Bhagavad Gita - Chapter 18 - Shloka (Verse) 42

शमः -- मनको जहाँ लगाना चाहें? वहाँ लग जाय और जहाँसे हटाना चाहें? वहाँसे हट जाय -- इस प्रकार मनके निग्रहको शम कहते हैं।दमः -- जिस इन्द्रियसे जब जो काम करना चाहें? तब वह काम कर लें और जिस इन्द्रियको जब जहाँसे हटाना चाहें? तब वहाँसे हटा लें -- इसी प्रकार इन्द्रियोंको वशमें करना दम है।तपः -- गीतामें शरीर? वाणी और मनके तपका वर्णन आता है (17। 14 -- 16)? उस तपको लेते हुए भी यहाँ वास्तवमें तप का अर्थ है -- अपने धर्मका पालन करते हुए जो कष्ट हो अथवा कष्ट आ जाय? उसको प्रसन्नतापूर्वक सहना अर्थात् कष्टके आनेपर चित्तमें प्रसन्नताका होना।शौचम् -- अपने मन? बुद्धि? इन्द्रियाँ? शरीर आदिको पवित्र रखना तथा अपने खानपान? व्यवहार आदिकी पवित्रता रखना -- इस प्रकार शौचाचारसदाचारका ठीक पालन करनेका नाम शौच है।क्षान्तिः -- कोई कितना ही अपमान करे? निन्दा करे? दुःख दे और अपनेमें उसको दण्ड देनेकी योग्यता? बल? अधिकार भी हो? फिर भी उसको दण्ड न देकर उसके क्षमा माँगे बिना ही उसको प्रसन्नतापूर्वक क्षमा कर देनेका नाम क्षान्ति है।आर्जवम् -- शरीर? वाणी आदिके व्यवहारमें सरलता हो और मनमें छल? कपट? छिपाव आदि दुर्भाव न हों अर्थात् सीधासादापन हो? उसका नाम आर्जव है।ज्ञानम् -- वेद? शास्त्र? पुराण? इतिहास आदिका अच्छी तरह अध्ययन होना और उनके भावोंका ठीक तरहसे बोध होना तथा कर्तव्यअकर्तव्यका बोध होना ज्ञान है। विज्ञानम् -- यज्ञमें स्रुक्? स्रुवा आदि वस्तुओंका किस अवसरपर किस विधिसे प्रयोग करना चाहिये -- इसका अर्थात् यज्ञविधिका तथा अनुष्ठान आदिकी विधिका अनुभव कर लेने (अच्छी तरह करके देख लेने) का नाम विज्ञान है।आस्तिक्यम् -- परमात्मा? वेदादि शास्त्र? परलोक आदिका हृदयमें आदर हो? श्रद्धा हो और उनकी सत्यतामें कभी सन्देह न हो तथा उनके अनुसार अपना आचरण हो? इसका नाम आस्तिक्य है।ब्रह्मकर्म स्वभावजम् -- ये शम? दम आदि ब्राह्मणके स्वाभाविक कर्म (गुण) हैं अर्थात् इन कर्मों(गुणों)को धारण करनेमें ब्राह्मणको परिश्रम नहीं पड़ता।जिन ब्राह्मणोंमें सत्त्वगुणकी प्रधानता है? जिनकी वंशपरम्परा परम शुद्ध है और जिनके पूर्वजन्मकृत कर्म भी शुद्ध हैं? ऐसे ब्राह्मणोंके लिये ही शम? दम आदि गुण स्वाभाविक होते हैं और उनमें किसी गुणके न होनेपर अथवा किसी गुणमें कमी होनेपर भी उसकी पूर्ति करना उन ब्राह्मणोंके लिये सहज होता है।चारों वर्णोंकी रचना गुणोंके तारतम्यसे की गयी है? इसलिये गुणोंके अनुसार उसउस वर्णमें वेवे कर्म स्वाभाविक प्रकट हो जाते हैं और दूसरे कर्म गौण हो जाते हैं। जैसे ब्राह्मणमें सत्त्वगुणकी प्रधानता होनेसे उसमें शम? दम आदि कर्म (गुण) स्वाभाविक आते हैं तथा जीविकाके कर्म गौण हो जाते हैं और दूसरे वर्णोंमें रजोगुण तथा तमोगुणकी प्रधानता होनेसे उन वर्णोंके जीविकाके कर्म भी स्वाभाविक कर्मोंमें सम्मिलित हो जाते हैं। इसी दृष्टिसे गीतामें ब्राह्मणके स्वभावज कर्मोंमें जीविकाके कर्म न कह करके शम? दम आदि कर्म (गुण) ही कहे गये हैं। सम्बन्ध -- अब क्षत्रियके स्वाभाविक कर्म बताते हैं।

