दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता | मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ||१६-५||
daivī sampadvimokṣāya nibandhāyāsurī matā . mā śucaḥ sampadaṃ daivīmabhijāto.asi pāṇḍava ||16-5||
16.5. The divine wealth is meant for total emancipation and the demoniac one is meant for complete bondage. Grieve not, O son of Pandu. For the divine wealth you are born
Shri Purohit Swami
16.5 Godly qualities lead to liberation; godless to bondage. Do not be anxious, Prince! Thou hast the Godly qualities.
Sri Abhinav Gupta
16.1-5 It has been stated [at the end of the last chapter] that ‘by understanding this’ etc. The thing called ‘understanding’ comes to be [in the following] manner : After the knowledge, born from hearing [the scriptures etc.], there arises a thought-process consisting of the logical analysis, deliberation and deep meditation that take the form ‘This (what is taught in the scriptures etc.) is like this’. The above thought-process is of the nature of investigation, critical examination and judgement. From this thought-process one gains a good knowledge of a well practised from i.e., a contemplation of that object, free from the humiliation (influence) of different category. When this is gained, understanding is achieved Hence, it will be declared : ‘By critically examining in this way fully, act as you please’. (Ch. XVIII, 63).
Here, only the preceptor and the scripture are mainly capable of creating the scriptural knowledge. But in producing reasoning, deliberation and meditation the main cause is the capacity to examine critically a thing and it is a special attribute of the pupil and it is an important one. Therefore, with an idea that this is in Arjuna and with an intention to add a preparatory note to the purposeful statement ‘By critically examining this, [act as you please]’; the Bhagavat, the preceptor, says ‘Fearlessness etc.’
The Ignorance, born of the Tamas (Stand) occupies the devilish side. This is repelled (or removed) by the well augmented wisdom that takes hold of the divine part. This is the nature of things [under estion] ‘You (Arjuna) have taken refuge in the divine part viz., wisdom, born of the Sattva (Strand). Therefore shirking off the internal Ignorance in the nature of delusion, you should undertake the action, that has the sanction of the scriptures and that is of the nature of eradicating the external foe having the form of ignorance.’ Thus commences the [present] chapter. Hence - Abhayam etc., upto pandava. These are the identification marks of a person of divine parts. [Hence] they are clearly identified. Self-restraint : subduing the sense organs. Thought-lessness : the perfarmance of action without examining the antecedent and the seel; its absence is the absence of thought-lessness. Vital power : the act of casting away [all] limitations by taking hold energy in the Self. [All] this is the divine wealth and this is for your total emancipation, as it destroys craving. Therefore, don’t get sorrow like ‘Having killed brothers etc., how can I (Arjuna) enjoy pleasure ?’ [The idea of] the rest [of passage] is clear.
16.5 ‘The divine destiny,’ viz., which is of the nature of submission to My ?ndments aids liberation, viz., leads to release from bondage. The meaning is that it leads to the eventual attainment of Myself. ‘The demoniac destiny’ viz, which is of the nature of transgression of My ?ndments, is for bondage, i.e., takes one to degradation.
To Arjuna who, on hearing this, became alarmed and anxious about the classfication of his own nature, Sri Krsna said:
‘Do not be grief-ridden. Surely, you are born for a divine destiny, O son of Pandu. The purport is that you have a divine destiny, since you are a son of Pandu who was most eminent among the righteous.
16.5 That which is daivi, divine; sampad, nature; is vimoksaya, for Liberation from the bondage of the world. The asuri, demoniacal nature; mata, is considered to be; nibandhaya, for inevitable bondage. So also is the fiendish nature. Now, when such a statement was made, the Lord, noticing Arjuna having this kind of inner cogitation-‘Am I endowed with the demoniacal nature, or am I endowed with the divine nature?’-, says: ma, do not; sacah, grieve, O son of Pandu! Asi, you are; abhijatah, destined to have, born with the good fortune of having; daivim, the divine; sampadam, nature; i.e., you are destined for an illustrious future.
16.5 The divine destiny is deemed to lead to liberation, the demoniac to bondage. Grieve not, O Arjuna, you are born to a divine destiny.
16.5 The divine nature is the Liberation, the demoniacal is considered to be for inevitable bondage. Do not grieve, O son of Pandu! You are destined to have the divine nature.
16.5 The divine nature is deemed conducive to liberation, and the demoniacal to bondage. Grieve not, O Arjuna, thou art born with divine endowments.
16.5 दैवी divine? सम्पत् state? विमोक्षाय for liberation? निबन्धाय for bondage? आसुरी the demoniacal? मता is deemed? मा not? शुचः grieve? सम्पदम् state? दैवीम् the divine? अभिजातः one born for? असि (thou) art? पाण्डव O Pandava.Commentary Sampat Endowment? wealthy state? nature? virtue.Moksha Liberation from the bondage of Samsara? release from the round of birth and death. The,divine nature leads to salvation the demoniacl nature? to bondage.As Arjuna was already griefstricken and dejected? Lord Krishna assures him not to feel alarmed at this description of the Asuric alities which bring grief and delusion? as he was born with Sattvic tendencies? leading towards salvation. Arjuna? on hearing the words of Lord Krishna? might have thought within himself? Do I possess divine nature or demoniacal nature The Lord? in order to remove Arjunas doubt? said? Grieve not? O Arjuna? thou art born with divine alities. Thou art fortunate. Thou mayest attain to the happiness of Selfrealisation.Do not think? O Arjuna? that by engaging yourself in battle and killing people you will become an Asura. Grieve not on this score. You will establish the kingdom of righteousness by fighting this righteous battle.