Bhagavad Gita - Chapter 10 - Shloka (Verse) 4

व्याख्या--'बुद्धिः'--उद्देश्यको लेकर निश्चय करनेवाली वृत्तिका नाम बुद्धि है।'ज्ञानम्' -- सार-असार, ग्राह्य-अग्राह्य, नित्य-अनित्य, सत्-असत्, उचित-अनुचित, कर्तव्य-अकर्तव्य -- ऐसा जो विवेक अर्थात् अलग-अलग जानकारी है, उसका नाम 'ज्ञान' है। यह ज्ञान (विवेक) मानवमात्रको भगवान्से मिला है।

इसलिये भी मैं लोकोंका महान् ईश्वर हूँ --, सूक्ष्म? सूक्ष्मतर आदि पदार्थोंको समझनेवाली अन्तःकरणकी ज्ञानशक्तिका नाम बुद्धि है। उससे युक्त मनुष्यको ही बुद्धिमान् कहते हैं। ज्ञान -- आत्मा आदि पदार्थोंका बोध? असंमोह -- जाननेयोग्य पदार्थ प्राप्त होनेपर उनमें विवेकपूर्वक प्रवृत्ति? क्षमा -- किसीके द्वारा अपनी निन्दाकी जाने या ताड़ना दी जानेपर भी चित्तमें विकार न होना? सत्य -- देखने और सुननेसे जिस प्रकारका अपनेको अनुभव हुआ हो? उसको दूसरेकी बुद्धिमें पहुँचानेके लिये उसी प्रकार कही जानेवाली वाणी सत्य कहलाती है? दम -- बाह्य इन्द्रियोंको वशमें कर लेना? शम -- अन्तःकरणकी उपरति? सुख -- आह्लाद? दुःख -- सन्ताप? भव -- उत्पत्ति? अभाव -- उत्पत्तिके विपरीत ( विनाश ) तथा भय -- त्रास और अभय -- उसके विपरीत जो निर्भयता है वह भी।

He states another reason for the Lord being the Great Lord of the worlds—'Itashcha' (And for this reason).

To establish His worthiness of worship by seekers of liberation, keeping the means of bondage and liberation in the forefront, He describes the Lord's power with attributes (sopadhika), characterized by His superintendence over the nature (prakriti) of the entire universe—'Buddhi' etc.

By the word 'adi' (etc.) in 'subtle etc.', subtler and subtlest meanings are also comprehended.

He cites common usage as proof that 'Buddhi' means the stated capacity—'Tadvantam' (one possessing it is called intelligent).

'Atmadi'—for one possessing that realization is indeed called a Knower (Jnani).

The cessation (Upashama) of the inner organ implies its withdrawal from sense objects—this is to be supplied.

He elaborates on His own status as the Great Lord of the worlds, which was established by His being beyond the comprehension of gods etc.

'Buddhi' (Intellect) is the inner organ's capacity to understand subtle meanings etc. 'Jnana' (Knowledge) is the understanding of entities like the Self (Atman). 'Asammoha' (Non-delusion) is the functioning of the intellect preceded by discrimination regarding matters that have arisen to be known. 'Kshama' (Forgiveness/Patience) is the unperturbed state of mind even when abused or beaten. 'Satyam' (Truth) is speaking exactly as the meaning is understood through valid proof. 'Dama' (Control) is the quieting of external senses. 'Shama' (Peace) is the peace of the inner organ. 'Sukham' is delight. 'Duhkham' is distress/heat. 'Bhava' is origin. 'Abhava' is destruction. 'Bhaya' is fear. 'Abhaya' is fearlessness.

He expands on that—with 'Buddhi' etc. 'Buddhi' is the firm determination of what is to be done and what is not to be done. 'Jnana' is perception/apprehension.

For the definition says: 'Jnana is perception, while Buddhi is the determination of duty and non-duty.'

'Dama' is control of the senses. 'Shama' is steadfastness in the Supreme Self.

As stated in the Bhagavata (11.19.36): 'Shama is the steadfastness of the intellect in Me, and Dama is the control of the senses.'

