Bhagavad Gita - Chapter 16 - Shloka (Verse) 1

व्याख्या--[पंद्रहवें अध्यायके उन्नीसवें श्लोकमें भगवान्ने कहा कि 'जो मुझे पुरुषोत्तम जान लेता है, वह सब प्रकारसे मेरा ही भजन करता है अर्थात् वह मेरा अनन्य भक्त हो जाता है। इस प्रकार एकमात्र भगवान्का उद्देश्य होनेपर साधकमें दैवी-सम्पत्ति स्वतः प्रकट होने लग जाती है। अतः भगवान् पहले तीन श्लोकोंमें क्रमशः भाव, आचरण और प्रभावको लेकर दैवी-सम्पत्तिका वर्णन करते हैं।]
अभयम् (टिप्पणी प0 790.1)--अनिष्टकी आशङ्कासे मनुष्यके भीतर जो घबराहट होती है, उसका नाम भय है और उस भयके सर्वथा अभावका नाम 'अभय' है।
भय दो रीतिसे होता है--(1) बाहरसे और (2) भीतरसे।
(1) बाहरसे आनेवाला भय--(क) चोर, डाकू, व्याघ्र, सर्प आदि प्राणियोंसे जो भय होता है, वह बाहरका भय है। यह भय शरीरनाशकी आशङ्कासे ही होता है। परन्तु जब यह अनुभव हो जाता है कि यह शरीर नाशवान् है और जानेवाला ही है, तो फिर भय नहीं रहता।
बीड़ीसिगरेट, अफीम, भाँग, शराब आदिके व्यसनोंको छो़ड़नेका एवं व्यसनी मित्रोंसे अपनी मित्रता टूटनेका जो भय होता है, वह मनुष्यकी अपनी कायरतासे ही होता है। कायरता छोड़नेसे यह भाव नहीं रहता।
(ख) अपने वर्ण, आश्रम आदिके अनुसार कर्तव्यपालन करते हुए उसमें भगवान्की आज्ञाके विरुद्ध कोई काम न हो जाय हमें विद्या पढ़ानेवाले, अच्छी शिक्षा देनेवाले आचार्य, गुरु, सन्तमहात्मा, मातापिता आदिके वचनोंकी आज्ञाकी अवहेलना न हो जाय हमारे द्वारा शास्त्र और कुलमर्यादाके विरुद्ध कोई आचरण न बन जाय -- इस प्रकारका भय भी बाहरी भय कहलाता है। परन्तु यह भय वास्तवमें भय नहीं है, प्रत्युत यह तो अभय बनानेवाला भय है। ऐसा भय तो साधकके जीवनमें होना ही चाहिये। ऐसा भय होनेसे ही वह अपने मार्गपर ठीक तरहसे चल सकता है। कहा भी है --
हरिडर, गुरुडर, जगतडर, डर करनी में सार।
रज्जब डर्या सो ऊबर्या, गाफिल खायी मार।।
(2) भीतरसे पैदा होनेवाला भय--(क) मनुष्य जब पाप, अन्याय, अत्याचार आदि निषिद्ध आचरण करना चाहता है, तब (उनको करनेकी भावना मनमें आते ही) भीतरसे भय पैदा होता है। मनुष्य निषिद्ध आचरण तभीतक करता है, जबतक उसके मनमें मेरा शरीर बना रहे, मेरा मानसम्मान होता रहे, मेरेको सांसारिक भोगपदार्थ मिलते रहें, इस प्रकार सांसारिक जड वस्तुओंकी प्राप्तिका और उनकी रक्षाका उद्देश्य रहता है (टिप्पणी प0 790.2)। परन्तु जब मनुष्यका एकमात्र उद्देश्य चिन्मयतत्त्वको प्राप्त करनेका हो जाता है (टिप्पणी प0 791.1), तब उसके द्वारा अन्याय, दुराचार छूट जाते हैं और वह सर्वथा अभय हो जाता है। कारण कि उसके लक्ष्य परमात्मतत्त्वमें कभी कमी नहीं आती और वह कभी नष्ट नहीं होता।
(ख) जब मनुष्यके आचरण ठीक नहीं होते और वह अन्याय, अत्याचार आदिमें लगा रहता है, तब उसको भय लगता है। जैसे, रावणसे मनुष्य, देवता, यक्ष, राक्षस आदि सभी डरते थे, पर वही रावण जब सीताका हरण करनेके लिये जाता है, तब वह डरता है। ऐसे ही कौरवोंकी अठारह अक्षौहिणी सेनाके बाजे बजे, तो उसका पाण्डवसेनापर कुछ भी असर नहीं हुआ (गीता 1। 13), पर जब पाण्डवोंकी सात अक्षौहिणी सेनाके बाजे बजे, तब कौरवसेनाके हृदय विदीर्ण हो गये (1। 19)। तात्पर्य यह है कि अन्याय, अत्याचार करनेवालोंके हृदय कमजोर हो जाते है, इसलिये वे भयभीत होते हैं। जब मनुष्य अन्याय आदिको छोड़कर अपने आचरणों एवं भावोंको शुद्ध बनाता है, तब उसका भय मिट जाता है।
(ग) मनुष्यशरीर प्राप्त करके यह जीव जबतक करनेयोग्यको नहीं करता, जाननेयोग्यको नहीं जानता और पानेयोग्यको नहीं पाता? तबतक वह सर्वथा अभय नहीं हो सकता उसके जीवनमें भय रहता ही है।
भगवान्की तरफ चलनेवाला साधक भगवान्पर जितनाजितना अधिक विश्वास करता है और उनके आश्रित होता है? उतनाहीउतना वह अभय होता चला जाता है। उसमें स्वतः यह विचार आता है कि मैं तो परमात्माका अंश हूँ अतः कभी नष्ट होनेवाला नहीं हूँ, तो फिर भय किस बातका (टिप्पणी प0 791.2) और संसारके अंश शरीर आदि सब पदार्थ प्रतिक्षण नष्ट हो रहे हैं, तो फिर भय किस बातका ऐसा विवेक स्पष्टरूपसे प्रकट होनेपर भय स्वतः नष्ट हो जाता है और साधक सर्वथा अभय हो जाता है।
भगवान्के साथ सम्बन्ध जोड़नेपर, भगवान्को ही अपना माननेपर शरीर, कुटुम्ब आदिमें ममता नहीं रहती। ममता न रहनेसे मरनेका भय नहीं रहता और साधक अभय हो जाता है।
'सत्त्वसंशुद्धिः'-- अन्तःकरणकी सम्यक् शुद्धिको सत्त्वसंशुद्धि कहते हैं। सम्यक् शुद्धि क्या है संसारसे रागरहित होकर भगवान्में अनुराग हो जाना ही अन्तःकरणकी सम्यक् शुद्धि है। जब अपना विचार, भाव, उद्देश्य, लक्ष्य केवल एक परमात्माकी प्राप्तिका हो जाता है, तब अन्तःकरण शुद्ध हो जाता है। कारण कि नाशवान् वस्तुओंकी प्राप्तिका उद्देश्य होनेसे ही अन्तःकरणमें मल, विक्षेप और आवरण -- ये तीन तरहके दोष आते हैं। शास्त्रोंमें मलदोषको दूर करनेके लिये निष्कामभावसे कर्म (सेवा), विक्षेपदोषको दूर करनेके लिये उपासना और आवरणदोषको दूर करनेके लिये ज्ञान बताया है। यह होनेपर भी अन्तःकरणकी शुद्धिके लिये सबसे बढ़िया उपाय है -- अन्तःकरणको अपना न मानना।
साधकको पुराने पापको दूर करनेके लिये या किसी परिस्थितिके वशीभूत होकर किये गये नये पापको दूर करनेके लिये अन्य प्रायश्चित्त करनेकी उतनी आवश्यकता नहीं है। उसको तो चाहिये कि वह जो साधन कर रहा है, उसीमें उत्साह और तत्परतापूर्वक लगा रहे। फिर उसके ज्ञातअज्ञात सब पाप दूर हो जायँगे और अन्तःकरण स्वतः शुद्ध हो जायगा।
साधकमें ऐसी एक भावना बन जाती है कि साधनभजन करना अलग काम है और व्यापारधंधा आदि करना अलग काम है अर्थात् ये दोनों अलगअलग विभाग हैं। इसलिये व्यापार आदि व्यवहारमें झूठकपट आदि तो करने ही पड़ते हैं -- ऐसी जो छूट ली जाती है? उससे अन्तःकरण बहुत ही अशुद्ध होता है। साधनके साथसाथ जो असाधन होता रहता है, उससे साधनमें जल्दी उन्नति नहीं होती। इसलिये साधकको सदा सावधान रहना चाहिये अर्थात् नये पाप कभी न बने -- ऐसी सावधानी सदासर्वदा बनी रहनी चाहिये।
साधक भूलसे किये हुए दुष्कर्मोंके अनुसार अपनेको दोषी मान लेता है और अपना बुरा करनेवाले व्यक्तिको भी दोषी मान लेता है, जिससे उसका अन्तःकरण अशुद्ध हो जाता है। उस अशुद्धिको मिटानेके लिये साधकको चाहिये कि वह भूलसे किये हुए दुष्कर्मको पुनः कभी न करनेका दृढ़ व्रत ले ले तथा अपना बुरा करनेवाले व्यक्तिके अपराधको क्षमा माँगे बिना ही क्षमा कर दे और भगवान्से प्रार्थना करे कि हे नाथ मेरा जो कुछ बुरा हुआ है, वह तो मेरे दुष्कर्मोंका ही फल है। वह बेचारा तो मुफ्तमें ही ऐसा कर बैठा है। उसका इसमें कोई दोष नहीं है। आप उसे क्षमा कर दें। ऐसा करनेसे अन्तःकरण शुद्ध हो जाता है।
