तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।
भवन्ति सम्पदं दैवीमभिजातस्य भारत।।16.3।।
16.3 Vigour, forgiveness, fortitude, purity, freedom from malice, absence of haughtiness-these, O scion of the Bharata dynasty, are (the alties) of one born destined to have the divine nature.
16.3 Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.
16.3. Vital power, forgiveness, fortitude, contenment, absence of treachery and absence of excessive pride-these are in the person who is born for divine wealth, O Descendant of Bharata !
16.3 तेजः vigour? क्षमा forgiveness? धृतिः fortitude? शौचम् purity? अद्रोहः absence of hatred? नातिमानिता absence of overpride? भवन्ति belong? सम्पदम् state? दैवीम् divine? अभिजातस्य to the one born for? भारत O descendant of Bharata (Arjuna).Commentary Tejas Vigour? energy? brilliance or lustre of the skin. The aspirant who is bent on attaining salvation marches boldly on the spiritual path. Nothing can tempt him or slacken his progress. This unbroken progress towards the realisation of the Self or the Absolute is lustre. It overcomes the downward pull of Tamas.Kshama Forgiveness. He who is endowed with this virtue does not exhibit anger even when he is insulted? ruked or beaten? although he is strong enough to take vengeance. He is unaffected by the insult or injury.Dhriti The sage absorbs within himself all calamities. He is steadfast even when he is in very adverse and trying conditions this is a particular Sattvic Vritti or state of mind which removes depression or exhaustion of the body and senses when they sink down. An aspirant who is endowed with this divine attribute never gets disheartened? even when he is under severe trials and difficulties or tribulations. Dhriti is a divine pickmeup (tonic) when the body and the senses are in a state of low spirits or dejection.Saucham Purity. This is of two kinds? viz.? external and internal. External purity is achieved by means of earth and water. The mind and heart (intellect) are freed from Maya (deception? lust? anger? greed? pride? jealousy? hypocrisy? likes and dislikes) by the practice of celibacy? forgiveness? friendliness? charity? humility? nobilit? love? complacency? compassion? etc. -- this is internal purity. This is more important than external purity.Adroha Absence of hatred? absence of desire to injure others.Atimanita is great pride. A proud man thinks that he is superior to others and that he is worthy of being honoured by others. Naatimanita is the opposite of this ality.Tejas? Kshama and Dhriti are the special alities or Dharmas of the Kshatriyas (warrior class). These are the Sattvic alities of Kshatriyas. Saucham and Adroha are the special Dharmas of the Vaisyas. They are the Sattvic alities of the Vaisyas (merchant class). Absence of pride is the special Dharma of the Sudras (servant class). It is a Sattvic ality that belongs to the Sudras.The divine wealth or Daivi Sampat consists of twentysix attributes. This is a rare gift from the Lord. This is an inexhaustible wealth which cannot be taken away by dacoits. This helps the aspirant attain the imperishable and immacultate Brahmic seat. It is the shortcut to the realm of eternal bliss or Moksha.
16.3 Tajah, vigour, not the brightness of the skin; ksama, forgiveness, absence of internal perturbation when offened or assulated-absence of anger has been explained by us as the calming down of a perturbed mind; thus, forgiveness and absence of anger are distinguished; dhrtih, fortitude, a particular function of the mind which removes the tedium of the body and organs when they become exhausted, and being rejuvenated by which the body and organs do not feel any fatigue; saucam, purity-is of two kinds: external, with the help of earth and water; and internal, the cleanliness of mind and intellect, the absence of such impurities as trickery, attachment, etc.; purity of these two kinds; adrohah, freedom from malice, absence of the desire to injure others, absence of hatred; na-atimanita, absence of haughtiness-too much self-esteem (mana) is atimanah; one having that is atimani; its abstract form is atimanita; absence of that, na-atimanita, i.e., absence of the feeling of ones being too honourable. These (alities) beginning with fearlessness and ending with this, O scion of the Bharata dynasty, bhavanti, are; (the alities) abhijatasya, of one destined to have;-what kind of nature?-the daivim, divine; sampadam, nature-of one destined to have divine attributes, of one who is worthy of the excellence of the gods, i.e., of one who would be illustrations in future. Thereafter, the demoniacal nature is now being stated:
6.3 See Coment under 16.5
16.3 Grandeur is the ality by virtue of which one cannot be overpowered by the wicked. Forgiveness is freedom from the feelings of antagonism towards others even when they cause injury to oneself. Fortitude is the sense of determination to do ones own duty even under conditions of great danger. Purity is fitness of the body and the mind as prescribd in the scriptures for the performance of sacred deeds. Freedom from hatred is non-interference with others, viz., absence of interference in the actions of others according to their wish. Over-pride (Atimanita) is having unbridled self-esteem; freedom from misplaced pride is meant here. These are the virtues that are found in one who is born for the divine destiny. The destiny associated with the divinities is divine. The divinities are those who are devoted to carry out the ?ndments of the Lord. It is their destiny. It is obedience to the ?ndments of the Lord. The meaning is that these are endowments in those who are born with a tendency or disposition towards them and seek to attain their fulfilment.
