विवेचन सारांश

Divine Qualities a gateway to Liberation and Demoniacal Qualities the cause of bondage

Bhagavān listed 26 divine qualities, with fearlessness being the foremost in the army of virtues. 

As Bhagavān said in Chapter 4, In time, the practice of Yoga gets destroyed by indulgence.

एवं परम्पराप्राप्तमिमं राजर्षयो विदु: |
स कालेनेह महता योगो नष्ट: परन्तप || 4.2||

the saintly kings thus received this science of Yog in a continuous tradition. But with the long passage of time, it was lost to the world.  

When enjoyment overtakes life, Yoga fades. A disciplined life restores balance.

• Dānaṃ (Charity): 

Charity is not limited to giving money; it includes donating time, love, and even credit to others. For instance, a mother-in-law who credits her daughter-in-law for preparing delicious food even though she had only cut the veggies, creates harmony. On the other hand, withholding such acknowledgment leads to discord. Charity, in all its forms, like vidyā dāna (knowledge), rakta dāna (blood donation), anga dāna (organ donation); fosters solutions and strengthens bonds.

• Daman (Self-Control): 

Daman or self-control is a divine quality. Initially, restraint feels challenging, but with persistence, it becomes a habit. For example, waking early may be difficult at first, but over time, the inner Ram awakens, naturally guiding the body and mind. Self-control extends to speech, avoiding harsh words, and aligning actions with divine intent. Every act should be performed for HIM. This intent (bhāva) is enough to keep one on the right path leading to the Divine.

• Yajña (Sacrifice): Sacrifice encompasses more than rituals; it includes Dravya Yajna (offering materials), Tapo Yajna (austerities), Jnana Yajna (sharing knowledge), and Japa Yajna (chanting). HE Himself explained Yajña in the 4th chapter - 

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे l
स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता:ll4.28ll

Some offer their wealth as sacrifice, while others offer severe austerities as sacrifice. Some practice the eight-fold path of yogic practices, and yet others study the scriptures and cultivate knowledge as sacrifice, while observing strict vows.

In the 10th chapter Bhagavān said, "Among sacrifices, I am Japa Yajna." Thus constantly chanting the Divine name is itself a sacred offering.

• Svādhyāya (Self-Study):

• Tapah (Austerity):

Arjav means speaking with sweetness and humility. One's words should always remain gentle and pleasant, akin to being laced with sugar. However, the sweetness is not about consuming sugar but letting it dissolve into one's speech, making conversations delightful and harmonious.

The metaphor of "ice on the forehead" represents maintaining a calm and cool demeanour, even in challenging situations. Combining this with "sugar in the mouth" creates the essence of Mardav (gentleness) and Arjav (simplicity and honesty). Together, they signify a refined personality that radiates peace, kindness, and honesty in words and actions.

• Ahiṃsā (Non-Violence):

Ahimsa means non-violence, but its true essence is often misunderstood. We commonly hear the phrase "Ahiṃsā Paramo Dharma" (Non-violence is the ultimate duty). However, this is only half the truth. The full understanding lies in its context.

If a person is perpetuating violence and endangering society, stopping their violence, even by force, is also Ahiṃsā. For example, if a violent individual is about to harm thousands, neutralising them to protect innocents is considered an act of non-violence. This is why when a criminal is sentenced to death for heinous crimes, it is not violence but Ahiṃsā in action, as it prevents further harm.

Similarly, a soldier standing at the border does not kill out of personal enmity. When he kills a terrorist, it is a duty to protect his nation. For this selfless act, he is honoured with awards like the Param Vir Chakra. The soldier’s action is not considered violence but duty-driven non-violence because it prevents greater harm.

However, killing for personal gain, pleasure, or selfish reasons is true violence. Such actions are condemned as they stem from selfish desires and harm society. This is why Bhagavān emphasised the concept of Ahiṃsā as a divine quality while also instructing Arjuna to fight in the Mahabharata.

HE told Arjuna that HE has already destined the demise of individuals like Duryodhana and Dushasana, who committed grave sins. Bhagavān urges Arjuna to act as HIS instrument, fulfilling his duty as a warrior. Arjuna must act not out of hatred but as a duty to uphold Dharma (righteousness).

