दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता।
मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव।।16.5।।
।।16.5।।दैवीसम्पत्ति मुक्तिके लिये और आसुरीसम्पत्ति बन्धनके लिये है। हे पाण्डव तुम दैवीसम्पत्तिको प्राप्त हुए हो? इसलिये तुम्हें शोक (चिन्ता) नहीं करना चाहिये।
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.
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
