Bhagavad Gita Chapter 16, Verse 1

English Translation

Fearlessness, purity of heart, steadfastness in knowledge and yoga, charity, self-restraint, sacrifice, study of scriptures, austerity, and straightforwardness —

Detailed Commentary

।।16.1।। Elucidation – [In the nineteenth verse of the fifteenth chapter, Bhagavan stated that one who knows Him as Purushottama becomes His ananya bhakta. Thus, when Bhagavan Himself is the sadhaka's goal, Daivi Sampatti automatically manifest within him. Therefore, in the first three verses, Bhagavan describes Daivi Sampatti, encompassing disposition, conduct, and influence respectively.] Abhayam – The agitation that arises within a person from the apprehension of misfortune is called fear (bhaya). The complete absence of fear is Abhaya. Fear is of two types: (1) external fear and (2) internal fear. (1) External fear – (a) The fear arising from creatures like thieves, dacoits, tigers, or snakes is external fear. This fear stems from the apprehension of the body's destruction. When it is understood that the body is perishable and bound to cease, this fear vanishes. The fear of abandoning vices and breaking friendships with those addicted to them arises from one's own cowardice. By relinquishing cowardice, this fear disappears. (b) The fear that nothing should be done against the command of Bhagavan while performing one's duties, or that the instructions of Acharyas, Gurus, saints, and parents who impart knowledge should not be disregarded, is also called external fear. This fear is not truly fear; rather, it is a fear that leads to fearlessness. This fear should be present in the sadhaka's life, only then can he proceed correctly on his path. (2) Internal fear – (a) When a person desires to commit sin, injustice, or oppression, fear arises from within. He engages in prohibited conduct only as long as his mind's aim is the acquisition and protection of worldly objects. When his sole aim becomes the attainment of Bhagavan, he becomes fearless (Abhaya) because the essence of Paramatma is never destroyed. (b) When a person's conduct is not proper, he remains fearful. For instance, everyone feared Ravana, yet when he went to abduct Sita, he too was afraid. Similarly, when the formidable presence of the Kaurava army was felt, it had no effect on the Pandavas; but when the formidable presence of the Pandava army was felt, the hearts of the Kauravas trembled. The essence is that those who commit injustice and oppression are always afraid. When a person purifies his conduct and inner disposition (bhavas), his fear vanishes. This jiva, having attained a human body, cannot become fearless until it understands kartavya (duty), jnana (knowledge), and uplabdhi (attainment). A sadhaka progressing towards Bhagavan becomes increasingly fearless the more he trusts and depends on Him. The thought arises within him: "I am a part of Paramatma, then what is there to fear?" Thus, when discrimination (viveka) becomes clear, fear automatically perishes. Upon establishing a connection with Bhagavan, attachment (mamata) to the body, family, and so forth, ceases. With the absence of mamata, the fear of death disappears, and the sadhaka becomes fearless. Sattva-samshuddhi – The purification of the inner being (antahkarana) is called Sattva-samshuddhi. When one's thoughts, disposition (bhava), and aim become solely the attainment of Paramatma, then the antahkarana becomes pure. Jnana-yoga-vyavasthitih – To be established in Yoga is essential for jnana (knowledge). Yoga means remaining equipoised in the acquisition or non-acquisition of worldly objects. Danam – Distributing objects to a worthy recipient (satpatra) is danam. Anna-dana (giving food) is primary, but abhaya-dana (giving fearlessness) is the best. This includes freeing a person from fear and narrating stories of Bhagavan, etc. Damah – Controlling the senses (indriyas) is damah. Even scripturally enjoined actions (shastra-vihita pravritti) should be solely for the welfare of others. Yajna – Performing one's duties for the pleasure of Bhagavan is yajna. Svadhyayah – The japa (chanting) of Bhagavan's names and the reading and study of shastras constitute svadhyayah. Tapah – Cheerfully enduring difficulties is tapah. Its purpose is to increase the strength to tolerate obstacles encountered in sadhana. Arjavam – Simplicity, truthfulness, and directness are called Arjavam. This is a special quality of a sadhaka. A sadhaka should always be simple and truthful.