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1150
GITA-RAHASYA OR KARMA-YOGA
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥४॥ दैवी सम्पद्विमोक्षाय निवन्धायासुरी मता।
मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥५॥ idea of the sättvika form of godlike endowment; and that, if some meaning is not conveyed by any one word, it should be included in another word. I have interpreted the word “jilānayoga-vyavasthiti” in the above list, in accordance with Gi. 4. 41 and 42, so as to support the Karma-Yoga. The words tyāga and dhrti have been defined by the Blessed Lord Himself in Chapter XVIII, to which the reader is referred (18. 4 and 29). Having thus mentioned the qualities included in godlike endowment, the Blessed Lord now describes the opposite, namely, the ungodlike endowment(4) Hypocrisy, pride, over-dignity, and also, O Pārtha '' anger, pārusya' (that is, cruelty), and ignorance are (acquired) by those who are born in the ungodlike endowment.
[In the 164th and 165th chapters of the Santiparva of the Mahābhārata, some of these qualities have been described; and in the end, it is also stated who is to be called a 'nēšansa'. As'ajñāna' (Ignorance) has been described in this stanza as one of the characteristics of the ungodlike endowment, it is clear that 'jñāna' (Knowledge) is a characteristic of the godlike endowment. Having in this way described the two kinds of natures one comes
accross in the world--] (5) (Out of these ) The godlike endowment is considered ( ultimately) productive of Release; and the ungodlike (endowment), productive of bondage. O Pāņdava ! you are born in the godlike endowment! Do not lament!
The Blessed Lord has thus shortly explained the fate of persons possessing these two kinds of nature. He now describes in detail the ungodlike (ūsuri) person