Because I am the Great Lord, intelligence etc. proceed from Me; He states this—'Buddhi' etc. 'Buddhi' is the capacity of the inner organ to understand subtle meanings. 'Jnana' is the understanding of entities like Self and non-Self. 'Asammoha' is the understanding (pratipatti) preceded by discrimination, without confusion, regarding matters that have arisen to be known.

'Kshama' is the unperturbed state of mind even when abused or beaten. 'Satyam' is speaking of a meaning grasped through valid proof exactly as it is. 'Dama' is the regulation of external senses. 'Shama' is the restraint of the mind.

'Sukha' is delight. 'Duhkha' is distress. 'Bhava' is origin. 'Bhava' is existence (Satta) and 'Abhava' is its opposite. 'Bhaya' is terror. 'Abhaya' is indeed its opposite.

'Buddhi' is the mind's capacity to ascertain/determine. 'Jnana' is the conviction regarding the distinct nature of sentient and non-sentient objects. 'Asammoha' is the cessation of the idea of similarity (mistaken identification) in an object like a shell, which is distinct from the previously perceived silver.

'Kshama' is the unperturbed state of mind even when there is a cause for mental agitation. 'Satyam' is speech that corresponds to what was seen and is beneficial to beings; here, the mental attitude corresponding to that is intended, because this is a context of mental attitudes. 'Dama' is the restraining of external senses from harmful objects. 'Shama' is the restraining of the inner organ in the same way.

'Sukha' is experience agreeable to the self. 'Duhkha' is disagreeable experience.

'Bhava' implies becoming—the 'becoming' (exuberance) of the mind caused by agreeable experiences. 'Abhava' is the depression of the mind caused by disagreeable experiences.

'Bhaya' is the suffering born from seeing the cause of impending sorrow. Its cessation is 'Abhaya'.

'Ahimsa' is not being the cause of others' suffering. 'Samata' is equanimity regarding oneself, friends, and enemies, and in gain or loss. 'Tushti' is the nature of being pleased upon seeing all selves. 'Tapas' is bodily mortification in the form of restricting enjoyments according to scripture. 'Dana' is giving one's own enjoyable objects to another.

'Yashas' is the fame of good qualities. 'Ayashas' is the fame of lack of qualities (infamy). These refer to the specific mental attitudes corresponding to fame and infamy, as this is the context of mental attitudes. The same applies to Tapas and Dana.

All these states of all beings—mental attitudes that are causes of action and cessation—proceed from Me alone, dependent on My will.

He clarifies his status as the Great Lord of the worlds—with 'Buddhi' and the following (spanning three verses/items).

'Buddhi' is skill in discriminating between the essential and the non-essential. 'Jnana' concerns the Self. 'Asammoha' is the absence of confusion/agitation. 'Kshama' is tolerance. 'Satyam' is truthful speech.

'Dama' is control of the external senses. 'Shama' is control of the inner organ. 'Sukha' is that which is experienced as agreeable. 'Duhkha' is the opposite.

'Bhava' is origin. 'Abhava' is the opposite. 'Bhaya' is terror. 'Abhaya' is the opposite.

These states of this world arise from Me alone—this connects with the subsequent statement.

भक्त्युत्पत्तिविवृद्ध्यर्था [गी.सं.14] इत्यत्र विवक्षितं विवृण्वन्नुक्तेन तत्फलितेन च वक्ष्यमाणप्रकरणस्य च सङ्गतिमाह -- एवमिति।

बुद्धिज्ञानशब्दयोः पौनरुक्त्यपरिहारायबुद्धिमत्त्वाज्जानाति इति प्रयोगानुसारेण शक्तिलक्षणया बुध्यतेऽनयेति तद्व्युत्पत्त्या वा हेतुकार्यपरतया व्याख्यातिबुद्धिर्मनसो निरूपणसामर्थ्यमिति। असम्मोहासक्त्या तद्धेतुभूतं ज्ञानमिह विवक्षितमित्यभिप्रायेणाहज्ञानं चिदचिद्वस्तुविशेषविषयो निश्चय इति। बुद्धिज्ञानशब्दयोरध्यवसायमोक्षधीविषयत्वेन व्याख्यानं शब्दद्वयसङ्कोचादिप्रसङ्गादनादृतम्।

