अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः।।10.5।।
।।10.5।।बुद्धि? ज्ञान? असम्मोह? क्षमा? सत्य? दम? शम? सुख? दुःख? भव? अभाव? भय? अभय? अहिंसा? समता? तुष्टि? तप? दान? यश और अपयश -- प्राणियोंके ये अनेक प्रकारके और अलगअलग (बीस) भाव मेरेसे ही होते हैं।
10.5 Buddhih, intelligence-the power of the internal organ to know of things which are subtle etc. Indeed, people talk of a man possessed of this (power) as intelligent. Jnanam, wisdom-knowledge of entities such as the Self etc. Asammohah, non-delusion-proceeding with discrimination with regard to things that are to be known as they present them-selves. Ksama, forgiveness-unperturbability of the mind of one who is abused or assulted. Satyam, truth-an utterance regarding what one has seen, heard, and felt oneself, communicated as such to others for their understanding, is said to be truth. Damah, control of the external organs. Samah, control of the internal organs. Sukham, happiness. Duhkham, sorrow. Bhavah, birth; and its opposite abhavah, death. And bhayam, fear; as also its opposite abhayam, fearlessness. Ahimsa, non-injury-non-cruely towards creatures. Samata, eanimity. Tustih, satisfaction-the idea of sufficiency with regard to things acired. Tapah, austerity-disciplining the body through control of the organs. Danam, charity-distribution (of wealth) according to ones capacity. Yasah, fame-renown arising from righteousness. On the contrary, ayasah is infamy due to unrighteousness. (These) prthak-vidhah, different; bhavah, dispositions-intelligence etc. as described; bhuanam, of beings, of living bengs. bhavanti, spring; mattah, eva, from Me alone, [This is said in the sesne that none of these dispositions can exist without the Self.] from God, in accordanced with their actions. Moreover,
10.1-5 The subject-matter that has been indicated in the previous nine chapters - the same in being detailed here in this chapter by citing individual instances. That is why [the Bhagavat] says Yet again etc. (10.X, 1). He thus indicates Hear the subject matter, which has already been related to you, but which once again being explained in order to make it clear. Arjuna too says in the seel likewise Tell me once again etc. (10.X, 18). This is the purport of [this] chapter. Other items are clear by mere reciting. Hence, why to repeat them ? However, whatever is doubtful that shall be decided [then and there]. Bhuyah etc. upto prthagvidhah. Steadiness is that which induces one.
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.
Ahimsaa samataa tushtistapo daanam yasho’yashah; Bhavanti bhaavaa bhootaanaam matta eva prithagvidhaah.
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