'ज्ञानयोगव्यवस्थितिः'-- ज्ञानके लिये योगमें स्थित होना अर्थात् परमात्मतत्त्वका जो ज्ञान (बोध) है, वह चाहे सगुणका हो या निर्गुणका, उस ज्ञानके लिये योगमें स्थित होना आवश्यक है। योगका अर्थ है -- सांसारिक पदार्थोंकी प्राप्तिअप्राप्तिमें, मानअपमानमें, निन्दास्तुतिमें, रोगनीरोगतामें सम रहना अर्थात् अन्तःकरणमें हर्षशोकादि न होकर निर्विकार रहना।
'दानम्'-- लोकदृष्टिमें जिन वस्तुओंको अपना माना जाता है, उन वस्तुओंको सत्पात्रका तथा देश, काल, परिस्थिति आदिका विचार रखते हुए आवश्यकतानुसार दूसरोंको वितीर्ण कर देना दान है। दान कई तरहके होते हैं जैसे भूमिदान, गोदान, स्वर्णदान, अन्नदान, वस्त्रदान आदि। इन सबमें अन्नदान प्रधान है। परन्तु इससे भी अभयदान प्रधान (श्रेष्ठ) है (टिप्पणी प0 792.1)। उस अभयदानके दो भेद होते हैं --,
(1) संसारकी आफतसे, विघ्नोंसे, परिस्थितियोंसे भयभीत हुएको अपनी शक्ति, सामर्थ्यके अनुसार भयरहित करना, उसे आश्वासन देना, उसकी सहायता करना। यह अभयदान उसके शरीरादि सांसारिक पदार्थोंको लेकर होता है।
(2) संसारमें फँसे हुए व्यक्तिको जन्ममरणसे रहित करनेके लिये भगवान्की कथा आदि सुनाना (टिप्पणी प0 792.2)। गीता, रामायण, भागवत आदि ग्रन्थोंको एवं उनके भावोंको सरलभाषामें छपवाकर सस्ते दामोंमें लोगोंको देना अथवा कोई समझना चाहे तो उसको समझाना, जिससे उसका कल्याण हो जाय। ऐसे दानसे भगवान् बहुत राजी होते हैं (गीता 18। 68 -- 69) क्योंकि भगवान् ही सबमें परिपूर्ण हैं। अतः जितने अधिक जीवोंका कल्याण होता है, उतने ही अधिक भगवान् प्रसन्न होते हैं। यह सर्वश्रेष्ठ अभयदान है। इसमें भी भगवत्सम्बन्धी बातें दूसरोंको सुनाते समय साधक वक्ताको यह सावधानी रखनी चाहिये कि वह दूसरोंकी अपेक्षा अपनेमें विशेषता न माने, प्रत्युत इसमें भगवान्की कृपा माने कि भगवान् ही श्रोताओंके रूपमें आकर मेरा समय सार्थक कर रहे हैं।
ऊपर जितने दान बताये हैं, उनके साथ अपना सम्बन्ध न जोड़कर साधक ऐसा माने कि अपने पास वस्तु, सामर्थ्य, योग्यता आदि जो कुछ भी है, वह सब भगवान्ने दूसरोंके सेवा करनेके लिये मुझे निमित्त बनाकर दी है। अतः भगवत्प्रीत्यर्थ आवश्यकतानुसार जिसकिसीको जो कुछ दिया जाय, वह सब उसीका समझकर उसे देना दान है।
'दमः'-- इन्द्रियोंको पूरी तरह वशमें करनेका नाम दम है। तात्पर्य यह है कि इन्द्रियाँ, अन्तःकरण और शरीरसे कोई भी प्रवृत्ति शास्त्रनिषिद्ध नहीं होनी चाहिये। शास्त्रविहित प्रवृत्ति भी अपने स्वार्थ और अभिमानका त्याग करके केवल दूसरोंके हितके लिये ही होनी चाहिये। इस प्रकारकी प्रवृत्तिसे इन्द्रियलोलुपता, आसक्ति और पराधीनता नहीं रहती एवं शरीर और इन्द्रियोंके बर्ताव शुद्ध, निर्मल होते हैं।
साधकका उद्देश्य इन्द्रियोंके दमनका होनेसे अकर्तव्यमें तो उसकी प्रवृत्ति होती ही नहीं और कर्तव्यमें स्वाभाविक प्रवृत्ति होती है, तो उसमें स्वार्थ, अभिमान आसक्ति, कामना आदि दोष नहीं रहते। यदि कभी किसी कार्यमें स्वार्थभाव आ भी जाता है, तो वह उसका दमन करता चला जाता है, जिससे अशुद्धि मिटती जाती है और शुद्धि होती चली जाती है और आगे चलकर उसका दम अर्थात् इन्द्रियसंयम सिद्ध हो जाता है।
'यज्ञः'-- यज्ञ शब्दका अर्थ आहुति देना होता है। अतः अपने वर्णाश्रमके अनुसार होम, बलिवैश्वदेव आदि करना यज्ञ है। इसके सिवाय गीताकी दृष्टिसे अपने वर्ण, आश्रम, परिस्थिति आदिके अनुसार जिसकिसी समय जो कर्तव्य प्राप्त हो जाय, उसको स्वार्थ और अभिमानका त्याग करके दूसरोंके हितकी,भावनासे या भगवत्प्रीत्यर्थ करना यज्ञ है। इसके अतिरिक्त जीविकासम्बन्धी व्यापार, खेती आदि तथा शरीरनिर्वाहसम्बन्धी खानापीना, चलनाफिरना, सोनाजागना, देनालेना आदि सभी क्रियाएँ भगवत्प्रीत्यर्थ करना यज्ञ है। ऐसे ही मातापिता, आचार्य, गुरुजन आदिकी आज्ञाका पालन करना, उनकी सेवा करना, उनको मन, वाणी, तन और धनसे सुख पहुँचाकर उनकी प्रसन्नता प्राप्त करना और गौ, ब्राह्मण, देवता, परमात्मा आदिका पूजन करना, सत्कार करना -- ये सभी यज्ञ हैं।
'स्वाध्यायः' -- अपने ध्येयकी सिद्धिके लिये भगवन्नामका जप और गीता, भागवत, रामायण, महाभारत आदिके पठनपाठनका नाम स्वाध्याय है। वास्तवमें तो 'स्वस्य अध्यायः (अध्ययनम्) स्वाध्यायः' के अनुसार अपनी वृत्तियोंका, अपनी स्थितिका ठीक तरहसे अध्ययन करना ही स्वाध्याय है। इसमें भी साधकको न तो अपनी वृत्तियोंसे अपनी स्थितिकी कसौटी लगानी है और न वृत्तियोंके अधीन अपनी स्थिति ही माननी है। कारण कि वृत्तियाँ तो हरदम आतीजाती रहती हैं, बदलती रहती हैं। तो फिर स्वाभाविक यह प्रश्न उठता है कि क्या हम अपनी वृत्तियोंको शुद्ध न करें वास्तवमें तो साधकका कर्तव्य वृत्तियोंको शुद्ध करनेका ही होना चाहिये और वह शुद्धि अन्तःकरण तथा उसकी वृत्तियोंको अपना न माननेसे बहुत जल्दी हो जाती है क्योंकि उनको अपना मानना ही मूल अशुद्धि है। साक्षात् परमात्माका अंश होनेसे अपना स्वरूप कभी अशुद्ध हुआ ही नहीं। केवल वृत्तियोंके अशुद्ध होनेसे ही उसका यथार्थ अनुभव नहीं होता।
'तपः' -- भूखप्यास, सरदीगरमी, वर्षा आदि सहना भी एक तप है, पर इस तपमें भूखप्यास आदिको जानकर सहते हैं। वास्तवमें साधन करते हुए अथवा जीवननिर्वाह करते हुए देश, काल, परिस्थिति आदिको लेकर जो कष्ट, आफत, विघ्न आदि आते हैं, उनको प्रसन्नतापूर्वक सहना ही तप है (टिप्पणी प0 793.1) क्योंकि इस तपमें पहले किये गये पापोंका नाश होता है औह सहनेवालेमें सहनेकी एक नयी शक्ति, एक नया बल आता है।
साधकको सावधान रहना चाहिये कि वह उस तपोबलका प्रयोग दूसरोंको वरदान देनेमें, शाप देने या अनिष्ट करनेमें तथा अपनी इच्छापूर्ति करनेमें न लगाये, प्रत्युत उस बलको अपने साधनमें जो बाधाएँ आती हैं, उनको प्रसन्नतासे सहनेकी शक्ति बढ़ानेमें ही लगाये।
साधक जब साधन करता है, तब वह साधनमें कई तरहसे विघ्न मानता है। वह समझता है कि मुझे एकान्त मिले तो मैं साधन कर सकता हूँ, वायुमण्डल अच्छा हो तो साधन कर सकता हूँ इत्यादि। इन सब अनुकूलताओंकी चाहना न करना अर्थात् उनके अधीन न होना भी तप है। साधकको अपना साधन परिस्थितियोंके अधीन नहीं मानना चाहिये, प्रत्युत परिस्थितिके अनुसार अपना साधन बना लेना चाहिये। साधकको अपनी चेष्टा तो एकान्तमें साधन करनेकी करनी चाहिये, पर एकान्त न मिले तो मिली हुई परिस्थितिको भगवान्की भेजी हुई समझकर विशेष उत्साहसे प्रसन्नतापूर्वक साधनमें प्रवृत्ति होना चाहिये।
'आर्जवम्'-- सरलता, सीधेपनको आर्जव कहते हैं। यह सरलता साधकका विशेष गुण है। यदि साधक यह चाहता है कि दूसरे लोग मुझे अच्छा समझें, मेरा व्यवहार ठीक नहीं होगा तो लोग मुझे बढ़िया नहीं मानेंगे, इसलिये मुझे सरलतासे रहना चाहिये, तो यह एक प्रकारका कपट ही है। इसमें साधकमें बनावटीपन आता है, जब कि साधकमें सीधा, सरल भाव होना चाहिये। सीधा, सरल होनेके कारण लोग उसको मूर्ख, बेसमझ कह सकते हैं, पर उससे साधककी कोई हानि नहीं है। अपने उद्धारके लिये तो सरलता बड़े कामकी चीज है --
'कपट गाँठ मन में नहीं, सबसों सरल सुभाव।'

