BG 10.5 — Vibhūti-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 10.5Chapter 10 · Vibhūti-Yoga · Krishna → Arjuna · anuṣṭubh

अहिंसा समता तुष्टिस् तपो दानं यशो ऽयशः ।

भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥

ahiṃsā samatā tuṣṭis tapo dānaṃ yaśo 'yaśaḥ

bhavanti bhāvā bhūtānāṃ matta eva pṛthag-vidhāḥ

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

All the varied dispositions of living beings, non-harming, equanimity, contentment, austerity, generosity, fame and disgrace, arise from Me alone.

ekras · bhāṣya

Ahimsa, samata, tushti, tapas, dana, yashas, ayashas — these bhavas of beings, in their various forms, arise from Me alone. Eight more states; the closing matta eva — from Me alone — names the source. Prithag-vidhah — in differentiated kinds — names the form: each state appears in many particular varieties, but the root is one.

Shankara reads each precisely. Ahimsa — non-injury to living beings. Samata — equanimity of mind. Tushti — contentment at whatever gain suffices. Tapas — bodily austerity preceded by sense-restraint. Dana — distribution according to one's capacity. Yashas — fame arising from dharma. Ayashas — ill-fame arising from adharma. Each state is Krishna's, regardless of valence; bhava and abhava were named in 10.4 for the same reason. The enumeration includes apparent opposites because both arise from the same source.

Madhusudana provides the precise definitions. Ahimsa is the cessation of afflicting pranis. Samata is the manas's state free of raga and dvesha. Tushti is the cognition of this much suffices regarding enjoyables. Tapas is the shastric drying out of body and senses. Dana is the offering of wealth to a worthy recipient. Yashas and ayashas are the social register reflecting the inner orientation.

Ramanuja reads each in the relational frame. Ahimsa is the disposition of not being a cause of another's suffering. Samata is regarding friend, neutral, foe equally in gain and loss. Tushti is the natural contentment upon perceiving all selves. Tapas is the shastric curtailment of enjoyment as physical discipline. Dana is the distribution of justly-earned wealth. Each disposition is Krishna's samkalpa expressing through the field of beings.

Madhva sharpens tushti specifically: the disposition of alam-buddhi — the cognition of this is sufficient. The Bhagavata-vakya identifies it by name: alam-buddhih tatha tushtih. All the enumerated dispositions are granted by Hari alone to the jiva, who is dependent and cannot self-generate them.

Vallabha reads the enumeration as Krishna's achintya-aishvarya.

Shridhara reads each as bhava — the disposition itself — arising from Krishna alone, differentiated by the particular jiva but rooted in the one source.

Context

where

Chapter 10 · Vibhūti-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 10.4

Every quality of mind, from clear judgment and self-knowledge to patience, truthfulness, and calm, and every experience, joy, sorrow, courage, and fear, flows from Me alone.

What's going on

All the varied dispositions of living beings, non-harming, equanimity, contentment, austerity, generosity, fame and disgrace, arise from Me alone.

Sūtras through this verse (21)

RāmānujaclassicalA

World as the Lord's body (antaryāmin)between

9.10Nature acts under My gaze.───→here10.5───→10.8Source of all. Most-cited.

ŚrīdharaclassicalJ

Insight given as a gift, not earned alonebetween

4.34Knowers will pass it to you by teaching.───→here10.5───→10.10I give them buddhi by which they come.

AbhinavaguptaclassicalC

Vision is the structural centerbetween

10.1Listen one more time — clearer before the pivot.───→here10.5───→10.18Even more detail asked, Abhinava already framed.

show all 21

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

9.29Equal to all───→here10.5───→10.36Sattva of the strong

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)between

10.1His glory becomes the chapter's evidence.───→here10.5───→11.1The aiśvarya-delusion now to be removed.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

9.34A stream of recollection without break.───→here10.5───→10.10I give the buddhi-yoga to those who love.

Ekrasmodernforgiveness

Forgivenessapproach · other

───→here10.5───→12.13Friendly, compassionate

RāmānujaclassicalI

Vibhūti as evidence for antaryāminapproach

───→here10.5───→10.7Knowing the cases steadies the yoga.

Ekrasmodernmeditation

Meditation — the dhyāna tourexit · v2

8.12Om at the close───→here10.5───→

ŚrīdharaclassicalD

The path that turns no one awayexit

9.32Women, śūdras, all, also reach the goal.───→here10.5───→

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingexit

8.7Without a clean mind, steady remembrance fails.───→here10.5───→

ŚrīdharaclassicalK

Death-memory as the test of daily habitexit

8.14Remembrance comes only from constant daily practice.───→here10.5───→

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherbetween

10.1Royal knowledge, royal secret, Kāśirāja.───→here10.5───→11.1I worship the unborn, the self-luminous teacher.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

9.22I myself am the Lord, the Self of all.───→here10.5───→10.8From Me everything flows; wise ones know this and worship.

RamsukhdasclassicalI

The Lord already inside the heartbetween

9.4The world rests in Me, not Me in the world.───→here10.5───→10.20I am the Self in every heart.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here10.5───→

ŚaṅkaraclassicalH

The Lord is friend of every beingbetween

9.13The great know Me as beginning of beings.───→here10.5───→10.42With one part I pervade this whole world, and stand.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

9.24Receiver of every rite is the indweller alone.───→here10.5───→10.20I am the Self seated in every heart.

VallabhaclassicalA

Two paths — rule-bound and grace-onlybetween

9.34Mind on Me — the grace-only soul's mark.───→here10.5───→10.10He gives the link that lets one know Him.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerapproach

───→here10.5───→11.8The eye is given; seeing is grace.

