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GĪTĀ, TRANSLATION & COMMENTARY, CH. X 1063
$ बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥४॥ अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः । भवन्ति भावा भूतानां मत्त एव पृथग्विधाः॥५॥
is, so far, the introduction; the Blessed Lord now explains how He is the Great Isvara of all
(4) Reason, Knowledge, Non-delusion, forgiveness, Truthy sensual restraint, tranquility, happiness, unhappiness, 'bhāva' ( that is, coming to life ), • abhāva '(that is, death ), as also fear and fearlessness, (5) harmlessness, equability, 'tusti'
satisfaction, austerity, charity, yasa' (that is, gloryTrans.), 'ayasa' (that is, disgrace-Trans.), and other similar
bhava'-s (that is, temperaments) of all living beings, , are born from Me alone.
[The word 'bhāva' means "condition', 'state', or temperament'; and Sāmkhya philosophy makes a distinction between the bhāva-s of Reason, and the bhāva-s of the Body. As the Spirit is non-active, and Reason is an evolute of Prakrti according to the Sāmkhyas, they say that the various conditions or bhāva-s of the Reason, existing in the Subtle Body (linga-sarira) are responsible for the various births, as a bird or a beast, which the Subtle Body assumes (see Gi. Ra. Ch. VIII. p. 261, and Sām. Kā. 40 to 55); and most probably, these are the bhāva-s which have been referred to in the above two stanzas. But, as Vedānta says that there is only One Permanent Principle, in the shape of the Paramātman, Which is beyond both Matter and Spirit, and that the entire visible universe comes to birth as a result of the desire to create the universe, which arises in the mind of that Paramātman, as described in the Nāsadiya-Sūkts, even Vedāntists say, that all the created things in the world, which are embodied in in Māyā, are the Mental bhāva-s of the Parabrahman (see the next stanza). The words 'austerity', 'charity