In order to discern the reality that jivas or embodied beings who fully renounce demoniac activities and exclusively engage in divine activities are awarded moksa or liberation from material existence and to grant the ability to clearly distinguish between the two; the Supreme Lord Krishna describes first the divine qualities and then the demoniac. At the conclusion of chapter 15 Lord Krishna explained that one realising the eternal spiritual truths stated their is situated in actual wisdom and accomplished in all duties both eternal and occasional. Now in this chapter Lord Krishna is clarifying by qualities exactly who is a recipient of this knowledge and established in wisdom and who is not. He first describes the qualities of those jivas or embodied beings situated within the divine nature possessing divine qualities and then He describes those jivas situated within the demoniac nature possessing demoniac qualities. It is only after the goal of an accomplishment has been ascertained that an assessment of the requirements and who is qualified for it can be determined. As the old adage from sage Kumarila Bhatta has foretold: Only after a load has been weighed can it be determined who is fit to carry it. So as the goal being the recipient of knowledge has been determined; the divine qualities that characterise an aspirant who is qualified are now being enumerated in these three verses beginning with abhayam meaning fearlessness, for in knowing one is eternal there is nothing to ever be afraid of. Other qualities are purity of heart, complete serenity of mind, steady absorption in knowledge of yoga or the individual consciousness attaining communion with the ultimate consciousness. Charity is sharing with others what is valuable to oneself. Self control of the mind, the senses and the organs of action. Performing and taking part in ritualistic activities which propitiate and glorify the Supreme Lord Krishna or any of His incarnations or expansions which are authorised in Vedic scriptures. Receiving instructions from the spiritual master and studying of the Vedic scriptures, singing Vedic hymns, chanting repetitively Vedic mantras or sacred incantations. Austerity and temperance in the habits and activities the physical body engages in. Enacting all activities without duplicity or deception. The word ahimsa means abstaining from injuring others by thought, word or deed. The one exception to this rule is when ones life and dependents are in danger. Truthfulness is relating the facts as they are and not as one wants them to be perceived. Absence of anger is calmness within the mind without agitation even when rebuked, attacked or in the process of defending oneself. Tyagah is renunciation of possessions and thus natural generosity. Tranquillity is complete control of the mind. Freedom from slander is absence of envy and retaliation. Compassion is kindness to all living beings especially when they are in distress. Non-covetousness is self satisfaction with what one has been allotted in life. Gentleness is absence of cruelty or harshness. Modesty is shyness in decorum and hesitancy in even the thought of wrong doing. Absence of fickleness is the avoidance of frivolous activities. Boldness is courage in asserting what is truth and defending righteousness. Forgiveness is not becoming upset by humiliation. Fortitude is steadying the mind when under great duress. Purity is external and internal cleanliness. The lack of conceit is absence of thinking of oneself egotistically. These 26 qualities related by Lord Krishna are characterised by one who is situated in the divine nature and thus qualified to attain association with the Supreme Lord and His devotees.
Hari OM! The Supreme Lord Krishna elaborately describes the qualities of the divine nature and then describes the demoniac nature to clearly distinguish between the two. The meritorious qualities of the divine nature which follows the nature of Brahma who as the secondary creator manifested all creatures is self evident. The emphasis is on the word tapasya meaning austerity. Adherence to brahminical qualities and attributes is itself an austerity. Ahimsa is non-violence to any being. Animosity is the intent to cause injury to others, it is the defect pointed out in rulers and military commanders. The Amarakosa dictionary mentions this as well. Kings and emperors ruling without fear by the strength of their might proudly regard all others as inferior. This is said to be arrogance. Tyagah is renunciation of possessiveness such as obsession with position, family, wealth, etc. The word ksama meaning tolerance is the state of mind which forgives and refrains from harming those who have caused harm.
