Chapter 10, Verses 4–5

Verse 4

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, snak ite, 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.

Verse 5

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