विजातीये सजातीयताबुद्धिः सम्मोहः तदुदाहरति -- पूर्वेति।पूर्वगृहीतात्? आपणादिनिष्ठतयाऽनुभूतादित्यर्थः। इदं च स्मर्यमाणाध्यासोदाहरणम्।

न कोपाख्यविकाराभावमात्रेण सुषुप्त्यादिषु क्षमाशब्दः? अपितु कोपहेतुषु सत्सु तदभावे तत्प्रयोग इत्यभिप्रायेणाह,मनोविकारेति। क्रोधहेतावाक्रोशताडनादौ सत्यपीत्यर्थः।ननु कथं हेतौ सति तत्कार्यनिवृत्तिः तथात्वे तस्य हेतुत्वमेव हीयेत उच्यते -- नह्यवश्यं हेतौ सति कार्येण भवितव्यमिति नियमः अपितु प्रतिबन्धकरहितायां सामग्र्यां सत्याम् अन्यथा प्रत्येकं हेतूनां प्रतिबद्धानां च तत्तत्कार्यजनकत्वे कार्यस्य सदातनत्वसार्वत्रिकत्वप्रसङ्गात्? नित्यविभोश्च कारणस्य सद्भावात् तर्हि कः क्षमाया विस्मयः इति चेद्यथा मणिमन्त्रादिभिः स्फोटसामग्री स्तभ्यते तथा प्रबलविवेकाख्यप्रतिबन्धकेन कोपसामग्र्या दुर्निवारायाः स्तम्भनादिति भावः।

वस्तुसत्यत्वस्य यथार्थदर्शनमप्यपेक्षितम्? तथापि यथादृष्टवचनमात्रे वक्तुर्नापराधः? भ्रमस्य दैवागतत्वादित्यभिप्रायेणयथादृष्टविषयमित्येतावदुक्तम्। परमार्थत्वेऽपि परानर्थहेतोःसत्यं भूतहितं प्रोक्तम् इत्यादिभिः सत्यत्वप्रतिक्षेपात्भूतहितरूपेति विशेषितम्।

भावशब्दस्य मनोवृत्तौ प्रसिद्धिप्रकर्षबलमग्र्यप्रायनयं चाभिप्रेत्य सत्यशब्दस्यात्र लाक्षणिकत्वमाहतदनुगुणेति।

शमदमशब्दयोरेकैकस्योभयनियमनाभिधानसामर्थ्येऽपि पौनरुक्त्यपरिहाराय विषयभेदे वक्तव्ये नियमनक्रमेण दमशमयोर्बाह्यान्तरकरणविषयत्वोक्तिः। शास्त्रीयेभ्यो नियमनस्य निषिद्धत्वात्अनर्थविषयेभ्य इत्युक्तम्।तथेति अनर्थविषयेभ्य एव।

अनुकूलत्वमात्रं प्रतिकूलत्वमात्रमेव च सुखदुःखयोर्लक्षणम् तथापि मनोवृत्तिरूपत्वसिद्ध्यर्थमनुभवशब्दः। सुखदुःखभयाभयमध्यपतितत्वात्भवोऽभावः इत्यत्रापि परस्परविरुद्धार्थविषयत्वं सम्भवदपरित्याज्यम् ततश्च भावाभावशब्दयोः प्रत्ययभेदमात्रमेव? न त्वर्थभेदः तत्र चाभाव इत्येव पदच्छेदः तयोरपि मनोवृत्तिरूपत्वं वक्तव्यम् प्रस्तुतयोरेव च सुखदुःखयोस्तद्धेतुत्वमुचितम् अत एवभवो भव्यता? भावोऽभिप्रायः इत्यादि परव्याख्यानं मन्दम् तदेतदखिलमभिप्रेत्याहअनुकूलेति।भवनमिति उद्धर्षोऽत्र विवक्षितः अवसादप्रतियोगित्वात्। अनवसादानुद्धर्षो हि सहोक्तौ वाक्यकारेणतल्लब्धिर्विवेकविमोकाभ्यासक्रियाकव्याणानवसादानुद्धर्षेभ्यः [बो.वृ.] इति।

