दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता।
मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव।।16.5।।
16.5 The divine nature is the Liberation, the demoniacal is considered to be for inevitable bondage. Do not grieve, O son of Pandu! You are destined to have the divine nature.
16.5 The divine nature is deemed conducive to liberation, and the demoniacal to bondage. Grieve not, O Arjuna, thou art born with divine endowments.
16.5. The divine wealth is meant for total emancipation and the demoniac one is meant for complete bondage. Grieve not, O son of Pandu. For the divine wealth you are born
16.5 दैवी divine? सम्पत् state? विमोक्षाय for liberation? निबन्धाय for bondage? आसुरी the demoniacal? मता is deemed? मा not? शुचः grieve? सम्पदम् state? दैवीम् the divine? अभिजातः one born for? असि (thou) art? पाण्डव O Pandava.Commentary Sampat Endowment? wealthy state? nature? virtue.Moksha Liberation from the bondage of Samsara? release from the round of birth and death. The,divine nature leads to salvation the demoniacl nature? to bondage.As Arjuna was already griefstricken and dejected? Lord Krishna assures him not to feel alarmed at this description of the Asuric alities which bring grief and delusion? as he was born with Sattvic tendencies? leading towards salvation. Arjuna? on hearing the words of Lord Krishna? might have thought within himself? Do I possess divine nature or demoniacal nature The Lord? in order to remove Arjunas doubt? said? Grieve not? O Arjuna? thou art born with divine alities. Thou art fortunate. Thou mayest attain to the happiness of Selfrealisation.Do not think? O Arjuna? that by engaging yourself in battle and killing people you will become an Asura. Grieve not on this score. You will establish the kingdom of righteousness by fighting this righteous battle.
16.5 That which is daivi, divine; sampad, nature; is vimoksaya, for Liberation from the bondage of the world. The asuri, demoniacal nature; mata, is considered to be; nibandhaya, for inevitable bondage. So also is the fiendish nature. Now, when such a statement was made, the Lord, noticing Arjuna having this kind of inner cogitation-Am I endowed with the demoniacal nature, or am I endowed with the divine nature?-, says: ma, do not; sacah, grieve, O son of Pandu! Asi, you are; abhijatah, destined to have, born with the good fortune of having; daivim, the divine; sampadam, nature; i.e., you are destined for an illustrious future.
16.1-5 It has been stated [at the end of the last chapter] that by understanding this etc. The thing called understanding comes to be [in the following] manner : After the knowledge, born from hearing [the scriptures etc.], there arises a thought-process consisting of the logical analysis, deliberation and deep meditation that take the form This (what is taught in the scriptures etc.) is like this. The above thought-process is of the nature of investigation, critical examination and judgement. From this thought-process one gains a good knowledge of a well practised from i.e., a contemplation of that object, free from the humiliation (influence) of different category. When this is gained, understanding is achieved Hence, it will be declared : By critically examining in this way fully, act as you please. (Ch. XVIII, 63). Here, only the preceptor and the scripture are mainly capable of creating the scriptural knowledge. But in producing reasoning, deliberation and meditation the main cause is the capacity to examine critically a thing and it is a special attribute of the pupil and it is an important one. Therefore, with an idea that this is in Arjuna and with an intention to add a preparatory note to the purposeful statement By critically examining this, [act as you please]; the Bhagavat, the preceptor, says Fearlessness etc. The Ignorance, born of the Tamas (Stand) occupies the devilish side. This is repelled (or removed) by the well augmented wisdom that takes hold of the divine part. This is the nature of things [under estion] You (Arjuna) have taken refuge in the divine part viz., wisdom, born of the Sattva (Strand). Therefore shirking off the internal Ignorance in the nature of delusion, you should undertake the action, that has the sanction of the scriptures and that is of the nature of eradicating the external foe having the form of ignorance. Thus commences the [present] chapter. Hence - Abhayam etc., upto pandava. These are the identification marks of a person of divine parts. [Hence] they are clearly identified. Self-restraint : subduing the sense organs. Thought-lessness : the perfarmance of action without examining the antecedent and the seel; its absence is the absence of thought-lessness. Vital power : the act of casting away [all] limitations by taking hold energy in the Self. [All] this is the divine wealth and this is for your total emancipation, as it destroys craving. Therefore, dont get sorrow like Having killed brothers etc., how can I (Arjuna) enjoy pleasure ? [The idea of] the rest [of passage] is clear.
16.5 The divine destiny, viz., which is of the nature of submission to My ?ndments aids liberation, viz., leads to release from bondage. The meaning is that it leads to the eventual attainment of Myself. The demoniac destiny viz, which is of the nature of transgression of My ?ndments, is for bondage, i.e., takes one to degradation. To Arjuna who, on hearing this, became alarmed and anxious about the classfication of his own nature, Sri Krsna said: Do not be grief-ridden. Surely, you are born for a divine destiny, O son of Pandu. The purport is that you have a divine destiny, since you are a son of Pandu who was most eminent among the righteous.
The Lord shows the effects of these two attainments in this verse. “It appears that I have the asuric traits which will lead to bondage in samsara since I desire to kill enemies by shooting arrows and am thus filled with cruelty and anger.” To comfort Arjuna who was thus worried, the Lord speaks. “Do not worry. You are born with the daiva qualities. O Pandava! For one born in a ksatriya family, anger and cruelty during war is prescribed by the scriptures. To do otherwise would make you of the asuric nature, possessing violence and other bad qualities.”
Lord Krishna now discloses the results of first the divine nature which qualifies for higher spiritual knowledge leading to moksa or liberation from material existence and secondly He discloses the demoniac nature which disqualifies one from moksa and insures enslavement in samsara the perpetual cycle of birth and death. Lord Krishna perceiving that His devotee was distraught by the idea that he may not be a fit aspirant for moksa and hence subject to samsara, the Supreme Lord consoles him with the words ma sucah meaning not to worry, assuring him that he is definitely of the divine nature.
Lord Krishna encourages His devotee to grieve not or be despondent at the thought that he may not be qualified enough, for without a doubt he is born of the divine nature.
Lord Krishna encourages His devotee to grieve not or be despondent at the thought that he may not be qualified enough, for without a doubt he is born of the divine nature.
Daivee sampadvimokshaaya nibandhaayaasuree mataa; Maa shuchah sampadam daiveem abhijaato’si paandava.
daivī—divine; sampat—qualities; vimokṣhāya—toward liberation; nibandhāya—to bondage; āsurī—demoniac qualities; matā—are considered; mā—do not; śhuchaḥ—grieve; sampadam—virtues; daivīm—saintly; abhijātaḥ—born; asi—you are; pāṇḍava—Arjun, the son of Pandu
