Chapter 16 Shloka 2

अहिंसा  सत्यमक्रोधस्त्याग:  शान्तिरपैशुनम्।

दया  भूतेष्वलोलुप्त्वं  मार्दवं  ह्रीरचापलम् ।।२।।

The Lord elucidates further on the wealth of divine qualities.

Non-violence, truthfulness, absence of anger;

renunciation, tranquillity, absence of criticism

of others; an attitude of mercy towards all beings,

absence of greed; gentleness, modesty,

absence of futile endeavour.

Chapter 16 Shloka 2

अहिंसा  सत्यमक्रोधस्त्याग:  शान्तिरपैशुनम्।

दया  भूतेष्वलोलुप्त्वं  मार्दवं  ह्रीरचापलम् ।।२।।

The Lord elucidates further on the wealth of divine qualities.

Non-violence, truthfulness, absence of anger; renunciation, tranquillity, absence of criticism of others; an attitude of mercy towards all beings, absence of greed; gentleness, modesty, absence of futile endeavour.

O Aspirant of divine wealth, hear further about the attributes of divinity.

Ahimsa (अहिंसा) – Non-violence

Those who inhere the attribute of ahimsa:

a) are replete with divine qualities;

b) do not injure anybody;

c) do not seek to annihilate anybody;

d) do not endeavour to steal another’s rights;

e) do not desire any harm to befall another.

1. The greatest act of violence is to veil one’s essential core.

2. To snatch away one’s essential being from oneself constitutes the greatest injury.

3. To become degraded and petty despite being the epitome of Truth Itself is indeed the greatest act of violence.

4. This body is a divine manifestation of the Supreme. Sullying its sublimity with the admixture of ‘I’ and identifying oneself with the image of clay; reducing it to naught but dust, constitutes the greatest violence.

5. To degrade oneself in one’s own eyes is indeed violence.

Look little one, whatever happens to our external being is controlled by destiny. It is governed by the Universal Law. It is an external circumstance or situation. To forget this truth and to disregard this reality is indeed violence.

1. Violence is an inherent tendency of the ‘I’.

2. The ‘I’ is an illusion – a figment of one’s imagination which appears as the greatest Truth. This ‘I’, with the mind’s connivance, has deprived you of your divine Self – your essential being.

3. This ‘I’ is the greatest thief which has robbed you of your essential being.

4. This ‘I’ is the ghost which ever haunts you throughout your life without having the slightest trace of truth in it.

5. This ‘I’ is the greatest delusion, which has blinded you for life although you have the eyes to see.

6. This ‘I’ rules you completely despite the fact that it is completely baseless.

7. The ‘I’ is the murderous dacoit that lies in wait in your own home! It has become difficult for you to even accept that this ‘I’ is merely an appendage – that it is completely contradictory to your basic essence.

Little one, not only is this ‘I’ a perpetrator of violence, it is also the most deadly demon. It annihilates you with such finesse that it leaves not even a trace of your true Self. It drinks the blood of your honour and reputation and suppresses and cripples your body-self. What can be a more deadly enemy? Having established its dominance over you, it seeks to do the same with others. Renunciation of this perpetrator of violence is ahimsa or non-violence.

Satyam (सत्यम्) – Truth

1. The factual truth is known as Satya.

2. That which is rooted in reality is Satya.

3. Authenticity is Satya.

The mind is no contender for this attribute because:

a) It is dominated by its ‘likes’.

b) It cannot even understand the things it does not like.

c) It is not free of blemish.

d) It is ever unsatiated.

Look Kamla, the union of the gross inanimate with consciousness is transitory. The body is a transient object; it is the Atma which is eternal. To acknowledge them as one is untrue.

The cycle of birth and death is not in the hands of the mortal being – this is the Truth. That the world is a play of qualities is the Truth. Now look at the ordinary mortal being:

1. This family which is yours is yours – that is the Truth.

2. The duty which is yours is indeed so – that is the Truth.

3. The one standing before you is also a human being – this too, is the Truth.

4. The one standing before you is akin to you – this is the Truth.

5. Each human being is entangled in his own problems due to his own doing – this is also true.

To face reality is the Truth. To avoid coming face to face with it is living in a lie. And then, everyone has his or her own point of view and perspective regarding reality.