वे कर्म कौनसे हैं यह बतलाया जाता है --, जिनके अर्थकी व्याख्या पहले की जा चुकी है वे शम और दम तथा पहले कहा हुआ शारीरिकादिभेदसे तीन प्रकारका तप? एवं पूर्वोक्त ( दो प्रकारका ) शौच? क्षान्तिक्षमा? आर्जवअन्तःकरणकी सरलता तथा ज्ञान? विज्ञान और आस्तिकता अर्थात् शास्त्रके वचनोंमें श्रद्धा विश्वास -- ये सब ब्राह्मणके स्वाभाविक कर्म हैं अर्थात् ब्राह्मणजातिके कर्म हैं। जो बात स्वभावजन्य गुणोंसे कर्म विभक्त किये गये हैं इस वाक्यसे कही थी? वही यहाँ स्वभावजम् पदसे कही गयी है।

He shows the divided actions themselves distinguishing them through a question — 'Kāni' etc.

Calmness of inner organ is 'Shama', cessation of external organ is 'Dama' — this stated meaning he reminds — 'Yathā'.

Threefold austerity was shown in the seventeenth, he says — 'Tapa'.

Purity also by difference of external and internal was stated before itself, he says — 'Śaucam'.

'Kṣamā' means absence of modification in mind when abused or beaten? 'Jñānam' is knowledge of scriptural categories? 'Vijñānam' is making the meaning of scripture dependent on one's own experience; accepting the meaning of the word 'Svabhāva' explained in three ways, he says — 'Yaduktam' (What was said).

In expectation of 'What are those actions?', to explain them, first He shows the actions of the Brahmana.

'Śamaḥ' — cessation of inner organ. 'Damaḥ' — cessation of external organ. 'Tapaḥ' — as stated, physical etc. 'Śaucam' — explained before by difference of external and internal. 'Kṣamā' — forgiveness, absence of modification in mind when abused or beaten. 'Ārjavam' — straightness. 'Jñānam' — scriptural knowledge of categories like Self etc. 'Vijñānam' — mounting of scriptural meaning on experience. 'Āstikyam' — theistic nature, having faith in meanings stated in Agamas (Vedas).

'Brahmakarma' — action of Brahmana caste is 'svabhāvajam' — divided by Guna born of nature — by Sattva Guna, this is the meaning.

He states the actions of a Brahmana — 'Śamaḥ' etc. Restraint of the inner organ is 'Śamaḥ'. Restraint of the external senses is 'Damaḥ'. 'Tapaḥ' is threefold as stated before by divisions of physical etc.

'Śaucam' is external by earth and water, internal is purity of feeling. 'Kṣāntiḥ' is forgiveness. 'Ārjavam' is non-crookedness (straightforwardness).

'Jñānam' is scriptural knowledge regarding Brahman. 'Vijñānam' is of the nature of practice and experience of That. 'Āstikyam' is faith. This group of nine is 'Brahmakarma' — action manifesting the caste of Brahmanahood.

'Svabhāvajam' — born of impressions of past Dharma.

'Śamaḥ' is regulation of external senses. 'Damaḥ' is regulation of the inner organ. 'Tapaḥ' is scripturally established bodily austerity in the form of regulation of enjoyment. 'Śaucam' is fitness for scriptural action. 'Kṣāntiḥ' is unperturbed state of mind even when tormented by others. 'Ārjavam' is exhibiting external behavior in accordance with the mind towards others. 'Jñānam' is knowledge of the reality of higher and lower principles. 'Vijñānam' is knowledge regarding the extraordinary specific nature belonging to the Supreme Principle. 'Āstikyam' is the excellent determination of the truthfulness of the entire Vedic meaning? Meaning impossible to be shaken by any cause.

Lord Purushottama Vasudeva is denoted by the word Supreme Brahman, is devoid of even a trace of all defects, possesses natural unlimited unsurpassed knowledge, power etc. innumerable groups of auspicious qualities, is knowable by all Vedas and Vedanta; He alone is the sole cause of the entire universe, is the support of the entire universe, He alone is the impeller of all, and the entire Vedic action constitutes His worship? Worshipped by those (actions), He bestows fruits named Dharma, Artha, Kama, Moksha? — the determination of the truth of this meaning is 'Āstikyam'.

