GitaChapter 16Verse 2

Gita 16.2

Daivasura Sampad Vibhaga Yoga

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् | दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ||२||

ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam | dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr acāpalam ||2||

In essence: Divine nature expresses as harmlessness to all beings and inner peace that neither slanders nor grasps—the quiet strength of one who rests in truth.

A conversation between a seeker and guide to help you feel this verse deeply

Sadhak-Guru Dialogue

Sadhak: "These qualities seem saintly and almost impossible. Non-violence, no anger, compassion to all beings—this sounds like an ideal, not a reality."

Guru: "Tell me, when you are deeply happy, truly content—do you feel like hurting anyone?"

Sadhak: "No, of course not. Happiness makes me want everyone else to be happy too."

Guru: "And when you feel threatened, small, inadequate—what happens then?"

Sadhak: "That's when I become defensive, critical, maybe even aggressive."

Guru: "Precisely. These divine qualities are not achievements to be cultivated through effort but symptoms of inner fullness. When you know yourself as complete, violence and anger have no fuel. When inner peace is your natural state, gentleness is not practiced but expressed naturally."

Sadhak: "So I should not try to be non-violent but rather find that fullness within?"

Guru: "Both. Work on the qualities from outside while awakening to the fullness inside. They reinforce each other. Practicing ahiṁsā purifies the mind and makes it easier to recognize inner peace. Recognizing inner peace makes ahiṁsā effortless. This is why Krishna lists them—to show what you are moving toward and what will naturally emerge."

Sadhak: "What about apaiśunam—not slandering? Sometimes criticism seems necessary to improve things."

Guru: "There is a difference between constructive assessment and the pleasure of fault-finding. Apaiśunam means dropping the latter—the secret joy in diminishing others, the gossip that makes us feel superior. Honest feedback given with compassion remains appropriate. What drops is the malice."

Did this resonate with you? Share it with someone who needs to hear this.

🌅 Daily Practice

🌅 Morning

Set an intention for ahiṁsā: 'Today, I will not harm any being through thought, word, or deed.' Also set a resolve regarding apaiśunam: 'Today, I will not speak ill of anyone behind their back.' These morning intentions plant seeds that shape the day.

☀️ Daytime

When anger arises, use it as a teacher. Pause before reacting and ask: 'What am I protecting? What do I feel threatened by?' Often anger reveals hidden fears and attachments. Don't suppress the anger but don't act from it either. Let it pass through while you choose your response consciously.

🌙 Evening

Review your interactions. Where did you speak truth with kindness? Where did compassion flow naturally? Where did you feel greedy or harsh? Without self-condemnation, simply notice and learn. Compassion toward yourself (dayā bhūteṣu includes you) is essential for spiritual growth. End with gratitude for the opportunities to practice.

Common Questions

Is complete non-violence possible? What about self-defense or protecting the innocent?
Ahiṁsā is primarily about the intention and the general orientation of consciousness, not absolute pacifism. Even Arjuna is told to fight. The key is that action should arise from dharmic necessity, not from hatred, fear, or ego-defense. One can use force to protect without the polluting vibration of violence in the heart. What Krishna condemns is the demoniac nature that harms through cruelty, arrogance, and hatred.
How do I practice freedom from anger when anger seems like a natural response to injustice?
Akrodha does not mean suppressing anger or becoming passive toward injustice. It means not being controlled or blinded by anger. Righteous indignation can coexist with inner peace when it arises from clarity rather than personal hurt. Act against injustice, but from wisdom and compassion, not from reactive fury that distorts perception and leads to more harm.
What is the difference between modesty (hrī) and low self-esteem?
Hrī is a healthy sense of propriety—the refined sensitivity that prevents inappropriate behavior. It is not self-doubt but self-awareness. Low self-esteem comes from a negative self-image; hrī comes from understanding one's place in a larger order. A person with hrī respects themselves and others; a person with low self-esteem diminishes themselves. Divine nature includes dignity and humility together.