बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः ।सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥
buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥsukhaṃ duḥkhaṃ bhavo’bhāvo bhayaṃ cābhayameva ca
Understanding and knowledge and freedom from the bewilderment of the Ignorance, forgiveness and truth and self-government and calm of inner control, grief and pleasure, coming into being and destruction, fear and fearlessness, glory and ingloriousness, non-injuring and equality, contentment and austerity and giving, all here in their separate diversities are subjective becomings of existences, and they all proceed from Me.
Gītā 10·4We must observe here the emphatic collocation of the three words from the verb bhū, to become, bhavanti, bhāvā bhūtānāṁ. All existences are becomings of the Divine, bhūtāni; all subjective states and movements are his and their psychological becomings, bhavaḥ. These even, our lesser subjective conditions and their apparent results no less than the highest spiritual states, are all becomings from the supreme Being bhavanti mattaḥ eva. The Gita recognises and stresses the distinction between Being and becoming, but does not turn it into an opposition. For that would be to abrogate the universal oneness. The Godhead is one in his transcendence, one all-supporting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal. In the Transcendence, in the Absolute, if we are to follow the Gita, we must look, not for a supreme negation of all things, but for the positive key of their mystery, the reconciling secret of their existence.