In the previous three chapters the topics explained by the Supreme Lord Krishna were: 1) The essential nature of physical matter and spirit as the atma or immortal soul. 2) The fact that when the atma and physical matter are conjoined it is a result due to attachment to the gunas or three modes of material nature and when the atma is independent of matter it is a result due to being unattached to the gunas. 3) That both the atma and physical matter in whatever condition constitute two distinct aspects of the Supreme Lords potencies. 4) That the Supreme Lord as the source of all that exists yet is factually distinct and separate from all aspects of His creation both achit or matter and chit or spirit which are contained within Him. This includes every jiva or embodied being in all creation; both baddha-jivas who are bound and mukta-jivas who are liberated. The Supreme Lord possesses all transcendental and divine powers such as: immortality, sovereignty, omnipotence, omniscience, omni-presence, etc. Lord Krishna will substantiate the reality of what has previously been declared in accordance to the ordinances and injunctions of the Vedic scriptures which are the absolute authority. This is done by initiating a comparison between the divine nature and the demoniac nature as it is verified throughout creation. The divine nature expresses complete allegiance to righteousness and adherence to the authority of the Vedic scriptures. The demoniac nature does not follow righteousness, neither does it accept the absolute authority of the Vedic scriptures; contrarily adopting inauspicious activities befitting impure concoctions and unrighteous conceptions. Lord Krishna begins by describing the 26 divine qualities: 1) abhayam is fearlessness due to the absence of anxiety which arises from the dread of harm to the physical body or the prospect of losing what is precious. 2) sattva-samsuddhih is purification of ones existence and denotes purity of heart consisting of pure goodness undefiled with the taint of passion and ignorance. 3) jnana-yoga-vyavasthitih means situated in the knowledge of devotion resulting from discriminating the atma or immortal soul from physical matter as the individual consciousness attains communion with the ultimate consciousness. 4) danam is the charity given to worthy recipients from what one legitimately owns. 5) damah is self restraint, controlling the mind to be uninfluenced by sense objects. 6) yagna is Vedically authorised ritualistic ceremonies in propitiation and devotion to the Supreme Lord Krishna exclusively for His satisfaction without any self interests. This also applies to His authorised incarnations and expansions. 7) svadhyayah is devoted study of Vedic scriptures, knowing that they alone teach the glories of the Supreme Lord and are the quintessence of all that is spiritual. 8) tapas is austerity and penance. Performing expiatory activities is a duty for all human beings such as Ekadasi which is mandatory fasting from all grains on the 11th day of the waxing and waning moons. As well there are occasional expiatory activities such as candrayana which are fasts synchronised with the cycles of the moon and also kricchra which is extreme ascetic penance performed under very hot or very cold conditions and prajapatya and santapana. Such activities purifies an aspirant and prepares and qualifies them for devotion to the Supreme Lord. 9) arjavam is simplicity, straight forwardness to others in thought, word and deeds. 10) ahimsa is non-violence to all living entities by thought, word and deed. 11) satyam is truthfulness verily speaking what is true that is beneficial to all beings. 12) akrodah is freedom from anger due to absence of resentment for others. 13) tyagah is renunciation of whatever is opposed to atma-tattva or soul realisation. o 14) santih is tranquillity, keeping the senses peaceful and impervious to agitation. 15) apaisunam is aversion to fault finding and slandering others even if warranted. 16) daya is mercy, sympathy for life, empathy for the distress and misery of others. 17) aloluptvam is absence of greed for sense gratification. 18) mardavam is gentleness and humility which is appropriate for saintly association. 19) hrih is modesty, the feeling of shame at the thought of anything inappropriate. 20) acapalam is determination to remain firm against temptations presented to one. 21) tejas is radiance, luster. The illustrious proof of the efficacy of spiritual practice. 22) ksama is forgiveness. The absence of vengeful feelings against those harmed by. 23) dhritih is fortitude. The capacity for righteousness while enduring great duress. 24) saucam is cleanliness both internally and externally to be spiritually worthy. 25) adrohah is absence of envy, non-interference in the interests of others. 26) natimanita absence of false ego, lack of desire for honour and prestige. The divine qualities and nature are for those aspiring to activate their divinity following the time tested eternal, divine ordinances and injunctions as revealed in the Vedic scriptures by the Supreme Lord Krishna. Their virtues of these 26 qualities are revealed by following them and living them in this manner. The word abhijatasya refers to those who were born with the divine nature destined to follow the divine path and who are naturally in harmony with divinity.
