Verse 2
Ahiṁsa is the extending of
harmlessness and fearlessness to all living beings. No injury can come from us,
and no living being need fear us. We are a source of fearlessness,
harmlessness; this is ahiṁsa.
It does not consist so much in not causing
bodily injury to beings in the physical world, as in not harming any living
creature in the world around from the realm of thought.
Real Ahimsa means, even in unavoidable
disturbances around ourselves, if our motives are pure and clean, any of our
actions taken in such a situation which is required, then we are still
practicing Ahimsa.
As the Head of Organization, when someone had
to take strict action of dismissing a staff who had indulged in activity in the
organization which was against the interest of the organization and proved
absence of integrity, that staff has to be dismissed, no
doubt, but the head of the organization calls the
staff to his private chamber when the staff was about to
leave, and much to the surprise of that staff, the staff was hugged
and was advised to take to the correct path in future!!
Thus, the action is strict, befitting the
circumstances but the inner heart is full of Love.
Akrodhaḥ is freedom from anger. We should not
become enraged over small things.
What can be the root cause for
anger? When we are attached to a thing and we want that thing/human being to give us
in a particular way and it does not happen, then we get angry.
When we are averse to a thing/being and we have to come face to face with that thing/being, we get angry.
Thus, the root cause for anger is
attachment/aversion, which are colourings of the main ego, avidya.
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. If
a seeker is capable of living, conscious of Truth harming none, keeping an even
temper, in a spirit of renunciation, inspite of all disturbing environments and
happenings around, then he is the one who shall come to experience peace and
quietude in himself. Even in the midst of a stormy life and outrageous
circumstances, such an individual can successfully keep his inward balance and
intellectual poise.
Apaiśunam is
the absence of crookedness and cunningness in speech or expression, in respect
of other people.
Chinmaya writes,
“…A seeker who is trying to reach a fuller and
more exhaustive self-expression should develop such an inward harmony that his
speech should echo the fragrance of his soul.
A speech with softness of tone, clarity of
expression, honesty of conviction, power of bringing a clear picture in the
listener's mind with no veiled meaning, overflowing with sincerity, devotion
and love, becomes the very quality of the autobiography of the speaker's
personality.
To develop, therefore, a habit of such speech
would be unconsciously training many aspects in ourselves which are all
necessary for the perfect disciplining of the inner equipment.”
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.
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.
Where the purpose/ goal is clear
and the actions pursued for the fulfillment of the Goal have the
background of all the earlier values, then there is no possibility of
fickleness in such a meaning. Wherever a human being has one goal and
keeps thinking of various other things other than the goal, then
there is fickleness in taking up action for the fulfillment of the goal to
such an extent that the goal itself is forgotten and the being ends up
taking all petty actions not befitting the attainment of goal.
Love.
