श्रीमद् भगवद्गीता

मूल श्लोकः

tējaḥ kṣamā dhṛtiḥ śaucamadrōhō nātimānitā.

bhavanti sampadaṅ daivīmabhijātasya bhārata৷৷16.3৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷16.3৷৷ --, ējaḥ prāgalbhyaṅ na tvaggatā dīptiḥ. kṣamā ākruṣṭasya tāḍitasya vā antarvikriyānutpattiḥ? utpannāyāṅ vikriyāyām upaśaman akrōdhaḥ iti avōcāma. itthaṅ kṣamāyāḥ akrōdhasya ca viśēṣaḥ. dhṛtiḥ dēhēndriyēṣu avasādaṅ prāptēṣu tasya pratiṣēdhakaḥ antaḥkaraṇavṛttiviśēṣaḥ? yēna uttambhitāni karaṇāni dēhaśca na avasīdanti. śaucaṅ dvividhaṅ mṛjjalakṛtaṅ bāhyam ābhyantaraṅ ca manōbuddhyōḥ nairmalyaṅ māyārāgādikāluṣyābhāvaḥ; ēvaṅ dvividhaṅ śaucam. adrōhaḥ parajighāṅsābhāvaḥ ahiṅsanam. nātimānitā atyarthaṅ mānaḥ atimānaḥ? saḥ yasya vidyatē saḥ atimānī? tadbhāvaḥ atimānitā? tadabhāvaḥ nātimānitā ātmanaḥ pūjyatātiśayabhāvanābhāva ityarthaḥ. bhavanti abhayādīni ētadantāni saṅpadaṅ abhijātasya. kiṅ viśiṣṭāṅ saṅpadam daivīṅ dēvānāṅ yā saṅpat tām abhilakṣya jātasya dēvavibhūtyarhasya bhāvikalyāṇasya ityarthaḥ? hē bhārata৷৷atha idānīṅ āsurī saṅpat ucyatē --,

Sanskrit Commentary By Sri Ramanuja

৷৷16.3৷৷ ējaḥ durjanaiḥ anabhibhavanīyatvam.

kṣamā paranimittapīḍānubhavē api parēṣuṅ taṅ prati cittavikārarahitatā.

dhṛtiḥ mahatyām api āpadi kṛtyakartavyatāvadhāraṇam.

śaucaṅ bāhyāntaḥkaraṇānāṅ kṛtyayōgyatā śāstrīyā.

adrōhaḥ parēṣu anuparōdhaḥ; parēṣu svacchandavṛttinirōdharahitatvam ityarthaḥ.

nātimānitā asthānē garvaḥ atimānitvam? tadrahitatā.

ētē guṇā daivīṅ saṅpadam abhijātasya bhavanti. dēvasambandhinī saṅpat daivī; dēvā bhagavadājñānuvṛttiśīlāḥ? tēṣāṅ saṅpat. sā ca bhagavadājñānuvṛttiḥ ēva? tāma abhijātasya tām abhimukhīkṛtasya jātasya tāṅ nirvartayituṅ jātasya bhavanti ityarthaḥ.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

16.3 'Grandeur' is the ality by virtue of which one cannot be overpowered by the wicked. 'Forgiveness' is freedom from the feelings of antagonism towards others even when they cause injury to oneself. 'Fortitude' is the sense of determination to do one's own duty even under conditions of great danger. 'Purity' is fitness of the body and the mind as prescribd in the scriptures for the performance of sacred deeds. 'Freedom from hatred' is non-interference with others, viz., absence of interference in the actions of others according to their wish. 'Over-pride' (Atimanita) is having unbridled self-esteem; freedom from misplaced pride is meant here. These are the virtues that are found in one who is born for the 'divine destiny.' The destiny associated with the divinities is divine. The divinities are those who are devoted to carry out the ?ndments of the Lord. It is their destiny. It is obedience to the ?ndments of the Lord. The meaning is that these are endowments in those who are born with a tendency or disposition towards them and seek to attain their fulfilment.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

16.3 Tajah, vigour, not the brightness of the skin; ksama, forgiveness, absence of internal perturbation when offened or assulated-absence of anger has been explained by us as the calming down of a perturbed mind; thus, forgiveness and absence of anger are distinguished; dhrtih, fortitude, a particular function of the mind which removes the tedium of the body and organs when they become exhausted, and being rejuvenated by which the body and organs do not feel any fatigue; saucam, purity-is of two kinds: external, with the help of earth and water; and internal, the cleanliness of mind and intellect, the absence of such impurities as trickery, attachment, etc.; purity of these two kinds; adrohah, freedom from malice, absence of the desire to injure others, absence of hatred; na-atimanita, absence of haughtiness-too much self-esteem (mana) is atimanah; one having that is atimani; its abstract form is atimanita; absence of that, na-atimanita, i.e., absence of the feeling of one's being too honourable. These (alities) beginning with fearlessness and ending with this, O scion of the Bharata dynasty, bhavanti, are; (the alities) abhijatasya, of one destined to have;-what kind of nature?-the daivim, divine; sampadam, nature-of one destined to have divine attributes, of one who is worthy of the excellence of the gods, i.e., of one who would be illustrations in future. Thereafter, the demoniacal nature is now being stated: