Commentary on the Bhagavadgita : 33- Swami Krishnananda.

 ===============================================================

===========================================================

Sunday, May 08, 2022. 21:20.

Discourse 44:  The Sixteenth Chapter Begins – 

Divine and Undivine Qualities :

POST-33.

================================================================

=============================================================

Kṣama is fortitude. We do not try to wreak vengeance on someone who has committed some mistake, and do not go on thinking of one mistake that a person has committed even though that person may have hundreds of good qualities. Generally, the evil that men do lives after them; the good is often buried with their bones. This is not to be our attitude. A hundred sacrifices a person has made, and for twenty years that person has served us, but one day he does something which is very displeasing and we remember only that, and not the twenty years of service. We must have a forgiving attitude, because who has absolutely no fault? “Forgive us our trespasses, as we forgive those that trespass against us” is a very touching line in the Lord's Prayer. “Let me forgive everyone in the same way as I would wish to be forgiven for all my trespasses”—because every minute we commit some mistake, and if we are going to be punished for every little mistake, then we cannot exist in this world. In turn, this should be our attitude towards other people. Be kindhearted.

Dhṛtiḥ is determination to achieve our goal, and never slacken our effort, and be decided in our mind that, “Perhaps this is the last birth of mine. Why should it not be the last birth, when I have put forth all my energy and I honestly strive for the attainment of God Almighty? I have no defect in my mind. I have no greed. I don't harm anybody. To my mind, there is nothing wrong. Therefore, God should be kind to me. I shall realise God in this birth.” If this kind of determination is there, something really worthwhile may take place one day, perhaps in this life itself.

Śaucam is purity. We know much about it—external purity and internal purity. I need not go on harping on this subject.

Adrohaḥ is never committing blunders in respect of ourselves or of others. This blundering and floundering habit is due to the preponderance of rajoguna, which keeps us restless always and never allows us to concentrate on anything. If we touch something, it falls down; if we take a cup of tea, it spills on our clothes; when we speak, we fumble; when we utter a sentence, there is no verb. These are distractions which cause a habit of blundering—adrohaḥ.

Nātimānitā is never expecting too much regard and respect from people. Do not say, “Oh! He came, but he didn't greet me.” It is said that Rama respected other people first; and if other people did not speak, he would speak first. He would not have the attitude: “Why should I speak first? Let the other person speak first.” Rama would speak first. Swami Sivanandaji Maharaj was like that. If a person did not touch his feet, he would touch that man's feet. People would be horrified. “Maharaj! You are touching the feet of that person?” Sahasraśīrṣā puruṣaḥ (P.S. 1). He would speak first. “How are you? Acche hain maharaj? Theek hai?” Even if that person did not speak a word, he would immediately start a conversation: “How are you?” That man would be very highly pleased, and start speaking to him. So do not ask for respect. Give respect to others. Amāninā mānadena kīrtanīyaḥ sadā harīḥ (Siksa 3): We are fit to take the name of God only if we give respect to everybody and do not expect any respect for our own self.

“These are the great qualities, O Arjuna, that may be called divine, gracious, noble, superb.”

But what are the qualities which are not divine? They are practically the opposite of these noble characteristics that are delineated as adorning a spiritual seeker, saint and sage.

Dambhaḥ (16.4) is vaingloriously putting on a show—making a show of that which is really not there. Dambhaḥ is a show of something which is not there. Darpaḥ is pride over something which is already there. So, either way there is some show. The only difference is that in one case there is nothing and in the other case there is something, but it is a big demonstration, adumbration and vainglorious advertisement of one's great importance. Darpaḥ is garva, pride; dambhaḥ is vainglorious behaviour—dambhaḥ darpaḥ.

Abhimāna is being intensely self-conscious, always thinking of oneself, always looking in the mirror, being fond of oneself, and imagining that all people are thinking of us only, while nobody is thinking of us. This is abhimāna, too much egoism, self-consciousness.

Krodhaḥ is anger, as I mentioned. Lord Krishna refers to it once again.

To be continued ....

===============================================================