द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् |
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् || 34||

Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by Me. Therefore, slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

However, Bhagavān added: "Nirvairah sarva bhuteshu" - be without malice toward anyone. Even when killing the enemy, Arjuna is reminded to act without personal enmity, driven only by the duty to protect Dharma. This action, done selflessly, is not violence but Ahiṃsā in its truest form.

As Bhagavān instructed Arjuna in Chapter 11, duty sometimes requires decisive action for the greater good. This form of non-violence, rooted in responsibility, is a divine quality. 

• Satyam (Truth and Sweetness):

• Akrodhaḥ (Control Over Anger):

• Tyāgaḥ (sacrifice): 

•  Apaiśunam (Avoid Gossip and Slander):

Talking ill behind someone’s back or indulging in gossip is Asuri Sampath (demonic nature). Speaking kindly and refraining from slander reflect divine qualities. This was illustrated with a story :

A daughter-in-law prioritises attending a kitty party over welcoming her visiting family, including her brother and sister-in-law, at home. Despite her mother-in-law's reminders about the importance of being present, she insists on leaving, saying she will return quickly. Her reason being that if she misses the kitty party, others present will gossip about her, and she did not want that to happen.

• Dayā bhūteṣu (compassion for all beings): 

This divine quality helps maintain balance and harmony in relationships and society.

• Mārdavaṃ (Gentleness):

• hrī (Shyness and Modesty): 

• Tejaḥ (Vigour):

• Kṣhamā (Forgiveness)

A person with this trait forgives quickly and does not hold grudges. If something goes wrong, he forgives. If someone speaks wrongly, he forgives. If someone behaves poorly, he forgives. His ability to forgive is swift. 

A person who cannot forgive carries the thorn of humiliation in their heart. If this thorn remains, it fuels the desire for revenge. 

Holding onto resentment ties the soul to the past, and one may be reborn to seek retribution. Forgiveness is essential. One needs to let go of grievances and move forward. There’s no time to dwell on past wrongs; life is too short for that. Let go, forgive, and keep moving ahead. Without forgiveness, one cannot progress. This quality of forgiveness is divine.

• Dhṛitiḥ (Patience and Determination):

• śhaucham (Purity):

• Adroho (absence of enmity):

 Shankaracharya Maharaj wrote in Bhaja Govindam: 

पुनरपि जननं पुनरपि मरणं,पुनरपि जननी जठरे शयनम्।
इह संसारे बहुदुस्तारे,कृपयाऽपारे पाहि मुरारे ll

भज गोविन्दं भज गोविन्दं, गोविन्दं भज मूढ़मते।

संप्राप्ते सन्निहिते काले, न हि न हि रक्षति डुकृञ् करणे ॥१॥

• Nāti-mānitā (absence of pride): 

Pride (Ati-mānitā) often sneaks up subtly, "attacking from the back," as it feeds on power, status, and possessions. It deceives one into believing these are personal accomplishments. However, humility (Nāti-mānitā), the most significant soldier of Daivi Sampad (divine qualities), serves as a protective shield against this attack. When one acknowledges that all possessions, powers, and even one's existence belong to the Supreme, the ego dissolves, making one humble, regardless of external achievements.

These are the twenty-six virtues of a saintly nature. These should be cultivated as a part of our spiritual practice for elevating ourselves to the supreme goal. One should seek these Daivi qualities from Bhagavān instead of pleading for worldly possessions which provide temporary happiness.

It is crucial to note that even a single Asuri Sampat can destroy all the Daivi Sampat one has cultivated. Just as a small nail can puncture a large boat, allowing water to seep in and eventually sink it, one demonic quality can destroy the foundation of all divine virtues.

• Darpa (Arrogance):

A grieving mother approached Gautama Buddha, holding the lifeless body of her only son, pleading with him to bring her child back to life. Buddha set a condition: she must bring him four grains of rice from a household where no one had ever died. The woman searched from house to house but could not find a single family untouched by death. Realising the universal truth of mortality, she sought Buddha's forgiveness. This story illustrates that grief diminishes over time, and one day, it fades entirely. Joy and sorrow are both fleeting. Thus, in the Bhagavadgītā, Bhagavān advises:

सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ |
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 2.38||

Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.

The session concluded with a closing prayer and the recitation of the Hanuman Chalisa.