विवेचन सारांश

Imbibe the 26 divine qualities loved by Paramātmā

In the first 3 shlokas, Bhagavān sums up the 26 divine qualities that are essential for spiritual growth.

1) Abhayam (fearlessness) - the first and foremost divine quality. Until one is fearless, one cannot walk on the right path to do righteous things. 

How one can achieve Abhayam? a student feels fearless and confident in the presence of a class teacher who knows him/her very well. Similarly, one can feel fearless when one is a favourite of Bhagavān. In the 18th chapter, Bhagavān announced that the one who reads and teaches Gītā and spreads the divine knowledge of Gītā will be HIS most favorite on the Earth. 

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ //18:68//

na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥ
bhavitā na cha me tasmād anyaḥ priyataro bhuvi//18:69//

As we are on the journey of learning Gītā, we can be assured that we are HIS favourites and can be free from fear.

There are two types of fears: 

• External fear: that results from some external factor, like the sight of a snake, lion or thief.
• Internal fear: that arises when one has done something wrong.

Trusting in Bhagavān does not mean one should not run away from dangerous situations. There is a difference between being alert and being afraid. One should be alert and respond appropriately in fearful situations. Fear can be alleviated by regular chanting of bhajans, japas and meditation. One should not be afraid of death either, as it is inevitable. Everything happens according to the laws of Prakṛti, and hence we should not be afraid of anything.

Arjuna was reluctant to kill his own relatives, as he was afraid of committing a sin. Bhagavān explained to Arjuna in the 11th chapter, that as a Kṣatriya, it was his duty to fight and kill the enemies; if he didn’t do so, someone else will kill them. Arjuna should just be a medium (nimittamatram) and act as per divine wishes. 

Like Arjuna, we should realise that we are but a medium and we need to go in that flow. One who is Nimitta should not be afraid as Bhagavān is with him/her.

2) Sattvasaṃśuddhi (purity of mind and heart) - It is very important to keep one’s mind and heart clean. A pot must be clean if milk has to be stored in it. A mirror has to be clean to get a clear and perfect reflection. Similarly, one’s mind and heart should be clean, in order to see the Bhagavān, the Supreme HIMSELF. Purity of mind and heart is very important.

One can only be favorite or lovable by Bhagavān when one possesses divine qualities.

3) jñānayogavyavasthiti (steadfastness in knowledge through yoga) - Being steady is crucial to learn and share this knowledge. Through our journey of Gītā, we may come across many hurdles and hinderances, but we should be steady in our pursuit and be determined not to steer away from this journey.

4) Dāna (Charity) - is a very important part, as money and wealth have become dominant in this era. Many strategies explain how to use one’s earnings. ShukraNiti advocates that one’s monthly income should be split into five parts: 20% for oneself, 20% for reinvestment, 20% for helping relatives, 20% for charity and good work, and 20% for emergency or for future savings.

A very good example of Charity is of a Sadhak from Geeta Parivar, who  wanted to give back to the organization for the service; as she was unable to offer her services as a sewi, she opted to make donations fortnightly for a year. She did it anonymously, with no one knowing her identity, until scrutiny of the database. 

Charity is the most important thing as humans get many things from society, and it is a duty/rule (niyam) to give it back to society or those who are in need. 

देश हमें देता है सब कुछ, हम भी तो कुछ देना सीखे।
सूरज हमें रोशनी देता, हवा नया जीवन देती है।
भूख मिटाने को हम सबकी, धरती पर होती खेती है।
औरों का भी हित हो जिसमें, हम ऐसा कुछ करना सीखें।
देश हमें देता है सब कुछ, हम भी तो कुछ देना सीखें।

Charity doesn’t have to be monetary; it can be of anything such as teaching, sharing knowledge, time, service, sympathy, cleaning the areas around the neighborhood, etc.

5) Damah (control of the senses) - We have two types of senses:

• Jnanendriyas: the faculty of knowledge (eyes, ears, nose, tongue and skin) 
• Karmendriyas: the faculty of knowledge (legs/feet, hands, mouth, the genitals and rectum). 