Gauravmodernmemorial_pastoral

Memorial Pastoralexit

8.6'Yam yam vapi smaran bhavam.' Whatever state of being one remembers at the last ───→here10.5───→

Śabda · lemmas (15 unique · 15 occurrences)

अहिंसा ahiṃsā — non-violence (a- + hiṃsā 'harming', from √hiṃs) · nominative feminine singular noun · also at 10.4, 13.7, 16.2, 17.14
भवन्ति √bhū — to be, become; the earth (verbal root / noun) · present indicative 3rd person plural verb

show all 15

सम sama — equal, same, even-minded · compound
ता tā — (feminine suffix; or stem-form of various words — context-dependent) · nominative feminine singular noun
तुष्टिः tuṣṭi — contentment, satisfaction · nominative feminine singular noun · also at 10.4
तपः tapas — austerity, ascetic heat, spiritual discipline · nominative neuter singular noun
दानम् dāna — giving, charity, gift · nominative neuter singular noun · also at 10.4, 16.1, 17.22
यशः yaśas — fame, glory, renown · nominative neuter singular noun
अयशः ayaśas — infamy (a- + yaśas 'fame') · nominative neuter singular noun
भावाः bhāva — being, state, mood, emotion, condition · nominative masculine plural noun
भूतानाम् bhūta — being, creature; element; past, gone · genitive neuter plural noun
मत्तः mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · ablative masculine singular noun · also at 7.7, 10.4, 10.7, 10.8, 15.15
एव eva — indeed, truly, only (emphatic particle)
पृथक् pṛthak — separately, distinctly, apart
विधाः vidha — kind, sort, manner · nominative masculine plural noun

Praśna · so what (7)

01If virtues such as ahiṃsā and tapas arise from Kṛṣṇa — not from personal effort alone — what does that imply about the pride a practitioner takes in their ethical achievements? Does the verse undercut moral self-congratulation, and if so, how?
02The verse lists yaśas (fame) and ayaśas (infamy) alongside unambiguously positive qualities. Why would Kṛṣṇa claim authorship of ill-repute? What does this inclusion reveal about the verse's theory of causality?

show all 7

03Rāmānuja reads all twenty dispositions as manovṛttayaḥ (mental modifications) subject to Bhagavān's saṃkalpa. What is at stake soteriologically in locating the cause of mental states in the divine will rather than in karma, prakṛti, or free will?
04Madhva compresses tuṣṭi to alam-buddhi (the cognition 'this is enough'). How is the experience of satiation or sufficiency a theological datum — what does knowing when enough is enough reveal about the structure of the self?
05The verse pairs each virtue with its opposite (yaśas/ayaśas, bhava/abhava in the extended list). Does claiming divine causality for negative dispositions (ignorance, fear, infamy) rescue those states from being purely evil, or does it raise a theodicy problem?
06Vallabha reads the twenty dispositions as path-calibrated — Kṛṣṇa issues each disposition fitting the adhikārin's route (karma, jñāna, bhakti). How does this framework handle practitioners who seem stuck in dispositions unsuited to their professed path?
07If both the saint's compassion and the oppressor's cruelty arise 'from Me alone' (mattaḥ eva), what is the philosophical move that prevents this from collapsing into moral fatalism? How do the schools differently block that collapse?

Vyavahāra · try it in your life

Advaita

When a colleague praises your work, pause before accepting that praise as evidence of personal excellence. The capacity for skilled action — buddhi, focus, discipline — arose through causes you did not originate. Receive recognition as you receive rain: grateful, not proprietary. This is not false modesty; it is accurate causal accounting.

Viśiṣṭādvaita

In a conflict where you feel genuine hurt, notice that your capacity for samatā (equanimity toward friend and foe alike) is not a muscle you build by willpower alone — it is sustained by the Bhagavān who is your antaryāmin (inner controller). When equanimity fails, the practice is not harder self-discipline but renewed surrender to the one whose saṃkalpa (resolve) can restore it.

show all 6

Dvaita

Before donating money, time, or energy, explicitly acknowledge that the impulse to give, the discernment about where to give (satpātra), and the means to give are all received from Hari — you are a channel, not an originating agent. This acknowledgment is not a ritual formula; it restructures the emotional economy of generosity, removing the quiet expectation of return.

Śuddhādvaita

The days when you feel most alive — creative flow, unexpected kindness toward a stranger, a moment of courage — are moments of Kṛṣṇa's prasāda (grace) arriving through you as a specific instrument fitted to a specific mārga (path). Rather than analyzing why those states arose or how to engineer them again, receive them as you would a gift: with recognition, not with a formula for replication.

Bhakti

When someone wrongs you, the verse's claim that ayaśas (infamy) and harmful conduct also arise from the one source does not excuse the wrong — but it does free you from the obligation to narrate the event as a story about a uniquely evil person. The other person is also an instrument. This is Śrīdhara's balance: Kṛṣṇa authors both sides of every moral ledger, which is the ground for genuine forgiveness rather than manufactured tolerance.

Advaita-Bhakti

In your daily work, dāna (giving) need not mean large donations. Madhusūdana's gloss specifies deśa (place), kāla (time), śraddhā (faith), and yathāśakti (according to capacity). A small act of giving executed with all four conditions present is more fully dāna than a large gift given from social pressure or guilt. The Parameśvara's lokamaheśvaratva (world-lordship) is expressed through the quality of the offering, not its quantity.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 10, Verse 5: Krishna to Arjuna — Vibhūti-Yoga