For it is said — 'And by all Vedas I am alone to be known' [Gita 15.15], 'I am the source of all, from Me everything proceeds' [Gita 10.8], 'On Me all this is strung' [Gita 7.7], 'Knowing Me as the enjoyer of sacrifices and austerities... attains peace' [Gita 5.29], 'There is nothing else higher than Me, O Dhananjaya' [Gita 7.7], 'From whom is the activity of beings, by whom all this is pervaded. Worshipping Him by one's own duty, a man attains perfection' [Gita 18.46], 'He who knows Me as unborn and beginningless and the Great Lord of the worlds' [Gita 10.3].

That is this action of a Brahmana born of nature.

There He states the natural actions of a Brahmana — 'Śama' etc. 'Śama' is cessation of mind? 'Dama' is cessation of external senses? 'Tapa' is the previously stated physical etc.? 'Śauca' is external and internal? 'Kṣānti' is forgiveness? 'Ārjava' is straightness? 'Jñāna' is scriptural? 'Vijñāna' is experience? 'Āstikyam' is the conviction that the other world exists.

This Shama etc. is action born of the nature of a Brahmana.

The re-explanation of qualities like 'Shama, Dama' etc. already explained before is to remove the doubt of internal distinction when prescribed in connection with Varna, to establish the action-ness stated as 'Brahma-karma', and to indicate that they are achievable by human effort in the form of regulation etc.

Therefore in Shaucha also its accomplishment is to be grasped. He who has the idea 'it exists' is Astika, his state is 'Āstikyam'; and that regarding unauthentic things leads to fault; regarding things established by perception etc. that is no excellence; and regarding scriptural things also, occasional doubt etc. leads to contingency of wrong view; therefore 'of the entire Vedic meaning' is said.

To indicate difference from Vijnana etc. read together, excellence of determination of truth is stated. He explains that — 'Kenāpi' (By any cause).

'Of the entire Vedic [meaning]' — to refute the collection of Vedic meanings not approved by wrong views etc., compiling it principally he manifests — by 'Bhagavān' etc. Here since attributes are already explained, regarding the meaning extracted here as the essence of all Vedas, he states its clarity as being so in this scripture which is an elaboration of that — by 'Vedaiśca'.

Following the order of the stated meaning 'Knowable by all Vedas and Vedanta', is the order of extracting scattered sentences. He concludes the meaning of the verse — 'Tadetat'. Action of Brahma is 'Brāhma', the word Brahma here refers to Brahmana caste, with this intention he says — 'Brāhmaṇasya'.

इस श्लोक में सत्त्वगुण प्रधान ब्राह्मण के कर्तव्यों की सूची प्रस्तुत की गयी है। यद्यपि यहाँ कर्म शब्द का प्रयोग किया गया है? परन्तु इस सूची में केवल आन्तरिक गुणों का ही उल्लेख मिलता है। इसका अभिप्राय यह है कि ब्राह्मण का कर्तव्य इन गुणों को स्वयं में सम्पादित कर उनमें दृढ़ निष्ठा प्राप्त करना है। ये गुण उसके स्वाभाविक लक्षण बन जाने चाहिए।शम इसका अर्थ है मनसंयम। मन की विषयाभिमुखी प्रवृत्ति का संयमन शम कहलाता है।दम विषय ग्रहण करने वाली ज्ञानेन्द्रियों तथा प्रतिक्रिया व्यक्त करने वाली कर्मेन्द्रियों पर संयमन होना दम है।तप पूर्व अध्याय में शरीर? वाणी और मन के तप का वर्णन किया गया था। तप के आचरण से हमारी शक्तियों का अपव्यय अवरुद्ध हो जाता है। इस प्रकार संचित की गयी शक्ति का आत्मविकास की साधना में सदुपयोग किया जा सकता है।शौच बाह्य वातावरण? अपने वस्त्र? शरीर तथा मन की शुद्धि को शौच कहते हैं। ब्राह्मण को स्वच्छता के प्रति सतत सजग रहना चाहिए।क्षान्ति इसका अर्थ है क्षमा। किसी के अपराध अथवा दुर्व्यवहार करने पर भी उसे क्षमा करना क्षान्ति है। ऐसा व्यक्ति किसी से द्वेष नहीं करेगा और सब के साथ समान भाव से रहेगा।आर्जवम् हृदय के सरल? निष्कपट भाव को आर्जव कहते हैं। इस ऋजुता के कारण पुरुष निर्भय बन जाता है। उच्च जीवन मूल्यों को जीने के विषय में वह निम्नस्तरीय जीवन के साथ कभी समझौता नहीं करता।उपर्युक्त शमादि छ गुणों द्वारा ब्राह्मण पुरुष का जगत् में आचरण एवं व्यवहार स्पष्ट किया गया है। दूसरी पंक्ति में उसके आध्यात्मिक जीवन का चित्रण किया गया है।ज्ञान इस शब्द से यहाँ शास्त्रों का ज्ञान इंगित किया गया है। इसमें शास्त्र के सिद्धांत? भौतिक जगत्? जगत् का अनुभव करने वाली उपाधियाँ तथा उनके धर्म और कार्य? जीवन का लक्ष्य इत्यादि का सैद्धांतिक ज्ञान समाविष्ट है।विज्ञान उपनिषत्प्रतिपादित आत्मज्ञान का अनुभव स्वानुभव कहलाता है। ज्ञान का उपदेश दिया जा सकता है? परन्तु विज्ञान का नहीं। स्वसंवेद्य आत्मा का अनुभव अन्य व्यक्ति के द्वारा दिया जाना असंभव है। इसके लिए ब्राह्मण को स्वयं ही प्रयत्न करना होगा।आस्तिक्य वेदान्त प्रमाण में श्रद्धा हुए बिना उसमें उपदिष्ट लक्ष्य में आस्तिक्य भाव उत्पन्न नहीं हो सकता? और इस आस्तिकता के बिना उपर्युक्त किसी भी कर्म को करने में प्रवृत्ति नहीं हो सकती। अत इस श्रद्धा का होना अनिवार्य है। श्रद्धा से ज्ञान और तत्पश्चात्? ज्ञान से विज्ञान की प्राप्ति हो सकती है। इस श्लोक में कथित गुणों को सम्पादित करना ही ब्राह्मण का कर्तव्य है।भगवान् आगे कहते हैं