If one possesses the eyes of knowledge, there is a greater degree of Truth in one’s perception. A perspective veiled by moha or ignorance is a perspective which is untrue and unreal. Fix your gaze on the Truth and then lead your life, that is living in reality.

1. First of all, know that this world belongs to the Lord.

2. Then become aware of the transient nature of the body.

3. Know then, that life is duty.

4. Know the other to be a human being as well – realise that he too, possesses pride of intellect and mind.

5. Realise that this world is an interplay of qualities.

6. Know that yagya is the sap of life – it is verily the secret of life.

Knowing all this, base your vision of life on this combination of facts. Only then can you perceive the Truth – or else, everything you see will be blurred and hazy.

Akrodha (अक्रोध) – Absence of anger

In order to understand akrodha first understand krodha – anger.

1. Anger is excessive mental turmoil on account of the obstacles in the path of desire gratification.

2. An immature mental state is the foundation for anger.

3. Angeris the sign of an unhealthy mind.

4. Angeris the consequence of an inferior intellect.

5. Anger occurs due to mental dependency.

6. The manifestation of illusory pride and arrogance is anger.

7. Anger is the weapon of one who wishes to revel in the untrue and the unreal.

8. Anger is the means to conceal one’s inferiority.

9. Anger is a sign of ignorance and lack of discernment.

10. The absence of the ability to decide or resolve causes anger.

11. When the ego is wounded, the consequent reaction and turmoil is anger.

12. When any obstacle comes in the path of gratifying one’s unfulfilled desires, the agonised cries of blind craving constitute anger.

13. Anger is the sound of a demon’s hunger.

Look, angeris not merely outbursts of temper on account of gross circumstances. Anger is actually the illusory ramblings of an immature mind. The aberration caused in the mind due to any hindrance in the path of fulfilment of one’s likes is anger.

Anger can take the form of revenge, mental reactions, mental turmoil, opposition etc.

Due to anger, people:

a) may become silent;

b) may assault others;

c) may resort to defamation and slander;

d) may shirk their duty;

e) may transgress all barriers and codes of conduct;

f) may refrain from actions which could benefit others and do their utmost to harm others.

Don’t think that anger is only a temporary aberration.

1. Temper sometimes does not subside even in a whole lifetime!

2. Grudges are harboured in the heart and erupt at the opportune time to injure others.

3. When one encounters the person towards whom one is harbouring ill feelings, one’s ill will erupts. Even the sound of the enemy’s name brings forth terrible outpourings. Then how can one say that anger has abated?

Little one, often such anger lasts a lifetime.

Anger is a manifestation of the quality of tamas. It is the weapon used by tamas. It is the life of one in whom the attribute of tamas predominates. It is the proof of a demonic nature and also a sign of utter stupidity.

That which is contrary to krodha is akrodha.

1. Akrodha is the sign of one who is ever satiated.

2. It is a sign of desirelessness.

3. Akrodha is the sign of the intelligent.

4. It indicates the equanimity of the individual.

5. It is the mark of a magnanimous heart.

Akrodha is one of the principal attributes of the wealth of divinity. The antithesis of krodha – peace, gentleness, love – all these constitute akrodha.

Listen Kamla, if your life is steeped in Truth, forbearance, self-control, yagya and spiritual aspiration; if you truly love the Lord, your life will be devoid of anger or krodha.

Akrodha is the servitor of Truth, krodha is the lord and master of falsehood. The voice of Truth is silence. The voice of demonic tendencies is krodha. Silence indicates the individual’s goal of self-sublimation; the desire to annihilate others is expressed in the angry roar of krodha. Krodha is the voice of the ego. The voice of egolessness is silence.

When unfulfilled desire seeks satiation, it is bound to find impediments in the path. Similarly, when the ego sets out on the path of self-establishment, it also meets with obstacles on the way. This gives rise to the mind’s desire to protest; the consequent mental turmoil and its resultant onslaught is krodha. Whether this anger or krodha is successful in its vindictiveness is another matter. Several attributes contribute to what form it takes, to the success or failure of its intent.

Tyaag (त्याग) – Renunciation

Let us now discuss Tyaag as a divine attribute.