उन तीनोंमें दैवी प्रकृति संसारसे मुक्त करनेवाली है? तथा आसुरी और राक्षसी प्रकृतियाँ बन्धन करनेवाली हैं? अतः यहाँ दैवी प्रकृति सम्पादन करनेके लिये और दूसरी दोनों त्यागनेके लिये दिखलायी जाती हैं -- श्रीभगवान् बोले --, अभयनिर्भयता? सत्त्वसंशुद्धि -- अन्तःकरणकी शुद्धि व्यवहारमें दूसरेके साथ ठगाई? कपट और झूठ आदि अवगुणोंको छोड़कर शुद्ध भावसे आचरण करना। ज्ञान और योगमें निरन्तर स्थिति -- शास्त्र और आचार्यसे आत्मादि पदार्थोंको जानना ज्ञान है और उन जाने हुए पदार्थोंका इन्द्रियादिके निग्रहसे ( प्राप्त ) एकाग्रताद्वारा अपने आत्मामें प्रत्यक्ष अनुभव कर लेना योग है। उन ज्ञान और योग दोनोंमें स्थिति अर्थात् स्थिर हो जाना -- तन्मय हो जाना? यही प्रधान सात्त्विकी -- दैवी संपद् है। और भी जिन अधिकारियोंकी जिस विषयमें जो सात्त्विकी प्रकृति हो सकती है वह कही जाती है -- दान -- अपनी शक्तिके अनुसार अन्नादि वस्तुओंका विभाग करना। दम -- बाह्य इन्द्रियोंका संयम। अन्तःकरणकी उपरामता तो शान्तिके नामसे आगे कही जायगी। यज्ञ -- अग्निहोत्रादि श्रौतयज्ञ और देवपूजनादि स्मार्तयज्ञ। स्वाध्याय -- अदृष्टलाभके लिये ऋक् आदि वेदोंका अध्ययन करना। तप -- शारीरिक आदि तप जो आगे बतलाया जायगा और आर्जव अर्थात् सदा सरलता सीधापन।

Stating the connection with the interrupted (chapter, i.e., 14th), he introduces the next chapter — with 'Daivi' (Divine). 'Daivi' was indicated; the Rakshasi and Asuri natures were indicated in 'Mohinim' (Deluding) [9.12] etc.; this is to be supplied. Doubting 'Where is the detailed view of the natures useful?', he states the utility by dividing them — 'Samsara' (Transmigratory existence), etc. And in the past (15th) chapter, in 'actions binding, and roots spread below' [15.2], the latent impressions (vasanas) manifested by action were stated as the secondary roots of Samsara; those (vasanas), being manifested in the human body according to actions of previous lives, are divided into the triad of natures like Divine etc. based on Sattvic etc. distinctions; wishing to elaborate on them, the Lord spoke; thus he says — 'Bhagavan' (The Lord).

'Abhiruta' (Fearlessness) means giving up doubt regarding the meaning taught in scriptures and being committed to practice; 'Paravancana' (Deceiving others) means controlling another by deceit; 'Maya' means holding one thing in the heart and behaving differently outside; 'Anritam' (Falsehood) means stating what was not seen as such. By the word 'Adi' (etc. in verse 3), deception etc. are included.

He summarizes the stated meaning — 'Shuddha' (Pure). 'Esha' (This) — meaning that which begins with fearlessness etc. and ends with the state of knowledge etc., is stated as threefold; this is the import.

He reveals that very Sattvic nature — with 'Yatra' (Wherein). The nature characterized by fearlessness etc. of those qualified for knowledge or action, that is their Sattvic wealth there; this is the meaning.

The supreme Divine wealth of the greatly fortunate ones has been stated; now He describes the wealth of all as applicable — 'Danam' (Charity). He states the cause for the specification (control) of external instruments — 'Antahkaranasya' (Of the internal organ).

By the words 'Devayajna' (Sacrifice to gods) etc., the triad of Pitriyajna (Sacrifice to ancestors), Bhutayajna (Sacrifice to beings), and Manushyayajna (Sacrifice to men) is stated. Because Brahmayajna (Sacrifice to Brahman/Veda) is separated by (the mention of) 'Svadhyaya' (Self-study).

'Of vain hopes, of vain actions, of vain knowledge, and senseless; they take shelter in the deluding nature which is Rakshasi and Asuri... But the great souls, O Partha, taking shelter in the Divine nature; worship Me with single-mindedness, knowing Me as the imperishable source of beings.' — Thus the natures of beings — Divine, Asuri, and Rakshasi — were indicated in the ninth chapter.

And in the immediately preceding chapter — 'Roots spread below and (above), binding by action in the world of men' — here the latent impressions (vasanas) manifested by action were stated as the secondary roots of Samsara; those (vasanas), being manifested in the human body according to actions of previous lives, are divided into the triad of Divine nature etc. based on the distinctions of Sattvic, Rajasic, and Tamasic; wishing to reveal them, He states two (wealths) — incorporating the Rakshasi within the Asuri in accordance with the Shruti 'Two indeed are the offspring of Prajapati, the Devas and the Asuras' etc.; for the purpose of adopting the Divine nature which is the cause of liberation and for abandoning the others, the Blessed Lord spoke. There, in the beginning, for adoption, He states the Divine wealth — with 'Abhayam' (Fearlessness) etc., in three (verses).

'Abhayam' means fearlessness; giving up doubt regarding the meaning taught in scriptures and being committed to practice; or the absence of fear such as 'Being alone and devoid of all possessions, how shall I live?'; or the absence of fear even in residing in mountain caves etc. for contemplation on the Self. 'Sattvasamshuddhi' means the purity of the internal organ (antahkarana); meaning, abandoning 'deception' which is controlling another by deceit, 'Maya' which is behaving differently outside while holding something else in the heart, 'falsehood' which consists of stating what was not seen as such, and fraud, delusion etc.; and dealing with a pure nature. 'Jnana' means the understanding of entities like the Self etc. from the scriptures and the teacher; 'Yoga' means bringing what is understood (intellectually) to the state of being experienced by one's own Self through one-pointedness by withdrawing the senses etc.; the 'Vyavasthiti' (steadfastness) of those two (Jnana and Yoga) means being established in them.

'Danam' means the distribution of food etc. according to one's capacity. And 'Dama' means the control of external organs; He will state the control of the internal organ as 'Shanti' (later). And 'Yajna' means the Vedic (Shrauta) Agnihotra etc.; Devayajna; and the Smarta (based on Smriti) — Pitriyajna, Bhutayajna, and Manushyayajna — thus threefold. 'Svadhyaya' means the study of Rigveda etc. for unseen merit (adrishtha), and teaching them, and Brahmayajna. 'Tapas' (Austerity) means bodily etc. which will be described later. 'Arjavam' means straightforwardness at all times. As for what (someone said) that — 'It is a special power by which there is complete purification, i.e., abandonment of the (ferocious) nature, of 'Sattvas' meaning wicked animals like tigers etc.'; that is not to be respected, because 'Shanti' (Peace) will be stated later as the purity of the internal organ. Since the distinction of its (internal organ's) control/peace from the aforementioned purity of the internal organ is easily explainable, a bad imagination is inappropriate.

