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

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Ahiṃsā (non-injury to living beings), samatā (equanimity of mind), tuṣṭi (contentment at whatever gain suffices), tapas (bodily austerity preceded by restraint of the senses), dāna (distribution according to one's capacity), yaśas (fame arising from dharma), and ayaśas (ill-fame arising from adharma) — these manifold dispositions of all creatures arise from Me alone, the Īśvara, each differentiated in accordance with the creature's own past karma. Brahman, as the sole efficient cause underlying all phenomenal distinctions, generates the entire field of mental and moral qualities that the jīva mistakes for its own productions. The wise one, seeing this causal unity, ceases to appropriate any disposition as self-made and abides in the non-dual ground.

  divergence: Śaṅkara: 'bhavanti bhāvāḥ yathoktāḥ buddhyādayaḥ bhūtānāṃ prāṇināṃ mattaḥ eva īśvarāt pṛthagvidhāḥ nānāvidhāḥ svakarmānurūpeṇa' — the plural 'various kinds' is explained by karmic differentiation, not by any independence of the jīva.

• Rāmānujaviśiṣṭādvaita

  Ahiṃsā is the disposition of not being a cause of another's suffering; samatā is the quality of regarding friend, neutral, and foe equally in gain and loss; tuṣṭi is the natural contentment upon perceiving all selves; tapas is the scriptural curtailment of enjoyment as physical discipline; dāna is the transfer of one's own enjoyables to another — all these mental modifications (manovṛttayaḥ), which are the causes of the activity and cessation of all creatures, arise solely from Me, subject to My saṃkalpa (volitional resolve). The Bhagavān who is the Inner Controller (antaryāmin) of all cit and acit has these virtues issue from His will as part of the governance of the body of the universe.

  divergence: Rāmānuja: 'sarvesāṃ bhūtānāṃ bhāvāḥ pravṛttinivṛtthetavo manovṛttayo mattaḥ eva matsaṃkalpāyattāḥ bhavanti' — the phrase matsaṃkalpāyattāḥ ('subject to My resolve') makes Bhagavān not merely the material but the directive cause.

• Madhvadvaita

  Tuṣṭi is specifically the disposition of alam-buddhi — the cognition of 'this is sufficient' — which the Bhāgavata-vākya explicitly identifies by name ('alam-buddhistathā tuṣṭiḥ'). All the enumerated dispositions — ahiṃsā, samatā, tapas, dāna, yaśas, ayaśas — are granted by Hari alone to the jīva, who is eternally dependent (paratantra) and can never generate virtue from its own substance. The jīva's receptivity (yogyatā) differs, but the source is exclusively Viṣṇu.

  divergence: Madhva: 'tuṣṭir-alam-buddhiḥ / alam-buddhistathā tuṣṭiḥ ity abhidhānāt' — a compressed definitional gloss; Madhva anchors the entire list in Hari's exclusive causality (svatantra vs paratantra distinction implied).

• Vallabhaśuddhādvaita

  From Me alone — by virtue of My inconceivable (acintya) power, opulence, and auspicious qualities — arise buddhi, jñāna, and all twenty dispositions enumerated here (bhava, abhāva, bhaya, abhaya, dāna, yaśas, ayaśas and the rest), each differentiated for each creature according to its path, because 'the world plays with names and forms proceeding from Him' (rūpanāmavibhedena jagat krīḍati yo yataḥ). Kṛṣṇa is the primary agent (mukhya kartā) and sole cause; prakṛti is only an instrument (karaṇa), not an independent cause. These dispositions are His līlā-prasāda, issued through the three paths (mārgatraya) to fit each adhikārin's capacity.

  divergence: Vallabha: 'mārgatrayādhiṣṭhātāhaṃ yathāmārgānusaraṇaṃ tattadadhikṛtāya tathaiva duḥkhaṃ sukhaṃ prayacchāmīti bhāvaḥ' — Kṛṣṇa as presiding lord of all three paths grants each disposition calibrated to the recipient.

• Śrīdharabhakti

  Ahiṃsā is the cessation of causing harm to another (parapiḍānivṛtti); samatā is freedom from rāga and dveṣa, treating friend and foe alike; tuṣṭi is contentment with what Providence (daiva) has given; tapas is the bodily and sensory austerity to be described later; dāna is the offering of justly-earned wealth to a worthy recipient (satpātra); yaśas is fair renown; ayaśas is ill-repute. These and the opposed dispositions listed earlier (abuddhi, etc.) — all these manifold bhāvas of all living beings arise exclusively from Me (mattaḥ sakāśādeva).

  divergence: Śrīdhara: 'ete buddhirjñānamityādayastadviparītāścābuddhyādayo nānāvidhā bhāvāḥ prāṇināṃ mattaḥ sakāśādeva bhavanti' — the balancing phrase 'tadviparītāś ca' (and their opposites) confirms that negative dispositions are equally sourced in Kṛṣṇa, not in a rival principle.

• Madhusūdanaadvaita-bhakti

  Ahiṃsā is the cessation of afflicting living beings (prāṇināṃ pīḍāyā nivṛtti); samatā is the mind's state free of rāga and dveṣa; tuṣṭi is the cognition of 'this much suffices' regarding enjoyables; tapas is the scriptural drying out of body and senses; dāna is the offering of wealth to a worthy recipient with śraddhā (faith), at the right place and time, according to one's capacity; yaśas is the fame that is praise among people on account of dharma; ayaśas is the infamy that is censure on account of adharma. All these bhāvas arise from the Parameśvara alone — not from any other source — differentiated by the variety of instruments such as dharma and adharma. This establishes My supremacy as the great lord of the world (lokamaheśvaratva).

  divergence: Madhusūdana: 'etebhāvāḥ kāryaviśeṣāḥ sakāraṇakāḥ pṛthagvidhā… mattaḥ parameśvarādeva bhavanti nānyasmāt. tasmātkiṃ vācyaṃ mama lokamaheśvaratvam' — the rendering makes the explicit conclusion that no rival cause exists, resolving the verse as a statement of exclusive divine lordship.