1. The renunciation of attachment is tyaag.

2. To relinquish the fruits of action is tyaag.

If attachment with the body ceases:

a) The roots of illusion will be severed.

b) Detachment will automatically occur.

c) You can become an Atmavaan.

d) Since attachment with ego no longer exists, you can attain the Supreme state.

e) Then this entirety will be left behind – for attachment was the bondage. Freedom from attachment is emancipation.

f) The renunciation of objects is not true renunciation – renunciation of attachment with objects is tyaag.

g) Renunciation of action is also futile. Renounce attachment to action.

h) If you have renounced and you remember the act of renunciation, your renunciation is not successful.

In fact:

1. One has to renounce the false.

2. One must renounce the attitude of doership.

3. One must renounce ego.

4. One must renounce arrogance and pride.

5. One must renounce the aberrations of the mind.

One can say that it is the unreal that must be renounced and one must then abide in the Truth.

a) Tyaag is renunciation of attachment with the body.

b) Tyaag is renunciation of attachment with the mind.

c) Tyaag is renunciation of attachment with one’s attributes.

d) If one is able to renounce attachment, one will automatically renounce the fruits of action.

e) When no cause remains for the establishment of the ‘I’, then the renunciation of body attachment can be equated with the divine attribute of tyaag.

Shanti (शान्ति) – Tranquillity

1. The absence of mental restlessness and fickleness.

2. The absence of mental turmoil.

3. Pure mind-stuff devoid of aberrations.

Such tranquillity is attainable when one is able to retain one’s equanimity in every situation. Then the desire for the fruits of action vanishes and attachment ceases. When the individual is equally content with both the favourable and unfavourable, and is impartial to both recognition and insult, the mind can be said to have attained peace.

Look Kamla:

a) If one is no longer attached to the body-self;

b) When desire for the fruits of action ceases;

c) When one abides in the Truth;

d) When one knows this entirety to be a mere interplay of qualities –

then only peace and tranquillity will remain. This peace is the eternal servitor of the pilgrim on the path of Truth.

The Lord correctly enjoins, “Love the Truth; tread the path of Truth; experience Truth. Even pretenders treading this path are able to gain much. Then imagine how much more will a true devotee gain, who seeks nothing apart from Ram Himself. Such a one gives himself to Ram and Ram Himself comes to abide within him. Then how can he ever be afflicted by sorrow, recognition, calumny etc.? Such a one abides in bliss from the very first day.”

Apaishunam (अपैशुनम्) – Freedom from malice

1. To desist from criticising another.

2. To desist from surreptitious slander.

3. To desist from holding a low opinion of another.

From the point of view of divine qualities:

a) Once the aspirant realises that everything happens as a result of the interplay of qualities, how can he criticise anyone?

b) If the doers are the qualities, how is anyone to blame for anything?

c) If it is the qualities which dictate a favourable or an unfavourable destiny, how can one censure another?

d) To reject another on account of his high or low caste is sheer foolishness.

e) If someone is ruined through destiny, is he to blame?

f) If a person is lauded because of a favourable circumstance, is that his personal credit?

g) If a person becomes wealthy because of a quirk of destiny, is that his merit?

h) If a person is impoverished by fate, what is the fault of that poor man?

i)  Similarly, what is the fault of the one who is defamed and insulted as a result of destiny?

All these circumstances are caused by the interplay of qualities. To ascribe blame where it is not due, is wrong. The one who possesses the wealth of divine qualities knows that:

1. Nothing is in the control of man.

2. He is ruled by gross, inanimate attributes.

3. He cannot change the universal law.

4. He is bound by his personal destiny.

5. Attributes can be deserving of criticism – but of what avail is it to criticise inanimate attributes?

­­–  One who possesses the wealth of divine qualities may censure another to his face, but he will never do so behind his back.

­­–  His criticism of others is not for the purpose of self-establishment, nor to degrade the other.

Daya (दया) – Compassion

When you understand the role of the qualities:

a) You will understand the helplessness of the other.

b) You will witness his utter blindness.

c) You will be able to experience his pain.

d) You will also be able to understand yourself better.

e) You will be able to know the other better by your own example.