All these organs and tools are sensitive, and prone to fall for or get attracted by demoniac qualities. Hence, having control over all the senses is necessary, to become divine.

6) Yaj (Yajña) refers to sacrifice. Yajña Samasthi refers to Yajña as an act done for the welfare of all living beings. One should not mistake it for the Havan homam that is done at home on some specific occasions like navaratri. 

The Vedas classify Yajña into five types:

• Brahmā Yajña - reading of Vedas and sharing the Vedic knowledge with others.
• Deva Yajña - Oblations like ghee, cow milk, grains and soma, to the deities.
• Pitri Yajña – Offering of pinda to the ancestors.
• Athithi Yajña – Feeding a guest who comes unannounced (athithi).
• Sambhūta Yajña – voluntary service for the welfare of society.

8) Tapah refers to austerity, practices that purify the mind and body. Any act performed with the sense of ‘kartavya buddhi’ amounts to tapah. Students listening attentively in a class with complete faith, a mother preparing food for the family selflessly, a cricketer playing for his nation with all devotion are examples of tapah.

9) Aarjavam refers to straightforwardness, where one is honest and transparent always. Shabari from Ramayana is believed to be the best example. She was told by her Guru Matang Rishi before he passed away that Sri Ram Ji would visit her. She was 16 years old when her Guru said this to her. With full faith and belief, she would clean the path to her house and decorate it with flowers every day, in anticipation of her Bhagavān’s visit. She did not waver in her faith, nor doubted her guru’s prediction. She waited for years together; and she even kept sweeter fruits aside for Bhagavān; finally, when she was 80 years old, Sri Ram ji blessed her with HIS presence. In reward for her unadulterated devotion and faith, HE revealed the Navadha bhakti to her, and helped her attain union with the Divine. 

10) Ahimsa - refers to non-violence and the practice of not causing harm to any living being, not only in terms of physical harm, but also in the form of manasa (mind or thoughts), vacha (speech) and karmana (action). In general, it is easy for one to refrain from physically hurting others, but it is difficult to control mental agitation. Harbouring harmful thoughts in one’s mind also amounts to violence. Similarly, speaking rudely or hurting by way of words amounts to violence. One should not forget that by hurting others, we are in fact hurting Bhagavān, who resides in everyone’s heart. 

Sarvasya Chaaham Hrudi Sanni vishto'(15.15)
I reside in the heart of everyone.

Hence we must not hurt anyone with our actions, thoughts or words.  

11) Satyam - refers to truthfulness. Satyam is the backbone of all the Gunas (virtues) as until one has this quality, one cannot have/achieve and sustain all the other Gunas. In the absence of truth, demoniac (negative) qualities like fear, anger and violence will creep in.

Truth is of two types: Satyam which is truth per se, and Hrtam which is absolute truth. For example, if we see monkeys and tell someone that we saw monkeys, it is satyam; and when we say in detail that we saw 4 monkeys, it is hrtam or perfect truth.

It is very important to know that one should speak only the truth that will make others happy or feel lovable - 'Apriyanrit Varjitam Yatha Bhutarth Vachanam’. One should not speak the truth that hurt or feel offended others. The same has been explained in Manu Smriti as “Na bruyat satyam apriyam”.   

12) Akrodha (Absence of anger) - refers to maintaining calmness and not succumbing to anger. In simple terms, one gets angry when someone does wrong things/actions, but he/she can control the anger and maintain calmness. Akrodha is different from Ksamah, the quality of forgiveness with no feeling of anger. 

13) Tyāgaḥ (Renunciation) - refers to the act of giving up attachment to material possessions and desires. A simple example - one who loves tea offers it to another wholeheartedly / happily though there is only one cup of tea left. Tyāgaḥ  is giving up something for the benefit of others, without expecting any reward.

