pleasures, as enjoined by the scriptures. Beneficence is giving to another what contributes to ones own enjoyment. Fame is the renown of possessing good alities. Infamy is notoriety of possessing bad alities. The workings of the mind which are in accordance with fame and infamy must be understood here, because it is the subject-matter of the context. Austerity and beneficence are to be understood in the same way. All these mental faculties - these functioning of the mind - resulting either in activity or inactivity, are from Me alone, i.e., are dependent on My volition. Sri Krsna declares: Thos agents who direct the creation, sustentation etc., of all beings, have their activity dependent on My Will.
Even those who are knowledgeable of scriptures cannot know about me by their intelligence. Because intelligence and other elements are generated from the material gunas like sattva, and though they all originate in me, in themselves they are not suitable for understanding about me who am beyond the gunas. Intelligence is capable of discerning the fine meaning of things. Knowledge (jnana) refers to the ability to distinguish between atma and non-atma. Non-bewilderment means to be devoid of perplexity. These three qualities, though they appear to bring about knowledge of me, are not causes of that knowledge. As well, the other states seen in people mentioned here do not arise on their own (they come from me). Tolerance (ksama), to speak the truth (satyam), control of the external senses (dama), and control of the internal sense (sama) are sattvika. Happiness is sattvika and sorrow is tamasika. Birth and death, types of sorrow, and fear, are tamasika. Fearlessness arising from knowledge is sattvika, but if it arises from rajas or tamas, it is rajasika or tamasika. Non-violence and seeing others as ones self (samata) are sattvika. Satisfaction, if unconditional is sattvika, and if conditional, is rajasika. Austerity and charity, if unconditional, are sattvika and if conditional, are rajasika. Fame and infamy are similarly either sattvika or rajasika. All these arise from my energy. Because of the non-difference of the energy and the source of energy, it is said they arise from me (mattah).
Lord Krishna position as the Supreme Lord of all lords and the Supreme controller of all beings is made clear in this verse and the next two beginning with the words buddhir jnanam which is the ability to discriminate between the supra subtleties of eternal spirit in juxtaposition to temporary matter. Discrimination is a mental skill which allows one to differentiate between what has value and is essential and what is non-essential of no value. Absence of bewilderment regarding the Supreme Lord is not being deluded. The word ahimsa means non-violence to any living being. Refraining from causing injury to others by word, thought or actions is what is implied here. The word danam means charity and is the donation of wealth earned by honest means to a worthy person. All of the aforementioned qualities in these two verses are but different dispositions of human beings along with their opposites and arise solely from the potency of the Supreme Lord.
In these two verses Lord Krishna clarifies that everything manifests and evolves solely from Him alone. He begins this discourse with the words buddhir jnanam meaning the ability to discriminate between the supra subtleties of eternal spirit in juxtaposition to temporary matter. Jnanam indicates awareness. The Amarakosa dictionary states that discrimination between performance and non-performance of actions is spiritual intelligence and that awareness is the inner wisdom. The word damah is restraint of the senses. The word samah is control over the mind devoting it to the Supreme Lord. The word tustis means contentment. Contentment is satisfaction within. Also it is has been stated that contentment is understanding the transitory limitations of sense objects and the temporary nature of material existence.