Little one, the spiritual aspirant bears an innate compassion for those burdened with sorrow but he also looks towards the wicked and base with mercy, since he knows that:

1. The tyrannical are also bound by their qualities.

2. The perpetrators of oppression are indeed blind.

3. Due to their innate moha, these wicked oppressors cannot perceive even their own good.

4. Blinded by the attributes of tamas and rajas, they cannot see the Truth.

5. The tyrannical are fettered in abject darkness.

Remember little one, those who can see do not quarrel with the blind. Similarly, those who possess an intellect do not quarrel with fools.

a) The devotee and the man of wisdom look upon the demonic as objects of compassion.

b) They know that those who are blinded with tamas and rajas will pursue their likes and forgo even their peace of mind in the bargain.

c) They thus lose sight of their very Essence.

d) They are treading the path of sorrow with great determination.

e) They are thus wasting away their precious human existence.

Knowing this, the wise seers of Truth perceive such ignorant beings with great compassion. Equipped with the attributes of divinity, they transcend all attributes and are ever engaged in emancipating others from their sorrow. They are the well wishers of all mankind. It is not a question of forgiveness – they merely take no cognisance of the other’s misdeeds.

Such people do not boast about their own sterling qualities, nor do they reject or shun those with inferior attributes. They merely do not desire anything for themselves, neither activity nor refraining from activity.

Alolupt (अलोलुप्त) – Absence of greed; being devoid of desire

One who does not crave the objects he likes, nor longs for recognition and applause, can be said to possess the quality alolupt.

One who is ever satiated, who is ever indifferent towards himself, for what shall such a one hanker? When desire and yearning are eradicated, then no object remains worth craving for. When one is impartial towards what one likes as well as what one dislikes, one will no longer view anything with longing eyes. When one possesses an attitude of equanimity towards both attraction and repulsion, such a one can be described as alolupt.

Mardavam (मार्दवं) – Gentle, soft

The gentle hearted is:

a) one with a magnanimous heart;

b) one whose heart is full of compassionate mercy;

c) one who absorbs another’s sorrow;

d) one who is soft hearted and tender;

e) one who is forgiving;

f) one who cannot stop the flow of his generous heart;

g) one who embraces even his enemies as his own;

h) one who can never be hard hearted.

It is only one who is pure within who can be said to possess the quality described as komal. One who inheres such gentleness will inevitably reflect compassion in all his dealings with others.

Hri (ह्री) – Modesty

1. Hri connotes modesty.

2. It is an absence of pride and the desire for name and fame.

3. He who is unaware of his own qualities is said to possess the quality of hri.

4. It describes one who does not seek to establish himself.

One who fears claiming even his own body-self is indeed full of modest restraint. Since he does not even claim his body as his own, why would he endeavour for applause or praise for any attribute which inheres within the body? He withdraws from any such credit or from the establishment of his body-self. He is extremely ordinary and meek. He will refrain from being in any company where he is likely to receive importance or credit, or be given a pedestal or a position of leadership. He is ever silent towards his likes and towards his virtuous qualities. He will always remain in the background.

a) Silence is his code of honour.

b) Silence is his adornment.

c) Silence is his veil.

d) Silence is his mainstay.

e) Silence is his very core.

f) Silence is his endeavour.

g) Silence is his very life.

h) Silence lies in his knowledge.

i)  Silence is his kingdom.

­­–  He speaks, yet he is silent.

­­–  He endeavours, yet in silence.

It is extremely difficult to know such a one. He may be visibly before you but he is, in actual fact, unmanifest and silence itself.

Achapalam (अचापलम्) – Absence of futile endeavour

1. The absence of fickleness and anxiety.

2. The absence of futile endeavour.

3. The absence of mental agitation springing from negative and positive thought processes.

4. The absence of continually planning new projects.

In fact, such a one is sarvarambha parityagi. Understand the implication of this!

a) Plans are made only if one desires anything or craves any fulfilment.

b) New plans are concocted only by those who think they possess the necessary potential or ability.

c) New plans are made only by those who possess pride of intellect.

d) New projects are initiated only by those who desire to ingratiate others.

e) New works are inaugurated only by those who seek the fulfilment of certain convictions or beliefs.

f) But the one who has renounced all claims over his own body has no cause to initiate any new action.

He supports whosoever comes to him to seek his aid. However, he does not take the lead while holding the other by the hand – he teaches the other to walk ahead of him.

Such are the natural attributes of a Gunatit – of one who is devoid of all attributes, yet is replete with the wealth of divinity.

However, you must remember, such a one is completely indifferent towards himself. Keep this in mind and then understand these attributes. He who cares not for himself, he is the treasure house of all these attributes of divinity.