14) Shanti - refers to inner peace and calmness, that comes from true renunciation. One is always happy, calm and blissful with whatever he/she has, be it dresses, properties, wealth, social positions, etc.   

15) Apaishunam - refers to absence of finding faults of others. It is the quality of not criticizing others or finding faults in others. One can express one’s opinion for the benefit of others, but it should not be a result of fault finding. 

16) Dayā bhūteṣva - refers to showing kindness and empathy towards all living beings. One must have compassion for others, and help them overcome their sufferings. Good people are like clarified butter, which melts when exposed to the sun. Infact, they are better than butter, because butter melts only when the sun rays hit it. But good people's heart melts when sorrows hit others.

17) Aloluptvaṃ - refers to absence of greed. It is the opposite of Loluptvam (Covetousness/ desire to possess what another has). Some people are always focused on having more than that the others, and they feel greedy over others' possessions.  One who does not possess such a greedy quality and offers charity for others is said to possess the quality of Aloluptvaṃ.   One should crave for the good qualities of others rather than material possessions. The lesser the desires to possess material items, greater is the peace obtained.

18) Mārdavaṃ (Gentleness) -  Being gentle and kind in behavior. Peace will automatically make a person gentle in actions and thought. Neither will he have malice towards others, nor will he be affected by others' malice towards him.

19) Hrīr - refers to having a sense of humility and modesty. This quality is a savior for anyone who possesses it. One should think whether his act would be good or bad, causing harm to others. When one feels ashamed or guilty about doing wrong deeds, he will automatically stop doing bad deeds.

20) Achapalam - refers to absence of Fickle mindedness. Bhagavān says one must be focused and steadfast and should not get carried away by distractions. 

21) Tejaḥ - refers to Vigor, the energy and enthusiasm to pursue righteous actions. We feel happy and automatically want to do Prāṇam to saints, because of the tejas radiating from their face. Their aura is full of positive, divine vibrations.

How can Tejaḥ be achieved? It comes from the having sattvik food. The food that one eats gets converted through ras, rakth, mamsa, maj, vyast, veer, and ojah to tejah. Eating junk food does not generate tejah, and should be avoided. 

22) Kṣhama - refers to forgiveness, the ability to tolerate, forgive others and let go of grudges. One should not tolerate or forgive out of a sense of being powerful. When upset due to others' behaviour, we should remind ourselves that everyone is a part of the same Paramātmā, and hence must refrain from getting angry with anyone. Not forgiving someone is as good as not forgiving Paramātmā who is residing within that person.

23) Dhṛtiḥ - refers to fortitude, the strength to persevere through difficulties and remain steadfast. For eg. one should be patient enough to learn and understand the essence of all the 18 chapters and shlokas of Geeta over a long period of time, rather than impatiently rush through in a short period.

24) Saucham - refers to both, inner purity of thoughts, and outer cleanliness. Just as we wash our hands to keep them clean, we must also watch our thoughts and keep our mind clean. 

25) Adroho - refers to absence of hatred and ill-will or enmity towards others. Hatred gives rise to anger and violence which would steer us off the path leading to the Divine. Hence, we must try to forgive others.

26) Nāti-mānitā - refers to absence of pride, humility and lack of arrogance. Our self-esteem (Ahankar) causes us to believe that we are superior than the others, and generates a false pride within us. This is false because all of us are creations of the Paramātmā who is not partial to anyone. Everyone is same! Any talent one has is due to HIS grace, and not one’s own achievement. Realising this, we should be humble and simple, completely free of all ego and pride.

Bhagavān said Arjuna that those who possess these qualities are the ones with qualities of divine nature.

• Listening to vivechans
• Reading a spiritual book
• Listening to Astha or Sanskar TV
• tolerance to be good
• observing niyama 
• following a pledge despite difficulties etc. 

• transparency
• simplicity
• one lives and behaves naturally, as the person really is
• one does not want to look better than what he or she is
• one does not want to look more qualified than what he or she in actual is.