सुखदुःखशब्दाभ्यां पौनरुक्त्यव्युदासाय भयाभयशब्दयोस्तद्विशेषविषयतां दर्शयति -- आगामिन इति। आगामिप्रत्यवायोत्प्रेक्षा भयमिति लक्षणेऽपि तस्यैव ज्ञानविशेषस्य प्रतिकूलरूपत्वाद्दुःखत्वम् नह्यन्यो दुःखाख्यो गुणोऽस्मद्दर्शने।

परदुःखाहेतुत्वमित्यत्र दुःखशब्देनाहितं विवक्षितम्? चिकित्सादौ हितरूपदुःखकरणस्य हिंसात्वाभावात्? प्रपञ्चितं चैतत्प्रागेव। अभयाहिंसयोरभावरूपयोरपि भावान्तरत्ववेषेण मनोवृत्तिरूपत्वं भाव्यम्।

समत्वप्रकारेषु बहुषु सत्स्वपि हिंसानिषेधप्रसङ्गाद्धिंसाविषयभूतशत्रुस्मृतिर्जाता ततश्च द्वेषाद्यभावेन शत्रुमित्रादिसाम्यं प्रदेशान्तरप्रपञ्चितमिह विवक्षितमित्यभिप्रायेणाहआत्मनीति।न चलति निजवर्णधर्मतो यः सममतिरात्मसुहृद्विपक्षपक्षे। न हरति नच हन्ति किञ्चिदुच्चैः सितमनसं तमवेहि विष्णुभक्तम् [वि.पु.3।7।20] इति भगवत्पराशरवचनमिह तत्तत्पदैः स्मारितम्।अर्थानर्थयोरिति -- आत्मार्थपरार्थयोरात्मानर्थपरानर्थयोश्चेत्यादि भाव्यम्।

तुष्टेः समतासहपाठात् शत्रूणां समृद्धिमतामपि सङ्ग्रहाय सर्वशब्दः। सर्वत्र सन्तोष एव ह्यात्मनः स्वारसिकः प्राप्तः? प्रातिकूल्यभावनाद्युपाध्यधीनं हि वैरादिकमित्यभिप्रायेणसन्तोषस्वभावत्वमित्युक्तम्। इदं च मैत्र्यादिषु चतुर्षु मुदिताख्यचित्तपरिकर्म।

बाह्यागमादिमूलक्लेशस्य तपस्त्वव्यवच्छेदायोक्तंशास्त्रीय इति। शास्त्रधिस्यैव भोगसङ्कोचस्य व्याध्यादिवशादक्लेशात्मकत्वे तपस्त्वं नास्तीति व्यञ्जनायकायक्लेश इत्युक्तम्।

दाने परकीयानां स्वकीयानामपि हेयभूतानां व्यवच्छेदायस्वकीयभोग्यानामित्युक्तम्।परस्मै प्रतिपादनं परस्वत्वापादनमित्यर्थः।

यशश्शब्दै नञो विरोधिपरत्वं प्रयोगप्रकर्षसिद्धमाह -- नैर्गुण्यप्रथेति। सदोषत्वप्रथेत्यर्थः। प्रथात्वमात्रमुभयसाधारणम् अतो गुणवत्त्वनैर्गुण्याभ्यां विशेषणम्।एतच्चेत्यादिकं पूर्ववत्।

सिंहावलोकितकेनाह -- तपोदाने च तथेति मनोवृत्तिविशेषावित्यर्थः।

उक्तमात्रव्युदासायोपलक्षणतामभिप्रेत्याहएवमाद्या इति। अभिप्रायेऽपि भावशब्दप्रयोगादत्र भावशब्दस्य मनोवृत्तिविषयता।