In the previous three chapters the topics explained by the Supreme Lord Krishna were: 1) The essential nature of physical matter and spirit as the atma or immortal soul. 2) The fact that when the atma and physical matter are conjoined it is a result due to attachment to the gunas or three modes of material nature and when the atma is independent of matter it is a result due to being unattached to the gunas. 3) That both the atma and physical matter in whatever condition constitute two distinct aspects of the Supreme Lords potencies. 4) That the Supreme Lord as the source of all that exists yet is factually distinct and separate from all aspects of His creation both achit or matter and chit or spirit which are contained within Him. This includes every jiva or embodied being in all creation; both baddha-jivas who are bound and mukta-jivas who are liberated. The Supreme Lord possesses all transcendental and divine powers such as: immortality, sovereignty, omnipotence, omniscience, omni-presence, etc. Lord Krishna will substantiate the reality of what has previously been declared in accordance to the ordinances and injunctions of the Vedic scriptures which are the absolute authority. This is done by initiating a comparison between the divine nature and the demoniac nature as it is verified throughout creation. The divine nature expresses complete allegiance to righteousness and adherence to the authority of the Vedic scriptures. The demoniac nature does not follow righteousness, neither does it accept the absolute authority of the Vedic scriptures; contrarily adopting inauspicious activities befitting impure concoctions and unrighteous conceptions. Lord Krishna begins by describing the 26 divine qualities: 1) abhayam is fearlessness due to the absence of anxiety which arises from the dread of harm to the physical body or the prospect of losing what is precious. 2) sattva-samsuddhih is purification of ones existence and denotes purity of heart consisting of pure goodness undefiled with the taint of passion and ignorance. 3) jnana-yoga-vyavasthitih means situated in the knowledge of devotion resulting from discriminating the atma or immortal soul from physical matter as the individual consciousness attains communion with the ultimate consciousness. 4) danam is the charity given to worthy recipients from what one legitimately owns. 5) damah is self restraint, controlling the mind to be uninfluenced by sense objects. 6) yagna is Vedically authorised ritualistic ceremonies in propitiation and devotion to the Supreme Lord Krishna exclusively for His satisfaction without any self interests. This also applies to His authorised incarnations and expansions. 7) svadhyayah is devoted study of Vedic scriptures, knowing that they alone teach the glories of the Supreme Lord and are the quintessence of all that is spiritual. 8) tapas is austerity and penance. Performing expiatory activities is a duty for all human beings such as Ekadasi which is mandatory fasting from all grains on the 11th day of the waxing and waning moons. As well there are occasional expiatory activities such as candrayana which are fasts synchronised with the cycles of the moon and also kricchra which is extreme ascetic penance performed under very hot or very cold conditions and prajapatya and santapana. Such activities purifies an aspirant and prepares and qualifies them for devotion to the Supreme Lord. 9) arjavam is simplicity, straight forwardness to others in thought, word and deeds. 10) ahimsa is non-violence to all living entities by thought, word and deed. 11) satyam is truthfulness verily speaking what is true that is beneficial to all beings. 12) akrodah is freedom from anger due to absence of resentment for others. 13) tyagah is renunciation of whatever is opposed to atma-tattva or soul realisation. o 14) santih is tranquillity, keeping the senses peaceful and impervious to agitation. 15) apaisunam is aversion to fault finding and slandering others even if warranted. 16) daya is mercy, sympathy for life, empathy for the distress and misery of others. 17) aloluptvam is absence of greed for sense gratification. 18) mardavam is gentleness and humility which is appropriate for saintly association. 19) hrih is modesty, the feeling of shame at the thought of anything inappropriate. 20) acapalam is determination to remain firm against temptations presented to one. 21) tejas is radiance, luster. The illustrious proof of the efficacy of spiritual practice. 22) ksama is forgiveness. The absence of vengeful feelings against those harmed by. 23) dhritih is fortitude. The capacity for righteousness while enduring great duress. 24) saucam is cleanliness both internally and externally to be spiritually worthy. 25) adrohah is absence of envy, non-interference in the interests of others. 26) natimanita absence of false ego, lack of desire for honour and prestige. The divine qualities and nature are for those aspiring to activate their divinity following the time tested eternal, divine ordinances and injunctions as revealed in the Vedic scriptures by the Supreme Lord Krishna. Their virtues of these 26 qualities are revealed by following them and living them in this manner. The word abhijatasya refers to those who were born with the divine nature destined to follow the divine path and who are naturally in harmony with divinity.
Tejah kshamaa dhritih shauchamadroho naatimaanitaa; Bhavanti sampadam daiveem abhijaatasya bhaarata.
śhrī-bhagavān uvācha—the Supreme Divine Personality said; abhayam—fearlessness; sattva-sanśhuddhiḥ—purity of mind; jñāna—knowledge; yoga—spiritual; vyavasthitiḥ—steadfastness; dānam—charity; damaḥ—control of the senses; cha—and; yajñaḥ—performance of sacrifice; cha—and; svādhyāyaḥ—study of sacred books; tapaḥ—austerity; ārjavam—straightforwardness; ahinsā—non-violence; satyam—truthfulness; akrodhaḥ—absence of anger; tyāgaḥ—renunciation; śhāntiḥ—peacefulness; apaiśhunam—restraint from fault-finding; dayā—compassion; bhūteṣhu—toward all living beings; aloluptvam—absence of covetousness; mārdavam—gentleness; hrīḥ—modesty; achāpalam—lack of fickleness; tejaḥ—vigor; kṣhamā—forgiveness; dhṛitiḥ—fortitude; śhaucham—cleanliness; adrohaḥ—bearing enmity toward none; na—not; ati-mānitā—absence of vanity; bhavanti—are; sampadam—qualities; daivīm—godly; abhijātasya—of those endowed with; bhārata—scion of Bharat