(Or) 'Jnana' is contemplation on the Self, 'Yoga' is the Yoga of obligatory duties; their 'Vyavasthiti' is the arrangement characterized by — Knowledge at night and Karma Yoga at the appropriate time during the day. 'Danam' is the offering of those actions to the Lord; because the abandonment (of things) to a worthy recipient is grasped by the word 'Tyaga' later on.

(Or) When 'Abhayam' is the maintenance of the resolve to give fearlessness to all beings, and this implies other Paramahamsa dharmas as well; 'Sattvasamshuddhi' is the freedom of the internal organ from impurities like impossibility (asambhavana) and contrary thought (viparitabhavana) through the maturity of hearing (shravana) etc.; 'Jnana' is direct realization of the Self; 'Yoga' is the human effort favorable for the destruction of the mind and exhaustion of vasanas; the state distinct from Samsara characterized by those two — is the 'Jnanayogavyavasthiti' of the Jivanmukta — if interpreted thus, then this Divine wealth should be seen as the fruit itself — among such interpretations, after proper consideration, whatever is for the purpose of indicating the correct commentary is acceptable, but the rest is to be rejected.

Salutations to the remover of obstacles in spiritual practice.

By the statement 'Opposed to the means of the human goal (Purushartha)', He shows through this chapter — 'Austerity (Tapas), celibacy (Brahmacarya), etc.' For indeed, the designation is 'Celibacy etc. is Tapas'.

In the ninth chapter, three wealths — Rakshasi, Asuri, and Daivi — were stated; among them, by including the Rakshasi within the Asuri itself, only two wealths are being expounded here (in the sixteenth chapter); because in the Shruti 'Two indeed are the offspring of Prajapati, the Devas and the Asuras', the mental modifications like fearlessness, purity of mind etc. are 'Devas', and mental modifications like hypocrisy, arrogance etc. are 'Asuras' — thus only two groups are seen.

At the end of the previous chapter, 'Knowing this, one would become wise...' — this was said by Me, 'O Anagha (Sinless one)' — addressing Arjuna thus; to show that sinlessness is possessing Divine wealth, and its reverse is Asuri wealth, the Blessed Lord spoke — 'Abhayam' (Fearlessness).

'Abhayam' means the absence of the thought of one's own destruction. 'Sattvasamshuddhi' means the spotlessness of the mind. 'Jnana' is knowledge generated by hearing (shravana) etc.; 'Yoga' is the concentration of the mind on the known object; 'Vyavasthiti' is steadfastness in those two.

This is the principal Divine wealth specified. 'Danam' is the distribution of food etc. according to capacity. 'Dama' is the control of external senses. 'Yajna' is Shrauta, Smarta, etc. 'Svadhyaya' is the study of Vedas. 'Tapas' is of three kinds, bodily etc., whose characteristics will be described later. 'Arjavam' is straightforwardness at all times.

The Blessed Lord said — 'Bhayam' (Fear) is the pain born of seeing the cause of pain in the form of separation from the desired and union with the undesired; the cessation of that is 'Abhayam' (Fearlessness).

'Sattvasamshuddhi' is the state of the Sattva, i.e., the internal organ, being untouched by Rajas and Tamas.

'Jnanayogavyavasthiti' is steadfastness in the discrimination of the true nature of the Self as separated from Prakriti.

'Danam' is the giving of wealth acquired by lawful means to a worthy recipient.

'Dama' is the practice of turning the mind away from inclination towards sense-objects.

'Yajna' is the performance of Great Sacrifices (Mahayajnas) etc. in the form of worship of the Lord devoid of desire for fruits.

'Svadhyaya' is steadfastness in the practice of Veda, reflecting that 'the entire Veda is the propounder of the Lord along with His glories and the mode of His worship'.

'Tapas' is the performance of Kricchra, Chandrayana, Dwadashi fasts etc., which are the means of attaining fitness for actions that please the Lord.

'Arjavam' is the uniformity (one-pointedness/consistency) of the activities of mind, speech, and body towards others.

Having abandoned the Asuri wealth, men who take shelter in the Divine alone are liberated — to determine this, now in the sixteenth (chapter) is their discrimination. ||1||

At the end of the previous chapter, 'Knowing this, one would become wise and having accomplished all duties, O Bharata' was stated; there, regarding the expectation 'Who knows this truth and who does not?', the sixteenth chapter is begun for the discrimination of those qualified and those not qualified for the knowledge of Truth.

For when the objective/duty is defined, the curiosity about the qualified person arises. That has been stated by the Bhattas (Kumarila Bhatta): 'When the load that is to be carried by someone is first deliberated upon; then it becomes possible to determine who is the carrier of that.'

There, regarding the Divine wealth which constitutes the qualification of the aspirant, the Blessed Lord speaks — with 'Abhayam' (Fearlessness) etc., in three (verses). 'Abhayam' is the absence of fear; 'Samshuddhi' of the 'Sattva', i.e., of the mind, means extreme clarity/cheerfulness; 'Vyavasthiti' in 'Jnanayoga', i.e., in the means of Self-knowledge, means supreme steadfastness; 'Danam' is the appropriate distribution of one's own edible food etc.; 'Dama' is the control of external senses; 'Yajna' is Darsha-Purnamasa etc. according to eligibility; 'Svadhyaya' is Japa-Yajna like Brahmayajna etc.; 'Tapas' is bodily etc. to be described in the next chapter; 'Arjavam' is non-crookedness.

The manner of the triad-division etc. of the third hexad (chapters 13-18) has been elaborated by us earlier itself; having demonstrated the triad-division there, to introduce the sixteenth (chapter) consistently through three (chapters), he translates the meaning of the triad beginning with the thirteenth which is dedicated to the clarification of the three principles (Tattva-traya) — in sequence with 'Atitenadhyayateayena' (By the past three chapters). The reading is 'Gunasangatadviparyayahetutvam' (Cause of attachment to Gunas and its reverse). Even in the absence of the use of the 'ka' suffix, it is indeed a Bahuvrihi compound here.

'Thus the most secret Shastra' [15.20] — thus the Shastra was proposed at the end of the previous chapter. And by the words 'Anagha' and 'Bharata', the one qualified for it was indicated. That very person will be addressed as 'Do not grieve, you are born to the Divine wealth, O Pandava' [16.5]. There, since the determination of the stated meaning depends on the Shastra, the person's subservience to the Shastra must first be stated. And that, he will state at the end of the chapter — 'Therefore, the Shastra is your authority in determining what ought to be done and what ought not to be done. Knowing the action prescribed by Shastra, you ought to perform it here' [16.24]. For that very purpose, and for the discrimination of the specific qualified aspirant indicated at the end of the previous chapter, the division of Divine and Demoniac is stated here at the beginning. With that intention, it is summarized — 'Subservience to Shastra preceded by the statement of Divine and Demoniac division; is stated in the sixteenth for the firmness of the Truth, Practice, and Realization' [Gita Sangraha 20].

Intending all this, he says — 'Anantaram' (Afterwards). 'Uktasya kritsnasyarthasya' (Of the entire meaning stated) — this implies the discrimination of practice (anushtana) to be stated as well. Or, due to being a clarification of a part of what was stated, that (practice) is not intended (to be explicitly mentioned separately). The practice mentioned in the summary verse is also included by the adjective 'Kritsnasya' (entire). Since the statement of the rejectable and acceptable natures is for the purpose of rejection and acceptance, he states the resultant meaning — 'Shastravashyatam vaktum' (To state the subservience to Shastra). Regarding where the statement of Deva-Asura division helps in the statement of Shastra-subservience, he says — 'Shastravashyatadviparitayoh' (Of the Shastra-subservient and the opposite). The command of the Lord is indeed the Shastra; the 'Devas' are those who follow it, they are graced by it, so one should behave like that. The 'Asuras' are those who transgress His command, they are punished by it, so one should not behave like that; this is the idea.

To indicate the natural opposition, the word 'Sarga' (creation/nature) which will be mentioned later is used here. The division here is by Gunas and actions etc. which will be mentioned — by 'Yaya svapnam bhayam shokam' [18.35] etc.

Since fear is indeed the character of Tamas, it does not belong to the Sattvic Divine creation; with this intention, to describe fear, he teaches its counter-positive nature — 'Ishtanishta' (Desired and Undesired), etc. The words 'separation' and 'union' should be construed with 'desired' and 'undesired' in respective order. And this is a statement of the nature (of fear), not included in the definition of fear; for indeed that (fear) is 'pain born of seeing the cause of future pain'.

'Sattvasamshuddhi' — here 'Sattva' is the internal organ which is the seat of Sattva (Guna); its proper purity is 'Samshuddhi', i.e., cessation of all defects. There, intending the cessation of all defects like lust, attachment, envy, deceit etc. through the cessation of the root causes Rajas and Tamas, he says — 'Rajastamobhyamasamsprishtatvam' (Untouchedness by Rajas and Tamas).