सर्वेषां कर्तृकरणादीनां प्रवृत्तेः स्वाधीनत्वेऽपि मनोवृत्त्युदाहरणं प्राकरणिकभक्तिरूपमनोवृत्तेरपि स्वसङ्कल्पमूलत्वज्ञापनार्थम्। प्रवृत्तिनिवृत्त्योः स्वाधीनत्वे कैमुत्यार्थमाहप्रवृत्तिनिवृत्तिहेतव इति।

मत्त एव इत्यत्र परोक्तसन्निधिमात्रादिव्युदासाय,पञ्चम्यवगतं हेतुत्वं व्यापारमुखेनेत्याहमत्सङ्कल्पेति। पृथग्विधानां परस्परविरुद्धानामप्यहमेको हेतुरित्येवकाराभिप्रायः।

See commentary under 10.5.

(After the chapter introduction) 'Asammoha' means Enthusiasm.

If it is argued that by saying 'Adi' (source/beginning in the previous verse), 'Buddhi' etc. are already implied, then He says—'Tat' etc. According to Gautama's statement 'Buddhi, Upalabdhi (perception), and Jnana are not different in meaning',

saying 'Buddhi is Jnana' would be a tautology; to answer this, He says 'Karya' etc. (implying Buddhi is determination of duty). Why is this so? To this He says—'Jnanam' etc. To say 'Jnana is that by which one knows, i.e., scripture' is incorrect, because the context is of spiritual attributes.

Some (like Shankara) say 'Dama is control of external senses, Shama is control of the inner organ'; this is considered incorrect (by some) because it could be established by a single word. Others say 'Dama is humility in actions, and Shama is control of both outer and inner organs'; implying that is also incorrect, he defines 'Dama'. Why? He refers to 'Shama'.

He elaborates on His status as the Great Lord of the worlds. 'Buddhi' is the inner organ's capacity to discriminate subtle meanings.

'Jnana' is the understanding of all entities like Self and Non-Self. 'Asammoha' is the engagement in matters to be understood or duties that have arisen, with discrimination and without confusion. 'Kshama' is the unperturbed state of mind even when abused or beaten. 'Satyam' is speaking of a meaning understood through valid proof exactly as it is. 'Dama' is the withdrawal of external senses from their objects. 'Shama' is the withdrawal of the inner organ.

'Sukha' is that which is experienced as agreeable, having Dharma as its extraordinary cause. 'Duhkha' is that which is experienced as disagreeable, having Adharma as its extraordinary cause.

'Bhava' is origin. 'Bhava' is existence, or (contextually with abhava) 'Abhava' is non-existence. 'Bhaya' is terror and 'Abhaya' is its opposite.

Here, one word 'cha' (and) is to group what has been mentioned, and the other 'cha' is to group what has not been mentioned (like ignorance, lack of intellect, etc.). 'Eva' (alone/indeed) implies these are indeed well-known in all worlds. They 'arise from Me alone'—this connects with the subsequent text.

Thus, because He is the Lord of all—both those who know and those others who do not know—various states arise from Him alone in accordance with their respective knowledge; He states this in two verses 'Buddhih Jnanam' etc.

'Buddhi' is skill in the knowledge of Dharma. 'Jnana' pertains to the essential nature (Swarupa). 'Asammoha' is regarding the plays of Maya (not being deluded by them). 'Kshama' is tolerance of the actions of the wicked etc. 'Satyam' is speaking the truth even in calamities etc. 'Dama' is control of senses. 'Shama' is peace in the form of attaining supreme bliss.

'Sukha' is the bliss of My being (Mad-bhava). 'Duhkha' is the concealment of bliss. 'Bhava' is of the nature of Samsara (transmigration). 'Abhava' is destruction. 'Bhaya' is of death, Time, etc. (and by 'cha', the torments of Yama etc.). 'Abhaya' is the absence of fear of Time etc. through the attainment of My feet.

'Buddhi' is the capacity of the inner organ to understand subtle meanings etc.; for they call one possessing that 'intelligent'. 'Jnana' is the understanding of entities like the Self. 'Asammoha' is the functioning/engagement preceded by discrimination regarding matters that have arisen to be understood.

