Chapter 17 Shloka 15

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।

स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते।।१५।।

Speech which is non-offensive, truthful,

pleasant, beneficial and which comprises

the regular study of the Scriptures,

constitutes austerity of speech.

Chapter 17 Shloka 15

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।

स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते।।१५।।

The Lord says, “Now hear about the tapas of speech!”

Speech which is non-offensive, truthful, pleasant, beneficial and which comprises the regular study of the Scriptures, constitutes austerity of speech.

The Lord has repeatedly warned us:

1. Never say anything to the ignorant which may perturb him.

2. Say nothing to the foolish that is not understood by their intellect.

3. The man of wisdom acts like the foolish and ignorant and then guides them towards righteous and appropriate action.

The man of wisdom who abides in the Truth:

a) is a well-wisher of all;

b) is ever forgiving towards all;

c) retains an attitude of equanimity towards both criticism and fame;

d) retains an attitude of equanimity towards both action and inaction;

e) views both friend and enemy impartially;

f) is desireless.

Accepting all this as true, the one living in Truth will never reject anyone as bad or evil. Even if the other forsakes him, he does not desert anyone. Nor does he speak a language that will perturb the ignorant.

Because:

1. Such a one understands the truth regarding the interaction of gunas.

2. He knows that others’ actions are not in his control.

3. He realises that the other is blind.

Therefore, the man of wisdom will never fight with the blind and the helpless. He will not hurt them with provocative language. He will always speak the truth, he will say what the world likes to hear, but he will also say what is in the interest of others. This combination of the truthful, the pleasant and the beneficial sometimes becomes very difficult to achieve.

1. It is easy to tell others what is beneficial for them.

2. It is easy to guide others regarding their duty.

3. It is also extremely easy to make false statements.

But here the Lord says that one’s statements must be simultaneously true, pleasant and beneficial.

All this applies to the common man, to one who is bound by the attribute of sattva, to light and to happiness. That is, the Lord is elaborating on the tapas of the spiritual aspirant who is sattvic by nature.

Arjuna’s behaviour towards Duryodhana

There is a subtle point hidden herein. Understand it carefully. If one applies this very shloka to Arjuna, then:

1. Arjuna should never have opposed Duryodhana.

2. Duryodhana would have been pleased if Arjuna had said:

­­–  “Take this kingdom – it is yours.”

­­–  “You are the greatest of all.”

­­–  “You are the most valiant warrior.”

Duryodhana’s mental turmoil would have subsided instantly if the Pandavas had given him what he considered dear, and what he felt was essential for his well being. Arjuna merely had to say a few words to him – in fact if he had repeated to Duryodhana what he had said to Lord Krishna at the beginning of the war, Duryodhana would have been very pleased indeed.

Arjuna said to Lord Krishna:

1. “I do not wish to kill my Gurus.

2. I do not wish to kill my kith and kin who are like my parents.

3. It is better to beg for alms rather than spill their blood.

4. I am mentally disturbed.

5. It has become difficult for me to lift the Gandiva.

6. I shall not fight.”

The Lord’s instruction to Arjuna:

1. “Do not be a coward!

2. Fight! This is your duty.

3. It is your dharma to annihilate the tyrannical.

4. I too, take birth to fight tyranny on earth.”

The gist of what the Lord is saying in the Gita:

a) He is persuading Arjuna to fight.

b) He is exhorting him not to seek escape from duty.

c) He is commanding him to re-establish himself in the Kshatriya dharma.

Arjuna was rich in divine qualities. He already had a lifetime practice of divinity behind him. Yet the Lord said to Arjuna, “Be thou a gunatit. Be like Me and imbibe My dharma.”

The Lord is saying this to:

a) a practicant established in the quality of sattva;

b) one who is fettered by the natural tendencies of sattva;

c) a spiritual practicant.

Why did Arjuna become confused about where his duty lay?

Because:

a) he was pure of heart;

b) he was generous by nature;

c) he worshipped his elders and respected seniors;

d) he was grateful and obedient;

e) he naturally respected and venerated his elders and Gurus;

f) he was protective even of his enemies.

Therefore, when Duryodhana was surrounded by enemies, he protected even Duryodhana.

The Lord is explaining the tapas of speech to Arjuna. In doing so, He is not dictating what Arjuna should say – He is merely explaining various qualities to Arjuna so that the latter can transcend all attributes and become a gunatit – unaffected by all qualities.

Brahm’s nature

a) Brahm’s nature is Adhyatam – the art of spiritual living.

b) Brahm’s nature contains boundless love.

c) Brahm’s nature is unending forgiveness.

d) Brahm’s nature is infinite justice.

e) This justice ensures that there is no escape from the fruits of one’s actions, however unpalatable they may be.

The Lord says:

1. To rid one’s speech of selfish desire is tapas.

2. To make one’s speech truthful is tapas.

3. The spiritual aspirant never quarrels with anyone.

The sadhak or one in whom the quality of sattva prevails, practises swadhyay in this way.

Swadhyay (स्वाध्याय)

1. Study for self benefit – constituting reading of books or Scriptures and silent contemplation on what one has read.

2. To imbibe the significant words of the Scriptures, dwelling specially on their meanings, for the purpose of self improvement.

3. To endeavour to understand the hidden meanings of scriptural terms that describe the Supreme Truth.

4. To first read or hear the Scripture and then endeavour to understand the injunctions therein.

5. To reflect and meditate on the word of the Scriptures.

6. To understand the essence of scriptural decree.

7. To understand the external manifestation or practical translation of that scriptural injunction.

8. To continually introspect and reflect on what the Scripture enjoins and then endeavour to bring it into one’s life’s practice.

This is the practice of swadhyay. This is also the method of imbibing qualities that lead us closer to our spiritual goal. Such practice is tapas.

It is such practice that strengthens our ability to remain uninfluenced by all qualities – others’ as well as one’s own. Divine qualities also first arise through practising them with a few chosen individuals, until their constant usage makes them universal in nature. In fact it is then that these qualities become truly divine.