The word 'Jnanayoga' here is not for the exclusion of Karma Yoga etc.; because they too are Sattvic and acceptable; therefore, the scriptural discrimination of the pure nature of the Self, which is common to Karma, Jnana, and Bhakti, is intended here; he says — 'Prakritiviyukta' (Separated from Prakriti). 'Jnana' itself is 'Yoga' here because it is the means. Or, 'Jnanayoga' is the contemplation accomplished by knowledge generated from Shastra.

'Nyayarjita' (Acquired by lawful means) etc. is the display of the scriptural form of the 'Danta' (self-controlled one); because doing otherwise will be described as Rajasic and Tamasic later. And this should be practiced according to one's capacity (yatha-vibhava).

Subduing is 'Dama', and that is turning away from the wrong path having the internal organ as the object, which is established from other contexts etc.; he says — 'Manasah' (Of the mind). For he will describe the control of external senses by the word 'Shanti'. By this, the interpretation of the meanings of these two words (Dama and Shanti) in reverse order by some is refuted.

Since Asuri sacrifices will be described as 'They sacrifice with nominal sacrifices, with hypocrisy and without following rules' [16.17], here he states the specific Sattvic sacrifice intended in the context of liberation — 'Phalabhisandhirahita' (Devoid of desire for fruit). The use of 'Yajna' here is as an implied indication for all obligatory (Nitya) and occasional (Naimittika) duties, hence the word 'Adi' (etc.).

Regarding the portion of Veda which deals with inferior deities and prescribes desire-prompted actions with petty fruits — doubting that its entire meaning is not to be practiced by the seeker of liberation due to the maxim of the 'Water-reservoir' (Udapana), he states the exclusion from the Vedic practice related to the three goals (Dharma-Artha-Kama) even there, which is obtained from the context — 'Savibhuteh' (With glories). For one reading with the contemplation in the order of 'The goal which all Vedas declare' [Katha 1.2.15], 'Wherein all Vedas become one' [Aranyaka 3.11.1] etc., prompted by the injunction of Upanishadic practice, the entire (practice) is equal to the practice of Pranava, Ashtakshara, Shadakshara, Dvadashakshara, and Upanishads; this is the intention. By this, 'Abandon other words' [Mundaka 2.2.5] etc. which refers to other (non-spiritual) things is also set aside; because the purport is in the acceptableness of Pranava alone during the state of meditation as in 'Meditate on the Self as Om' [Mundaka 2.2.6]. Although 'Svadhyaya' is one's own branch (shakha) because of the derivation 'studied by oneself'; still, because of the maxim 'And it is not prescribed for one alone', the meaning common to all branches is to be contemplated; and since the rule of Japa is common everywhere, it is stated generally as 'Vedabhyasanishtha' (Steadfastness in the practice of Veda).

Scriptural restriction of enjoyment is 'Tapas'; having defined it thus, he illustrates its specific forms — 'Kricchra', etc. 'With one meal, with night meal, and similarly with unasked food; and with fasting — this is proclaimed as Pada-Kricchra'; 'By charity one would not become devoid of Dwadashi' [Yajnavalkya Smriti 3.318; Atri Smriti 124] etc. — the Ekadashi fast which is for the purpose of the prescribed propitiation of Dwadashi is here called 'Dwadashi-upavasa'. Or else, among Tithi-vows and two-Tithi vows, Dwadashi fast also indeed exists. By the word 'Adi', the Tapas to be described later which are accomplished by the three instruments (mind, speech, body) are included.

To exclude Tapas for the purpose of fruits acceptable to Rajasic and Tamasic natures, he says — 'Bhagavatprinanakarmayogyatapadanasya' (Of attaining fitness for actions that please the Lord). For only one purified by Tapas has eligibility for worship etc.

Here, since the three instruments of others also have the same form regarding oneself, to exclude that (conduct towards oneself), he says — 'Pareshu' (Towards others).

इस प्रथम श्लोक को पढ़ने से हमें उन अमानित्वादि बीस गुणों (जीवनादर्शों) का स्मरण होता है? जिन्हें क्षेत्राध्याय में भगवान् श्रीकृष्ण ने ज्ञान की संज्ञा प्रदान की थी। इस श्लोक में उन आदर्श गुणों की प्राय सम्पूर्ण सूची प्रस्तुत की गयी है? जो आध्यात्मिक जीवन जीने वाले एक सुसंस्कृत पुरुष में देखे जाते हैं। अपने व्यावहारिक जीवन में उन बीस गुणों को जीना ही आध्यात्मिक जीवन कहलाता है। भगवान् श्रीकृष्ण इन दैवी गुणों की गणना करते समय प्रथम स्थान अभय को देते हैं। भय अविद्या का लक्षण है। जहाँ विद्या है? वहाँ निर्भयता है। गुणों की इस सूची में अभय को प्रथम स्थान देकर गीताचार्य़ यह इंगित करते हैं कि किसी साधक की नैतिक पूर्णता उसके आध्यात्मिक विकास के समान अनुपात में होती है।अन्तकरण की शुद्धि अपने व्यक्तित्व के बाह्य स्तर पर साधक को कितना ही संयम क्यों न हो? फिर भी वह संयम उसे रचनात्मक और निश्चयात्मक शक्ति प्रदान नहीं कर सकता? जो कि नैतिक जीवन का सार है? मर्म है। गीता? सैद्धांतिक और व्यावहारिक इन दोनों ही दृष्टियों से एक शक्तिशाली धर्म का उपदेश देती है। निष्क्रिय सदाचार का पालन करने वाली आज्ञाकारी पीढ़ी से भगवान् श्रीकृष्ण सन्तुष्ट नहीं हैं। वे चाहते हैं कि समाज के सभी लोग न केवल अपने व्यक्तिगत जीवन में ही सर्वोच्च नैतिक मूल्यों को जियें? वरन् सामाजिक जीवन में भी धर्माचरण की ऐसी नवचेतना जाग्रत करें? जिससे मनुष्यों की सम्पूर्ण पीढ़ी ही सत्य और धर्म के प्रकाश से उज्वल बन जाये। धर्म शब्द के अर्थ में उद्देश्यों की सत्यता और साधनों की शुद्धता अन्तर्निहित है।ज्ञानयोगव्यवस्थिति अत्यन्त देहासक्त और विषयासक्त पुरुष को उपर्युक्त अन्तकरण की शुद्धि प्राप्त नहीं हो सकती। आत्मा के दिव्य गान के साथ एकस्वर हुए मन में ही अपनी निम्न स्तर की वृत्तियों? बन्धनकारक आसक्तियों और निन्द्य उद्देश्यों को त्यागने की आवश्यक सार्मथ्य होती है। ये हीन वृत्तियां सदैव अन्तकरण में उभर कर सामने आती रहती हैं। ज्ञानयोग में दृढ़ स्थिति ही मन को निम्नस्तर के प्रलोभनों से निवृत्त करने का निश्चयात्मक उपाय है। यदि कोई बालक कांच की निर्मित नाजुक कलाकृति के साथ खेल रहा हो? तो उसके मातापिता? उस बहुमूल्य वस्तु की सुरक्षा के लिए? प्राय बालक को चॉकलेट आदि कोई वस्तु देते हैं और वह बालक उसे पान्ो के लिए उस कांच की मूल्यवान् वस्तु को त्याग देता है। इसी प्रकार? आत्मा के आनन्द को अनुभव करने वाले पुरुष इन्द्रियों के विषयों तथा तज्जनित क्षणिक सुखों में स्वभावत आसक्त नहीं होता।दान? दम (इन्द्रिय संयम) और यज्ञ ज्ञानयोग में दृढ़ स्थिति प्राप्त करने के ये तीन साधन हैं जिनके द्वारा एक साधक अन्तकरण की योग्यता प्राप्त कर सकता है। बहुलता के भाव से उत्पन्न हुई दान की प्रवृत्ति ही वास्तविक दान है। जब हम अन्यों के साथ एकत्व का अनुभव करते हैं? तभी हम सबके साथ अपने सर्वस्व का विभाजन करने के लिए तत्पर होते हैं? अन्यथा नहीं। इस प्रकार? दान का उदय हमारी इस क्षमता से होता है? जिसके द्वारा हम अपनी परिग्रह और लोभ की प्रवृत्ति को संयमित करते हैं। जहाँ इनका संयमन एक पक्ष है? तो दूसरा पक्ष है यज्ञ अर्थात् त्याग की भावना। यज्ञ भावना से प्रेरित होने पर ही हम अपने संग्रह का दान कर सकते हैं। दान शब्द से केवल धन या वस्तुओं का ही दान नहीं? वरन् दुखियों के साथ सहानुभूति का भाव तथा ज्ञानदान भी इसमें सम्मिलित है।यदि दान साधक के वैराग्य को विकसित करता है? जिससे वह साधक अपनी सम्पत्ति का विनियोग दीनजनों की सहायता में करता है? तो हम कह सकते हैं कि हमारे व्यक्तिगत जीवन में इन्द्रियसंयम (दम)? उसी यज्ञ भावना का संप्रयोग है। इन्द्रियों के विषयों में विचरण करने का पूर्ण अधिकार देने का अर्थ अपनी सम्पूर्ण शक्ति का निष्फल ही अपव्यय करना है। साधक को चाहिए कि अपनी इस शक्ति का उपयोग वह अपने ध्यानाभ्यास में करे। मन को आत्मा में समाहित करने के लिए सूक्ष्म शक्ति की आवश्यकता होती है और उसे साधक इन्द्रियसंयम के द्वारा अपने में ही निहित देख सकता है। दान और दम के बिना सत्य की तीर्थयात्रा मात्र स्वप्न ही है।यज्ञ वैदिककाल में यज्ञ शब्द का अर्थ श्रद्धायुक्त होमहवन आदि का अनुष्ठान समझा जाता था। उस काल में साधकगण इन यज्ञों का श्रद्धापूर्वक अनुष्ठान करते थे। पौराणिक काल में वैदिक कर्मकाण्ड का स्थान मूर्तिपूजा? प्रार्थना जैसी भक्ति साधनाओं ने ले लिया जो उसी रूप में आज भी विद्यमान हैं। यज्ञ अर्थात् पूजा के अनुष्ठान से मन को एक आलम्बन प्राप्त होने से इन्द्रियों का संयमन करने में सरलता होती है। उसी प्रकार? चित्त की शुद्धता भी प्राप्त होने से दान की भावना भी जागृत होती है। इन गुणों के होने से आत्मानुभूति सहज सिद्ध हो जाती है। इस प्रकार? इस श्लोक में यह ध्यान देने योग्य बात है कि प्रत्येक उत्तरोत्तर गुण अपने पूर्व के गुण से किस्ा प्रकार संबद्ध है।स्वाध्याय इस शब्द का पारम्परिक अर्थ है? वेदों का नित्य पठन तथा यथासंभव उसका अध्ययन भी करना। वेदों के नित्य? नियमित अध्ययन से हमें अपने व्यावहारिक जीवन में दैवी गुणों को जीने की प्रेरणा मिलती है। परन्तु? स्वाध्याय से मात्र वेदपठन या बौद्धिक स्तर पर उसके अर्थ को समझना ही पर्याप्त नहीं है। संस्कृत के इस शब्द का आशय है स्वयं का अध्ययन अर्थात् आत्मनिरीक्षण। वेदप्रतिपादित सत्यों को समझकर उनका स्वानुभवकरण ही वास्तविक स्वाध्याय है। स्वाध्याय और यज्ञ से हमें आत्मसंयम का जीवन जीने का साहस प्राप्त होगा? जो हमें अपने ध्यानाभ्यास में चित्त की स्थिरता प्रदान करेगा।तप शारीरिक स्तर पर पालन किये जाने वाले व्रत? उपवास आदि तप कहलाते हैं। तपाचरण से बाह्यजगत् के भोगों में व्यर्थ ही नष्ट होने वाली हमारी शक्ति का संचय होता है? जिसके सदुपयोग आत्मविकास के लिए किया जा सकता है।आर्जवम् इसका अर्थ है सरलता। बुद्धि के विचार? मन की भावनाओं और कर्मों में कुटिलता का साधक के व्यक्तित्व पर आत्मघातक परिणाम होता है। हमारे वास्तविक उद्देश्यों और प्रेरणाओं? निश्चय और आकांक्षाओं? विवेक और अनुभवों को असत्य सिद्ध करने वाले हमारे कर्मों का परिणाम अपने व्यक्तित्व की वक्रता होता है। जो व्यक्ति इस प्रकार का व्यक्तित्व जीता है? उसका जीवन दो भागों में विभाजित हो जाता है और शीघ्र ही वह अपनी कार्यकुशलता की आभा को खो देता है और व्यक्तिगत दृढ़ता की शक्ति की दृष्टि से भी दुर्बल हो जाता है।इस प्रकार? इस अध्याय के प्रथम श्लोक में ही? दैवीगुणों का उल्लेख करते हुए? उनके परस्पर संबंधों को भी दर्शाया गया है। हिन्दू धर्ण में वर्णित नैतिक मूल्य और सदाचार के नियम किसी कल्पनाकुशल सन्त या उदास देवदूत की स्वैच्छिक घोषणाएं नहीं हैं। विवेक और अनुभवों की दृढ़ चट्टानों की नींव पर उनका निर्णाण हुआ है। निष्ठापूर्वक उनका पालन करने और सजगतापूर्वक उन्हें जीने पर? वे हमारी प्राय सुप्त दैवी क्षमताओं को व्यक्त करने में अपना योगदान देते हैं। हिन्दू धर्म के अनुसार ये दैवी गुण अपने आप में स्वर्ग प्रवेश का अधिकार प्रदान नहीं कर सकते? परन्तु मनुष्य के हृदय में स्थित दिव्य आत्मतत्त्व को पूर्णतया उजागर करने म्ों वे पूर्ण तैयारी के रूप में सहायक होते हैं।और आगे कहते हैं