The various moods, temperaments and dispositions of mankind all emanate from the Supreme Lord Krishna for He is the one who bestows them according to merit. 1) buddhi is the power of the mind to discriminate between the spiritual and the material 2) jnanam is exact knowledge relating to spiritual and non-spiritual matters. 3) asammohah is absence of false conceptions and correct perception of reality. 4) samah is maintaining equilibrium while amidst disturbing elements. 5) satyam is having the veracity to stand up and declare truth for the good of all beings. 6) damah is restraining the external organs from sense gratification. 7) samah is controlling the mind. 8) sukham is experiencing happiness and delightful emotions. 9) duhkham is experiencing affliction and unhappy emotions. 10) bhavah is birth of the blissful glow arising from a happy experience. 11) abhavam is the dire sorrow one feels which an unpleasant experience engenders. 12) bhayam is the dreadful fear one has in anticipation of some impending misfortune. 13) abhayam is the absence of fear for whatever may be impending. 14) ahimsa is non-violence to any being by thought, word, or deed. 15) samata is equanimity in whatever situation one finds their self whether good or bad. 16) tustis is contentment and amiability with all. 17) tapo is bodily austerities such as fasting for spiritual benefit according to the Vedas. 18) danam is beneficence or the giving in charity to one who is worthy. 19) yaso is fame and renown for possessing excellent qualities. 20) ayasyah is infamy and notoriety for possessing bad qualities. The subjects discussed here are the descriptions of mental states and imply the state of mind arising from activities designated by these dispositions. Such temperaments are the active and passive expressions which give impetus to engage in activities or lethargy to remain passive and refrain from engaging in activities. Yet all these mental states are bequeathed by the Supreme Lord to each of them according to merit accrued. The next verse will explain the active agents involved in the creating, sustaining and preservation of all of creation as all beings in all existences derive their impulses solely from the will and desire of Lord Krishna.
The various moods, temperaments and dispositions of mankind all emanate from the Supreme Lord Krishna for He is the one who bestows them according to merit. 1) buddhi is the power of the mind to discriminate between the spiritual and the material 2) jnanam is exact knowledge relating to spiritual and non-spiritual matters. 3) asammohah is absence of false conceptions and correct perception of reality. 4) samah is maintaining equilibrium while amidst disturbing elements. 5) satyam is having the veracity to stand up and declare truth for the good of all beings. 6) damah is restraining the external organs from sense gratification. 7) samah is controlling the mind. 8) sukham is experiencing happiness and delightful emotions. 9) duhkham is experiencing affliction and unhappy emotions. 10) bhavah is birth of the blissful glow arising from a happy experience. 11) abhavam is the dire sorrow one feels which an unpleasant experience engenders. 12) bhayam is the dreadful fear one has in anticipation of some impending misfortune. 13) abhayam is the absence of fear for whatever may be impending. 14) ahimsa is non-violence to any being by thought, word, or deed. 15) samata is equanimity in whatever situation one finds their self whether good or bad. 16) tustis is contentment and amiability with all. 17) tapo is bodily austerities such as fasting for spiritual benefit according to the Vedas. 18) danam is beneficence or the giving in charity to one who is worthy. 19) yaso is fame and renown for possessing excellent qualities. 20) ayasyah is infamy and notoriety for possessing bad qualities. The subjects discussed here are the descriptions of mental states and imply the state of mind arising from activities designated by these dispositions. Such temperaments are the active and passive expressions which give impetus to engage in activities or lethargy to remain passive and refrain from engaging in activities. Yet all these mental states are bequeathed by the Supreme Lord to each of them according to merit accrued. The next verse will explain the active agents involved in the creating, sustaining and preservation of all of creation as all beings in all existences derive their impulses solely from the will and desire of Lord Krishna.
Buddhir jnaanamasammohah kshamaa satyam damah shamah; Sukham duhkham bhavo’bhaavo bhayam chaabhayameva cha.
buddhiḥ—intellect; jñānam—knowledge; asammohaḥ—clarity of thought; kṣhamā—forgiveness; satyam—truthfulness; damaḥ—control over the senses; śhamaḥ—control of the mind; sukham—joy; duḥkham—sorrow; bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; cha—and; abhayam—courage; eva—certainly; cha—and; ahinsā—nonviolence; samatā—equanimity; tuṣhṭiḥ—contentment; tapaḥ—austerity; dānam—charity; yaśhaḥ—fame; ayaśhaḥ—infamy; bhavanti—arise; bhāvāḥ—qualities; bhūtānām—amongst humans; mattaḥ—from me; eva—alone; pṛithak-vidhāḥ—varieties of
