अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।।16.2।।
ahiṁsā satyam akrodhaḥ tyāgaḥ śāntiḥ apaiśunam; dāyā bhūteṣu aloluptvaṁ mārdavam hrīḥ cāpalam
Translation
Non‑violence, truth, absence of anger, renunciation, peace, absence of calumny; compassion to all living beings, absence of greed, gentleness, modesty, and absence of thoughtlessness.
Word Meanings
ahiṁsā — non‑violence; satyam — truthfulness; akrodhaḥ — absence of anger; tyāgaḥ — renunciation; śāntiḥ — peace, tranquility; apaiśunam — absence of calumny; dāyā — compassion; bhūteṣu — towards all living beings; aloluptvaṁ — absence of greed; mārdavam — gentleness; hrīḥ — modesty; cāpalam — absence of thoughtlessness
Understanding the Verse
Verse 2 of Chapter 16 enumerates the divine qualities that constitute the 'divine' (daivi) nature, laying a clear contrast with the demonic (asuri) traits described later. The verse opens with अहिंसा (ahiṁsā), the principle of non‑violence. In the Bhagavad Gita, ahimsā extends beyond physical restraint; it embodies a compassionate mindset that refrains from harming any sentient being, fostering harmony in personal conduct and societal interaction.
Following ahimsā is सत्यम् (satyaṁ), the steadfast adherence to truth. Truthfulness is not only verbal honesty but also the alignment of thought, speech, and action with the eternal reality of dharma. In the context of the Gita, satya serves as a bulwark against deception, which can erode spiritual progress.
The third attribute, अक्रोधः (akrodhaḥ), signifies the absence of anger. Anger clouds judgment, ignites conflict, and binds the mind to samsaric cycles. By cultivating akrodha, the aspirant maintains equanimity, allowing rational discernment and compassionate response.
Tyāgaḥ (renunciation) follows, indicating a surrender of attachment to personal gains and outcomes. This does not imply abandonment of duties; rather, it reflects performing one’s responsibilities without craving results, a central teaching of Karma Yoga.
Śāntiḥ (peace) is presented next, highlighting inner tranquility that arises when one is free from the disturbances of desire, hatred, and ego. Such peace is a prerequisite for clear perception of the Self (ātman) and the divine purpose.
The verse then mentions अपैशुनम् (apaiśunam), literally “absence of calumny.” Calumny or slander creates discord and vitiates the purity of speech. Its omission underscores the importance of speaking truthfully and respectfully, preserving the sanctity of communication.
The second line begins with दया (dāyā), compassion toward all living beings (भूतेषु). Compassion is the living expression of divine love, prompting altruistic action and the alleviation of suffering.
Aloluptvaṁ (absence of greed) counters material attachment, ensuring that the seeker is not driven by selfish accumulation but by spiritual growth. Greed, or alobha, distorts perception and fuels endless cycles of desire.
Mārdavam (gentleness) adds a subtle softness to demeanor, allowing interactions to be marked by kindness rather than harshness. This gentleness softens the heart, making it receptive to higher truths.
Hrīḥ (modesty) is the inner restraint that prevents pride and egoic exhibition. Modesty keeps the practitioner grounded, fostering humility essential for authentic spiritual practice.
Lastly, cāpalam (absence of thoughtlessness) calls for mindfulness. Thoughtless action leads to error and moral lapse; deliberate awareness ensures that conduct aligns with dharma.
Collectively, these qualities define the divine personality (daivi guṇa) that Krishna urges Arjuna to cultivate. By embodying non‑violence, truth, equanimity, renunciation, peace, and compassion, a seeker transcends the destructive asuri tendencies, moving toward self‑realization and liberation (mokṣa). The verse thus serves as a practical checklist for ethical and spiritual refinement, guiding aspirants toward a life of righteousness and inner harmony.