'Etad buddhva' (Having known this) was said. And indeed 'Bodha' (Knowledge/Realization) occurs after the scriptural knowledge — through the rise of knowledge consisting of reasoning, reflection, and contemplation of the form 'This is thus', and in the form of inquiry, discrimination, and consideration etc., when one attains the well-practiced realization consisting of the contemplation of That, devoid of the suppression by contrary ideas.

Which will be stated — 'Reflecting on this fully, do as you please' (18.63). There, in scriptural knowledge, the Guru and Shastra alone are primarily effective; but in that consisting of reasoning, reflection, and contemplation, the capacity for discrimination is the extraordinary wealth of the disciple's qualities that is the principal element. Therefore, Arjuna indeed possesses that; with this intention, to make the sentence 'Reflecting on this' — which is to be spoken later — have a subject matter, and with the intention of arranging the preparation (girding up loins), the Lord Guru spoke — 'Abhayam' (Fearlessness), etc.

The Tamasic Avidya is indeed situated in the Asuric portion. That is negated by the increased Vidya which grasps the Divine portion; this is the nature of things. And you have obtained the Divine portion which is of the nature of Vidya, the Sattvic one; therefore, abandoning the internal Avidya characterized by delusion, perform the scriptural activity characterized by killing the external enemy which is of the nature of Avidya — thus is the beginning of the chapter.

To explain — 'Abhayam' etc. up to 'Pandava'. These are the signs of the Divine portion; they are clearly observed. 'Dama' is victory over senses. 'Capalam' is doing something without reflecting on the before and after; the absence of that is 'Acapalam'. 'Tejah' is the removal of pettiness/limitation by assuming enthusiasm in the self. This is the Divine wealth. And that is for your liberation; due to the abandonment of desire. Therefore, do not grieve — like 'Having killed brothers etc., how shall I enjoy happiness?'. The rest is clear.

The author demonstrates the subject matter of the chapter with the words "Pumartha" (human goals), etc. Although the purport of the previous two chapters was indeed to expound upon the means (sadhana), it was not elaborated upon fully. What exactly is the nature of bondage? Furthermore, for one practicing these means, the rejection of factors opposed to them is absolutely necessary.

In the previous chapter, the means for the human goals (Knowledge and Liberation) were stated briefly via verses like "Nirmanamoha..." (15.5), and the opposing factors via verses like "Yatanto'pyakritatmanah..." (15.11). Now, both of these need to be elaborated. The characteristics of the divine (Sura) and the demonic (Asura) are also to be shown through this chapter.

Some (specifically Shankara) have interpreted "Tapas" (austerity) here as referring to the kind of Tapas that will be described later (in Chapter 17). This is incorrect. If we accept the definition starting with "Devadvijaguru..." (17.14) here, then "Shaucha" (cleanliness) and others would also be subsumed under "Tapas" (as they are part of the definition in Ch 17). However, since "Shaucha" is listed separately here, this would lead to the fault of repetition. Therefore, what is mentioned separately here, even if it falls under the general category to be described later, must be distinct. And that implies only the primary aspect of austerity, not fasting etc. With this intent, he explains "Tapas" with evidence.

In the preceding chapter, the phrase "roots stretching below, binding by action in the world of men" referred to latent impressions (vasanas) manifesting in the human body according to past karma, described as the intermediate roots of Samsara. These natures of living beings—Divine (Daivi), Demonic (Asuri), and Fiendish (Rakshasi)—were indicated in the ninth chapter. Among them, the Sattvic good impression, which causes the tendency to practice the means of action and Self-knowledge taught by the Vedas, is called 'Divine Nature'. Similarly, the Rajasic and Tamasic evil impressions, which cause the tendency towards all calamities by following natural attachment and aversion while transgressing Vedic prohibitions, are called 'Asuri' and 'Rakshasi' natures. The distinction is: 'Asuri' is characterized by the predominance of attachment (Raga) focusing on sense-enjoyment; 'Rakshasi' is characterized by the predominance of hatred (Dvesha) focusing on violence.

