Commentary on the Bhagavadgita : 32- Swami Krishnananda.
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Discourse 44: The Sixteenth Chapter Begins –
Divine and Undivine Qualities :
POST-32.
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Akrodhaḥ is freedom from anger. We should not become enraged over small things.
Tyāgaḥ is living a simple, frugal life; as it is generally said, simple living and high thinking. That may be said to be tyāgaḥ. We do not accumulate property, treasure, wealth etc., more than what is essential for our minimal comfortable existence, and we renounce all other things.
Śāntiḥ is being always inwardly calm, composed, serene.
Apaiśunam is the absence of crookedness and cunningness in speech or expression, in respect of other people. We should be before people exactly what we are in ourselves, and we should not have three personalities—one for ourselves, one for our family members, and one for the office. Three personalities are not good. They are like three sets of accounts: one for us, one for our partner, and one for the income tax officer. One should be free from crookedness, cunningness, etc., because if we behave like that we will be treated in the same way by the world outside. What we give to others will be given back to us.
Dayā means to be compassionate. When we see suffering, we feel within ourselves “What will happen if we are in that condition?” When we identify ourselves with that miserable state in which living beings exist, we will feel a tenderness of approach and we will cast an eye of compassion, and to the extent of our capacity we will do something to redress that sorrow. Dayā bhūteṣu is mercy in respect of all living beings.
Aloluptvaṁ is absence of greed. We should never say that we want this or we want that. Whatever comes is okay. Yadṛcchālābhasaṁtuṣaḥ (4.22): Be contented, satisfied with whatever comes of its own accord or without too much of strenuous effort. If for the sake of ten percent of happiness we have to put forth ninety percent effort, then that happiness is not worth anything because the sorrow of struggle is much more than the little jot of joy that ensues.
Mārdavaṁ is softness—soft speech, soft behaviour, soft conduct, soft movements. Everything is very soft, mild and subdued, not irritable. Mṛdutvaṁ, the opposite of mārdavaṁ, is suddenly rising into action or jumping into expression of words that are not pleasing. Very soft, calm, quiet, and pleasing—that is mṛdu. Mārdavaṁ is a quality of that kind.
Hrīḥ is shame in the presence of things which are forbidden. It is an automatic repulsion from actions and even thoughts that are contrary to an elevated form of spiritual life.
Acāpalam is steadfastness, freedom from fickleness. Thinking something now, thinking another thing after some time and a third thing tomorrow, and with no concept of the final aim of life, no clarity of perception in regard to what is to be done now and what is the actual program of one's life, having everything in chaos—that would be chapalata. The absence of it is acāpalam—steadfastness and a clear perception of the values of life, right from now till the end of our life.
Tejaḥ is vigour, energy, strength, and not a drooping spirit. This is the quality of tejas, or energy, vigour, capacity to work. An indefatigable frame of the body and mind will automatically come to us as a consequence of following the other qualities mentioned earlier.
To be continued ....
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