Shloka

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||

Translations

Dr.S.Sankaranarayan

10.5. [Also] non-injury, eanimity, contentment, austerity, charity, repute and ill-repute - all these diverse dispositions of beings emanate from none but Me.

Shri Purohit Swami

10.5 Harmlessness, equanimity, contentment, austerity, beneficence, fame and failure, all these, the characteristics of beings, spring from Me only.

Sri Abhinav Gupta

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.

Sri Ramanuja

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 one’s 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.’

Sri Shankaracharya

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 one’s 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,

Swami Adidevananda

10.5 Non-violence, eality, cheerfulness, austerity, beneficence, fame and infamy- these different alities of beings arise from Me alone.

Swami Gambirananda

10.5 Non-injury, eanimity, satisfaction, austerity, charity, fame, infamy-(these) different dispositions of beings spring from Me alone.

Swami Sivananda

10.5 Non-injury, eanimity, contentment, austerity, beneficence, fame, ill-fame (these) different kinds of alities of beings arise from Me alone.

Commentaries

Swami Sivananda

10.5 अहिंसा noninjury? समता eanimity? तुष्टिः contentment? तपः austerity? दानम् beneficence? यशः fame? अयशः illfame? भवन्ति arise? भावाः alities? भूतानाम् of beings? मत्तः from Me? एव alone? पृथग्विधाः of different kinds. Commentary Ahimsa is noninjury to living beings in thought? word and deed. Samata is that state wherein there is neither Raga (like) nor Dvesha (dislike)? when one gets pleasant or unpleasant objects. There is neither exhilaration when one gets pleasant or favourable objects nor depressions when one gets unpleasant or unfavourable objects. Tushtih is satisfaction or contentment. The man of contentment is satisfied with whatever object he gets through Prarabdha. He is satisfied with his present acisitions. He is free from greed and so he has peace of mind. Contentment makes a man very rich. It annihilates greed. Greed makes even a rich man a beggar of beggars. A greedy man is ever restless. Tapas is restraint of the senses? with bodily mortification through the practice of fasting and slow reduction of food. The strength of the body and the senses is reduced through fasting.Danam is beneficence. It is sharing of ones own things with others according to ones own means? or distribution of rice? gold? cloth? etc.? to a worthy person? in a fit place and time? especially to one who can do nothign in return.Yasas is fame due to Dharma or virtuous actions.Ayasah is illfame or disgrace due to Adharma or sinful actions.All these different kinds of alities of living beings arise from Me alone? the great Lord of the worlds? according to their respective Karmas.