Now, the Sattvic good impression causing tendency towards scriptural injunctions is 'Divine Wealth' (Daivi Sampat). The Rajasic and Tamasic evil impressions, causing tendency towards prohibited objects by transgressing scripture, are combined (Rakshasi + Asuri) into 'Demonic Wealth' (Asuri Sampat). To explain this two-fold classification of good and evil impressions—famous in the Sruti as "Two distinct descendants of Prajapati: the Gods and the Demons"—for the purpose of accepting the good and rejecting the evil, the sixteenth chapter begins.

First, the Lord describes the acceptable Divine Wealth in three verses—"Abhayam," etc. Abhayam (Fearlessness): Steadfastness in practice without doubt regarding the meaning taught by scripture; or the absence of the fear "How shall I live alone, devoid of all possessions?" Sattvasamshuddhi: Purity or cleanliness of the inner instrument (mind); its rightness, i.e., fitness for the manifestation of the Divine Reality. Jnana: Understanding the Self-principle from the scriptures. Yoga: The establishment of that knowledge in one's own experience through concentration of the mind. Vyavasthiti refers to constant dedication to these two.

Danam (Charity): Scriptural distribution of one's own food, etc., according to one's capacity. Damah: Control of external senses. Yajna: Vedic (Agnihotra, etc.) and Smarta (five great sacrifices). Svadhyaya: Study of Rig Veda, etc., for unseen merit. Tapas: Threefold austerity to be described in the 17th chapter.

Arjavam: Straightforwardness; not hiding what one knows from faithful listeners.

To distinguish between liberation and bondage, the Divine and Demonic wealths, along with their characteristics and effects, are described in the sixteenth chapter.

At the end of the previous chapter, it was said, "Understanding this, one becomes wise and fulfilled" (15.20). There, a doubt arises: many wise people are seen in creation; why do they not strive for this knowledge? And among those striving, why do not all become fulfilled by knowing and worshipping? To answer this doubt and to indicate that Divine souls alone, born with Divine wealth, are the qualified ones (adhikaris) who become fulfilled upon striving, He explains the nature of Divine wealth starting with "Abhayam" in three verses.

Abhayam: Absence of fear. Sattvasamshuddhi: Perfect purity of the mind (chitta) arising from the knowledge of Ishvara as the controller of Time and everything else; devotion to God achieved through repetition of His name obtained by service to the Guru. Jnanayogavyavasthiti: Steadfastness with concentration in knowledge and yoga (which are the means of knowing God). Danam: Distribution of food etc., according to capacity, without desire, for the pleasure of God. Damah: Control of senses. Yajna: Performing Agnihotra etc., according to capacity, rules, and eligibility. The word 'cha' (and) implies doing this with the knowledge of divine glory, not otherwise. Svadhyaya: Brahma-yajna (scriptural study), etc. Tapas: Hardship of body etc., undertaken for God's sake. Arjavam: Absence of crookedness.

'Abhayam' means fearlessness. 'Sattvasamshuddhi' means the complete purity of the 'Sattva', i.e., of the internal organ (antahkarana); in social dealings, the complete abandonment of deceiving others, trickery (Maya), falsehood, etc., and dealing with a pure nature/mind; this is the meaning.

'Jnanayogavyavasthiti' -- 'Jnana' means the understanding of entities like the Self etc. from the scriptures and the teacher; 'Yoga' means bringing those understood things to the state of being directly experienced by one's own Self through one-pointedness by withdrawing the senses etc.; the 'Vyavasthiti' (steadfastness) of those two, Knowledge and Yoga, means the state of being established in them. This is the principal Divine Sattvic wealth. Where, for whichever qualified persons whatever nature is possible, that Sattvic (nature) is stated.

'Danam' means the distribution of food etc. according to one's capacity. And 'Dama' means the control/calmness of the external organs; He will describe the control of the internal organ as 'Shanti' (later). And 'Yajna' means the Vedic (Shrauta) Agnihotra etc.; and the Smarta (based on Smriti) Devayajna etc. 'Svadhyaya' means the study of Rigveda etc. for unseen merit (adrishtha). 'Tapas' (Austerity) means bodily etc. which will be described later. 'Arjavam' means straightforwardness at all times. Moreover --

In the previous chapter, 'He who thus undeluded knows Me as the Supreme Person' [15.19] was stated; there, since it was stated 'Intellect, knowledge, freedom from delusion' (in 10.4), the quality of being Divine belongs to the undeluded, and the quality of being Demoniac belongs to the other than him; dividing thus, first the Blessed Lord states the Divine wealth with three (verses) -- 'Abhayam' (Fearlessness) etc.

These twenty-six qualities belong to one born to (destined for) the Divine wealth. 'Daivi' means relating to the Devas. 'Devas' are those of righteous conduct who follow the words of the Lord; their 'Sampat' (wealth) means the collection of materials in the form of means, or the creation; and that (wealth) follows the Dharma of the Lord's Vedas/Scriptures alone; they belong to the Divine Soul born towards that (wealth); this is the meaning.

