Bhagavad Gita Chapter 16, Verse 3

English Translation

Vigour, forgiveness, fortitude, purity, freedom from malice, absence of haughtiness-these, O scion of the Bharata dynasty, are (the alties) of one born destined to have the divine nature.

Detailed Commentary

Explanation of 16.3 **Tejas:** By associating with Mahapurushas, even ordinary people abandon negative qualities and adopt virtues. This influence is called *Tejas*. An angry person also has a type of *tejas*, but it is flawed. When divine qualities (Daivi Gunas) manifest in a Sadhaka, people naturally behave gently and refrain from misconduct. This is the effect of divine qualities. **Kshama:** *Kshama* is to forgive those who cause harm without reason, even when one has the power to punish them. However, when it is due to delusion (Moha), fear, or self-interest (Swaartha), it is not pure *Kshama*. True *Kshama* occurs when we harbor goodwill towards the one who causes harm. Seeking forgiveness is also of two types: one out of self-interest, and the other for self-improvement. **Dhriti:** *Dhriti* is the power to remain unwavering in one's state in any circumstance. It depends on Sattvic tendencies (Sattvic Vrittis). Just as one endures challenges during the Badrinarayana Yatra to reach the destination, so too should a Sadhaka not be swayed by circumstances. **Shaucham:** *Shaucham* is the name for external and internal purity. External purity leads to the purification of the inner consciousness (Antahkarana). Patanjali states that *Shaucham* brings awareness of the impurity of one's own body, which reduces attraction to other bodies. External purity is of four types: physical (Sharirika), verbal (Vachika), familial/social (Kautumbika), and financial (Aarthika). **Adroha:** *Adroha* is the absence of a desire for revenge towards those who cause harm without reason. An ordinary person harbors feelings of malice (Dvesha), but a Sadhaka whose goal is the attainment of the Supreme Being (Paramatma Prapti) has no desire for revenge. **Naatimanita:** The desire for honor from others is *Manita*; to desire honor even from those from whom we have taken ideals or received teachings is *Atimanita* (excessive self-esteem). The absence of these is *Naatimanita*. While practicing divine qualities, a Sadhaka may have shortcomings, but by the grace of Bhagavan, these diminish over time and divine qualities manifest in the Sadhaka. Bhagavan says that those who possess divine qualities are incomparable devotees of Paramatma, and the awakening of these qualities is due to God's grace. Such individuals do not take pride (Abhimana) in their qualities because these divine qualities are not their personal achievement. If someone possesses both divine (Daivi) and demonic (Asuri) qualities, there is a danger of pride. Divine and demonic qualities cannot coexist. True divine qualities are connected to Bhagavan and manifest spontaneously by taking refuge in Him. Some divine qualities also awaken due to impressions (Sanskara) from past births, but considering them as one's own achievement leads to ego (Ahamkara). Humility (Vinamrata) is essential for divine qualities. Here, *Daivi Sampatti* (divine wealth/endowment) refers to the wealth of Bhagavan. As Goswami Tulsidasji said, without devotion (Bhakti) through love, the inner consciousness (Antahkarana) can never be purified. **Context:** So far, the *Daivi Sampatti* of those who have the Supreme Being (Paramatma) as their sole objective has been described. In the subsequent verses, the qualities of those whose objective is worldly enjoyment (Sansaarika Bhoga) and accumulation (Sangraha) will be described.