'Kshama' is the unperturbed state of mind even when abused or beaten. 'Satyam' (Truth)—speech uttered exactly as seen, heard, or experienced by oneself, for the purpose of transferring that understanding to another's mind, is called Truth.

'Dama' is the quieting of external senses. 'Shama' is the quieting of the inner organ.

'Sukha' is delight. 'Duhkha' is distress.

'Bhava' is origin. 'Abhava' is the opposite.

'Bhaya' is terror. And 'Abhaya' is indeed the opposite.

Furthermore, Buddhi and Jnana arise from Me alone, who possesses inconceivable opulence, Yoga, and auspicious qualities. 'Jnana' is an implication (upalakshana) for the entire creation of good and bad qualities, based on the statement 'Everything proceeds from Me' (10.8).

Similarly 'Buddhi' etc. 'Buddhi' is in the form of determination regarding the truth. 'Jnana' is that born of instruction. The 'Asammoha' mentioned in 'Asammudhah' (10.3) also comes from Me alone. 'Kshama' is tolerance. 'Satyam' is speaking of a meaning understood through proof exactly as it is. 'Dama' is the withdrawal of external senses from their objects. 'Shama' is of the inner organ. 'Sukha' is experience agreeable to the self. 'Duhkha' and its opposite come from Me alone.

The sentiment is: I am the Presider over the three paths; I grant happiness and sorrow to the respective eligible souls exactly according to the path they follow.

Similarly, 'Bhava' is origin. 'Abhava' is its opposite. Bhaya and Abhaya, and (in the next verse) Dana, Yashas, and Ayashas—these twenty states of beings engaged in those respective paths, distinct according to their nature/creation, arise from Me alone. As stated in the Nibandha: 'He who plays in the world through the differentiation of forms and names.'

By this, His own status as the principal Doer and the Cause of all is stated. Nature (Prakriti) etc. have only instrumental agency (karanatva), not causal agency (karanatva as source), because they are the most effective means (sadhakatama); this describes the greatness of His Yoga.

बुद्धिः intellect? ज्ञानम् wisdom? असंमोहः nondelusion? क्षमा forgiveness? सत्यम् truth? दमः selfrestraint? शमः calmness? सुखम् happiness? दुःखम् pain? भवः birth or existence? अभावः nonexistence? भयम् fear? च and? अभयम् fearlessness? एव even? च and. Commentary Intellect is the power which the Antahkarana (the fourfold inner instrument -- the mind? the subconscious mind? intellect and egoism) has of understanding subtle objects. Wisdom is knowledge of the Self. Nondelusion is freedom from illusion. It consists in acting with discrimination when anything has to be done or kown at the moment. Patience is the nonagitation of the mind when assaulted or abused. Not thinking of any harm of evil for those who ahve assulted or abused is also patience. Patience is enduring without lamentation the three kinds of pains? Adhyatmika? Adhidaivika and Adhibhautika Taapas. Fever? etc.? is Adhyatmika pain. Pain or discomfort from severe cold? heat? too much rain? thunder? and lightning is Adhidaivika pain. Pain from scorpionsting? snakite? and wild animals is Adhibhautika pain.Satyam or truth is veracity. It is speaking of ones own actual or real experience of things as actually heard or seen. There is not the least twisting or exaggeration or the slightest modification of facts. Dama or selfrestraint is control of the external senses. It is withdrawal of the senses (ear? skin? eyes? tongue and nose) from their respective objects (viz.? sound? touch? form? palatable foods and fragrance). Sama is calmness or tranillity of the mind produced by checking the mind from thinking of external objects of the senses and by disconnecting it from the senses.Sukham Happiness. That which has Dharma or virtue as its chief cause and that which is favourable to all beings? is happiness. Duhkham That which has Adhrama as its cause and that which is unfavourable to all beings? is pain.That which appears is Bhavah. Sat is Bhavah. Asat or unreality is Abhavah.

See Commentary under 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.'