अभयम् fearlessness? सत्त्वसंशुद्धिः purity of heart? ज्ञानयोगव्यवस्थितिः steadfastness in knowledge and Yoga? दानम् atmsgiving? दमः control of the senses? च and? यज्ञः sacrifice? च and? स्वाध्यायः study of Sastras? तपः austerity? आर्जवम् straightforwardness.Commentary The Lord made a mention of the three kinds of Nature that belong to sentient beings? viz.? the nature of the gods? Asuras and Rakshasas? in the ninth discourse (verses 12 and 13). He now describes them in detail in this discourse. The distinction between the god or the godman and the Asuras is clearly drawn in the first? second? third and fourth verses. Daivi Prakriti or the nature of the gods leads to Moksha or release from the round of birth and death. The nature of the Asuras and Rakshasas leads to bondage. This is an obstacle to the attainment of knowledge of the Self. The divine nature must be accepted and cultivated the Asuric and Rakshasic nature should be abandoned. All these alities are found in human beings. There are Sattvic people who possess the divine attributes there are Asuras and Rakshasas among human beings also? who are endowed with demoniacal alities? who are filled with excessive Tamas. In an ordinary man there is a mixture of the three Gunas. Tamas and Rajas pull a man downwards Sattva lifts a man upwards. Tamas and Rajas lead to bondage Sattva helps to attain salvation. Discipline yourself and develop Sattva This is the foundation of Yoga. This is the first preparatory discipline. The first rung in the spiritual ladder is reached by developing Sattva. When the mind is Sattvic? thee is calmness in it. Divine light can descend only when the mind is serene and cheerful.The Sattvic man controls the senses? does selfless service? and practises Japa? Pranayama? concentration? meditation? selfanalysis and eniry of Who am I He is not attracted by sensual objects. He has a burning desire for attaining Moksha. He is humble? generous? merciful? forbearing? tolerant and pious. He destroys his little personality. The Rajasic man is proud? intolearnt? egoistic? selfsufficient? lustful? hottermpered? greedy and jealous. He works for his own glory and fame and selfaggrandisement. he develops his own little vain personality.There is intimate connection between the Gunas and Karmas. The nature of the Karmas depends upon the nature of the Gunas. A Sattvic man will do virtuous actions. A Rajasic and Tamasic man will perform evil actions. It is the Guna that goads a man to do actions. The Self or Brahman is actionless. It is the silent witness.The Lord sums up in the first three verses the alities of a godly man who is inclined to the path of liberation. He then enumerates the alities of the demoniacal man. The theme of this chapter is the tracing of the difference between the divine and the Asuric nature.Virtue and vice are relative terms. The virtue of one period will become the vice of the other. From the transcendental point of view? there is neither virtue nor vice.Why should there be evil How did evil arise -- these are all transcendental estions (Atiprasnas). You can get answers to these estions only when you attain Selfrealisation. People unnecessarily rack their brains to get an answer to these estions. It is a serious mistake.Daivi Sampat (divine wealth or the wealth of divine alities) helps the aspirant to attain knowledge of the Self. The Sattvic or divine attributes such as fearlessness? purity of heart? control of the senses? etc.? constitute Daivi Sampat. They enable the aspirant to attain the highest state of superconsciousness (Nirvikalpa Samadhi) wherein the seer and the seen are united in one? the meditator and the meditated become identical. Divine alities or attributes which go to augment the bliss of the Self? which help the aspirant to attain the happiness of the Self? are called divine,wealth.Among the divine alities? fearlessness stands foremost. Fear is an effect of ignorance. Identification with the body causes fear. Blind attachment to the body? wife? children? house or property is the cause of fear. The sge who has realised the Self is absolutely fearless.He who knows the Bliss of Brahman from which words as well as the mind turn powerless? fears nothing. (Taittiriya Upanishad)Fearlessness is the devout observance of the precepts enjoined in the scriptures without doubting. The state of being free from the fear? How can I live now when I have renounced everything? when I have none to support me is fearlessness. A Sannyasi resolves when he takes Sannyasa? I will not induce fear in any living creature. Keeping up this resolve of Abhaya Dana (gift of the boon of fearlessness to all creatures) in thought? word and deed is Abhayam or fearlessness. Fear can be removed by constant thinking of the immortal and allblissful nature of the Self. If you lead a life of honesty and truthfulness? if you devoutly observe the precepts of the scriptures without doubting? if you lead a life of right conduct? and if you remember God always? you will become fearless. When one beholds the Self only everywhere? when the sense of duality has vanished? when the sense of unity has dawned in him? how can he be afraid of anything? how can the feeling of fear arise in him Fearlessness is essential for the attainment of Moksha or salvation. Fearlessness is the chief characteristic of a liberated sage. It is the one accurate measure of ones spiritual progress. It is the cardinal virtue of an illumined sage. That is the reason why it is placed in the forefront of all divine alities. Only a liberated sage can be absolutely fearless.Sattvic Subha Vasana (good tendency) is Daivi Sampat. It induces a man to practise discrimination? dispassion? control of the mind and the senses? etc.? which help him to attain knowledge of the Self. The Rajasic and the Tamasic (Asubha or evil) Vasnas (tendencies) which operate along the currents of RagaDvesha (likes and dislikes)? which induce one to perform actions which are prohibited by the scriptures and which produce disastrous effects? constitute demoniacal nature.In Asuric nature inclination towards sensual pleasures is predominant in Rakshasic nature hatred predominates and the Rakshasa does various sorts of harm and injury to others.Good tendencies lead to Moksha. Evil tendencies lead to bondage. Good tendencies must be cultivated. Evil tendencies should be eradicated. You shoul first have a knowledge of the essential nature of these two Vasanas? if you wish to cultivate the good tendencies and eradicate the evil ones. This sixteenth discourse gives a vivid description of these tendencies.Sattvasamsuddhih Purity of understanding? cleanliness of life or purity of heart. Purity of mind? i.e.? giving up of cheating? hypocrisy? untruth and the like? in all dealings with the people? and doing transactions with perfect honesty and integrity is Sattvasamsuddhi.When the understanding abides constantly in the immortal Self and is thus firm and steadfast? you may know this to be a condition of purity. On account of purity the mind can know the Self. The state of the mind wherein it is free from doubts like Asambhavana (thought of improbability of the existence of the Self)? etc.? through hearing of the scriptures is Sattvasamsuddhi. As purity of mind cannot be obtained without devotion to the Lord? devotion is implied in these Sattvic virtues.Jnana Knowledge understanding the nature of the Self? as taught in the scriptures and by the preceptor Selfrealisation through meditation on the Great Sentence of the Upanishad. I am Brahman (Aham Brahmasmi)? is Jnana.Yoga is union of the individual soul with the Supreme Being it is the direct realisation of the Self by concentration and meditation? through selfrestraint or control of the senses. The aspirant cognises through direct perception by the inner eye of intuition or wisdom what has been learnt from the scriptures and the preceptor. The aspirant attains Selfrealisation or direct knowledge. He becomes one with Brahman -- the Absolute. He gets indirect knowledge or mere understanding or theoretical knowledge of Brahman from the scriptures. Now through the practice of Yoga he gets direct knowledge. The attempt which is favourable for the annihilation of the mind and the latent tendencies is also known as Yoga.Jnanayogavyavasthitih The state of Jivanmukti attained through Jnana Yoga? which is distinct from the state of the worldlyminded persons.Fearlessness? purity of heart and steadfastness in knowledge and Yoga are the three preeminent virtues amongst the Sattvic attributes enumerated in verses 1 to 3. They are found in Jnana Yogins only. The other alities are common to Jnana Yogins? Karma Yogins? Raja Yogins and Bhaktas. Unless you possess Sattvic virtues? you cannot practise any kind of Yoga. If you cultivate one virtue? all other virtues will cling to you by themselves. Fearlessness is the basis and foundation of the whole of mans moral structure within.Svadhyaya and Tamas constitute Kriya Yoga. Svadhyaya constitutes BrahmaYajna. Almsgiving and sacrifice pertain to Karma Yoga. Almsgiving? selfcontrol and sacrifice constitute Daivi Sampat for householders. Those alities mentioned in chapter XVI? verses 1 to 3? which belong to the aspirant who practises a particular form of Yoga constitute the Daivi Sampat of the disciple on that path.Dana Almsgiving distributing food? clothes? etc.? as far as it iles in ones power? according to ones means. A charitable man hastens to comfort the distressed and helps the needy. Charity is of three kinds? viz.? Sattvic? Rajasic and Tamasic (see chapter XVII? 20 to 22). It opens the gates of heaven. It will bring nearer the means of liberation. Just as the tree gives fruit and shade without distinction? so also give to him who needs? without distinction? with a cheerful heart.Dama Selfrestraint? selfcontrol? control of the external senses. The control of the inner senses or the mind is described in the next verse.The practice of selfcontrol annihilates the union between the senses and the sensual objects. It separates the senses from their respective objects. The aspirant will not allow the wind of the sensual objects to blow through the gateway of his senses. He keeps the senses under the strictest restraint. He lights the fire of dispassion at all the ten gates of the body. He takes rigid vows. He observes Mauna (the vow of silence) and celibacy. He is moderate in his diet. He keeps the golden medium in everything. He checks the outgoing tendencies of the mind and the senses. He induces the mind and the senses to turn backwards towards their source. Just as an enemy is cut down by means of a weapon? so also every tendency towards sensual objects is cut down by the practice of selfcontrol. All internal promptings? cravings and Vasanas should be burnt in the fire of renunciation? at the ten gates of the senses. As householders cannot practise perfect control of the senses? even moderation or regulated and disciplined life will constitute selfrestraint for them. The practice of selfcontrol includes forgiveness? harmlessness? truth? steadiness and,patience.Yajna Sacrifice. The fireworship (Agnihotra) and the like enjoined in the Vedas and also the sacrifice to the gods (DevaYajna) or worship of the gods? PitriYajna? BhutaYajna? ManushyaYajna and BrahmaYajna enjoined in the scriptures (Smritis).Svadhyaya Study of the Vedas in order to attain the unseen fruits.Tapas Austerity? moritification of the body and other forms of penance. True Tapas is meditation on the Self. It is fixing the mind on Brahman or the Self. It is to separate oneself from the physical body and the other four sheaths and to identify oneself with the Absolute. It is to turn the mind towards the soul. The three kinds of Tapas mentioned in chapter XVII? verses 14 to 16 come under this category.Arjavam Straightforwardness. This is conducive to the attainment of knowledge. The aspirant should always be candid? upright or straightforward. Straightforwardness should be his constant attitutde. A just and truthful man alone can be straightforward. He is respected by the people. He is liked by all. He attains success in all his endeavours. He never hides facts or truth.

Abhayam, fearlessness; sattva-samsuddhih, purtiy of the mind (sattva), mentally avoiding fraud, trickery, falsehood, etc. in dealings, i.e., honest behaviour; jnana-yoga-vyavasthitih, persistence in knowledge and yoga-jnana means knowledge of such subjects as the Self, learnt from scriptures and teachers; yoga means making those things that have been learnt matters of one's own personal experience through concentration by means of withdrawl of the organs etc.; persistence, steadfastness, in those two, knowledge and yoga;-this [This-refers to all the three from 'fearlessness' to 'persistence in knowledge and yoga'.] is the principal divine characteristic which is sattvika (born of the sattva ality). That nature which may occur in persons competent in their respective spheres, [Persons treading the path of Jnana-yoga or Karma-yoga have sattvika alities. Some of the alities mentioned in the first three verses occur only in the former, whereas the others are found in both or only in the latter.-Tr.]-that is said to be their sattvika attribute.
Danam, charity, distribution of food etc. according to one's ability; and damah, control of the external organs-the control of the internal organ, santih, will be referred to later; yajnah, sacrifices-Agnihotra etc. sanctioned by the Vedas, and sacrifices in honour of gods and others [Others: Those in honour of the manes, humans and other beings. Brahma-yajna, the fifth sacrifice, is referred to separately by svadhyaya.] sanctioned by the Smrtis: svadhyayah, study of the Rg-veda etc. for unseen results; tapah, austerity, those concerning the body, etc., which will be stated (17.14-16); arjavam, rectitude, straigthforwardness at all times-.
Further,

The Lord said 'Fear' is the pain arising from the awareness of the cause which brings about pain in the form of either dissociation from the objects of attainment or association with the objects of aversion. The absence of this is 'fearlessness'. 'Purity of mind' is the condition of Sattva, viz., the state of the internal organ being untouched by Rajas and Tamas. 'Devotion to meditation on the knowledge (of the self)' is firm adherence to the discrimination between the pure nature of the self and Prakrti. 'Alms-giving' is the giving away of one's wealth earned through right means to the deserving. 'Self-control' is the practice of withdrawal of the mind from sense-objects. 'Worship' is the performance of the fivefold duties (sacrifices) etc., of life in the spirit of worship of the Lord without attachment to the fruits. The 'study of the Vedas' is devotion to the Vedic study with the conviction that all the teachings of the Vedas deal with the Lord, with His glorious nature and with the mode of worshipping Him. 'Austerity' is the practice of penances like Krchra, Candrayana, vow on the twelfth day of the lunar fortnight, etc., which foster capability for performing acts pleasing to the Lord. 'Uprightness' consists of the oneness of thought, word and deed in one's dealings with others.