Verse
4
Buddhir jnaanamasammohah
Kshamaa satyam damah shamah;
Sukham duhkham bhavo’bhaavo
Bhayam chaabhayameva cha.
Intellect, wisdom,
non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain,
birth or existence, death or non-existence, fear and also fearlessness.
Verse
5
Ahimsaa samataa tushtistapo
Daanam yasho’yashah;
Bhavanti bhaavaa bhootaanaam
Matta eva prithagvidhaah.
Non-injury, equanimity,
contentment, austerity, fame, beneficence, ill-fame—(these)different kinds of
qualities of beings arise from Me alone.
In
these two verses, Lord Krishna continues to confirm His Supreme Lordship and absolute
dominion over all that exists in creation. Here, he mentions twenty emotions
that manifest in a variety of degrees and combinations in different people to
form the individual fabric of human nature. He declares that the various moods,
temperaments, and dispositions of humankind all emanate from him.
Buddhi is the ability to analyze things in their
proper perspective.
Jñānam is the ability to discriminate spiritual
from material.
Asammoham is the absence of confusion.
Kṣhamā is the ability to forgive those who have
harmed us.
Satyam is the veracity to declare the truth for the
benefit of all.
Dam means restraining the senses from the sense
objects.
Śham is restraint and control of the mind.
Sukham is the emotion of joy and delight.
Duḥkham is the emotion of sorrow and affliction.
Bhavaḥ is
the perception of one’s existence “I am.”
Abhāvaḥ is
the experience of death.
Bhaya is the fear of oncoming difficulties.
Abhaya is freedom from fear.
Ahinsā is abstinence from harming any being through
word, deed, or thought.
Samatā is equanimity in good and bad situations.
Tuṣhṭi is feeling content in whatever comes by ones
karma.
Tapa is voluntary austerities for spiritual
benefit, in accordance with the Vedas.
Dān is giving in charity to one who is worthy.
Yaśh is fame arising from possessing good
qualities.
Ayaśh is infamy for possessing bad qualities.
Sri Krishna concludes
this topic by asserting that all of these qualities are generated in us by none
other than Easwara. However, there is a set of rules that govern the creation
of these qualities. It does not happen randomly or in an ad-hoc manner. It is
our karma or actions that determine which qualities or states will arise within
us.
These
qualities are almost a complete classification of the entire world-of-beings
and their fields of experiences, and therefore, as Sankara observes, we
can consider these two stanzas as an exhaustive commentary upon the Self's
status as the Lord of the worlds (Sarva-loka-maheshwarah)
Love.
