Chapter 10 · Shloka 5— The Yoga of Divine Glories

ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo 'yaśaḥ bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ

ahiṁsā

— nonviolence

samatā

— equilibrium

tuṣṭiḥ

— satisfaction

tapaḥ

— penance

dānam

— charity

yaśaḥ

— fame

ayaśaḥ

— infamy

bhavanti

— become

bhāvāḥ

— natures

bhūtānām

— of living entities

mattaḥ

— from Me

eva

— certainly

pṛthakvidhāḥ

— differently arranged.

Krishna completes the list begun in 10.4: 'Non-violence, equanimity, contentment, austerity, charity, fame, and ill-fame — these various dispositions of beings arise from Me alone.' Krishna continues enumerating the qualities that arise from Him: 'ahimsa' (non-violence, harmlessness), 'samata' (equanimity, evenness of mind), 'tustih' (contentment, satisfaction), 'tapah' (austerity, disciplined self-effort), 'danam' (charity, giving), 'yasah' (fame, good repute), and 'ayasah' (ill-fame, disrepute). Then he states the conclusion: 'bhavanti bhava bhutanam matta eva prthag-vidhah' — these various dispositions (bhavas) of beings arise from Me alone (matta eva). Shankaracharya emphasizes the summary statement: ALL the diverse qualities, conditions, and dispositions found among beings — the full spectrum, positive and negative, fortunate and unfortunate — proceed from the one Divine source. Nothing in the range of human experience and character falls outside this origin. Note again the inclusion of opposites: 'yasah' (fame) and 'ayasah' (ill-fame). Even the experiences we anxiously divide into 'good' (a good reputation) and 'bad' (a bad reputation) both arise from the same source. This continues the theme of total divine pervasion — the Divine is the source not just of what we like but of the whole range. This verse completes a beautiful catalog of the qualities that make up human life and character. The teaching is twofold. First, the virtues we aspire to — non-violence, equanimity, contentment, generosity — are divinely rooted in us (as 10.4 established), so cultivating them is natural, not alien. Second, the whole range of experience, including the parts we resist (ill-fame, difficulty), arises from the same source — so we can hold even the hard parts with equanimity, knowing nothing falls outside the divine wholeness. We can grow the good while accepting the whole.

Krishna completes his catalog of human qualities, and the dual teaching is rich. First: the virtues you aspire to — non-violence, equanimity, contentment, generosity — are divinely rooted in you (per 10.4), so cultivating them is natural, not a struggle against your own nature. Second, and notice the inclusion of opposites: even 'fame and ill-fame' arise from the same source. The whole range of experience — including the parts we resist, like a bad reputation or difficulty — comes from the one wholeness. This combination is practically powerful. On one hand, lean into growing the good: the seeds are already in you. On the other hand, hold the hard parts with equanimity: even the experiences you'd never choose (failure, ill-repute, loss) are part of the whole, not random cruelties falling outside any order. So you get a balanced posture toward life: actively cultivate virtue (it's natural to you), AND accept the full range of experience with equanimity (it all belongs). Grow the good, accept the whole. That's a mature and peaceful way to meet a life that contains both fame and ill-fame, pleasure and pain.

Krishna completes his catalog of human qualities, and the dual teaching is rich. First: the virtues you aspire to — non-violence, equanimity, contentment, generosity — are divinely rooted in you (per 10.4), so growing them is natural, not a war against your own nature. Second, notice the inclusion of opposites: even 'fame and ill-fame' arise from the same source. The whole range of experience — including the parts we resist, like a bad reputation or difficulty — comes from one wholeness. This combo is practically powerful. On one hand, lean into growing the good: the seeds are already in you. On the other hand, hold the hard parts with equanimity: even the experiences you'd never choose (failure, getting dragged, loss) are part of the whole, not random cruelties falling outside any order. So you get a balanced stance toward life: actively cultivate virtue (it's natural to you), AND accept the full range of experience with equanimity (it all belongs). Grow the good, accept the whole. That's a genuinely mature, peaceful way to meet a life that contains both fame and ill-fame, pleasure and pain.

Krishna finishes his beautiful list! He says qualities like being kind and gentle (non-violence), being calm and balanced, feeling content, working hard, being generous, AND even having a good name OR a bad name — all of these come from Him! Two lovely lessons here: First, all the good qualities you want — kindness, calmness, contentment, generosity — are already inside you like seeds, so growing them is natural! Second, the whole mix of life — even the parts we don't love, like being misunderstood — all belongs to the big wonderful whole. So we can do two things: happily grow the good qualities inside us, AND peacefully accept ALL of life, even the tricky parts. Grow the good, accept it all — that's a happy, peaceful way to live!