'Na tadasti'. Thus, of agent, action, instruments, of intellect and fortitude, and of happiness, being distinct by difference of Sattva etc., due to combination of mutual relationship of principal and subsidiary and of sublater and sublated, due to connection (difference) of sequence and simultaneity of modifications etc., due to innumerable varieties, there is capacity to produce diverse fruits. By this, the depth of actions which was briefly stated before is determined in detail with reasons. And all these from gods down to immovable do not transcend the connection with the three Gunas. For it is said — 'From Brahma down to an insect, no one is happy in reality. Everyone desiring to live creates various modifications'. Thus, in reality happiness belongs to one whose mind has transcended Gunas, not to another, this is the intention.

Thus by this much, the threefold nature of each of the six and of Dhriti etc. has been propounded. Being in the Sattvic heap among them, having obtained divine wealth, one is fit for knowledge here; and you are such, thus Arjuna was encouraged. Now however this is said — If indeed with this wisdom of knowledge you engage in action, then by engagement in one's own duty and by being purified by special knowledge, there is no connection of action for you. But if you do not accept this? Then surely your engagement must indeed happen, because the caste itself is situated in that state. Since everyone is bound by nature, even if having that nature concealed by some defect for some time, upon the removal of that concealer, he indeed obtains the nature which has become manifest. For such is the nature of Varnas. Thus in the inevitable engagement, there would be sharing of fruit from that.

He states that — from 'Brāhmaṇa' etc. up to 'Avaśo'pi tat' (Even helplessly that). The nature of the description of division of actions of Brahmanas etc. surely does not transgress, thus for you of Kshatriya nature, even if unwilling, Prakriti — named Svabhava — resorts to the state of impeller without deviation. Only for one impelled by that there is connection with merit and sin. Therefore, placing the authority of special knowledge spoken by Me in front, perform actions. That being so, bondage will cease. This is the purport of preparing the equipment for this meaning of the Great Sentence.

The meaning of intermediate sentences is clear. 'Samāsena' (briefly) [18.50]. Of knowledge, stated before. He states the consummation (Nishtha) as ascertained by avoiding the web of words. 'Buddhyā viśuddhayā' etc. all this is almost explained, so effort is not made again.

There, He states the duties of the Brahmin born of his natural qualities — 'Shamah' (Control of mind...) etc. 'Shamah' — cessation of the internal organ. 'Damah' — cessation of external organs; stated before. 'Tapas' — bodily etc., stated in 'gods, twice-born, teachers, wise men' etc. 'Shaucam' also — stated before as external and internal. 'Kshantih' — forgiveness; absence of disturbance in the mind when reviled or beaten; explained before. 'Arjavam' — straightness/non-crookedness; stated before. 'Jnanam' — concerning the Veda with its Angas (limbs) and its meaning. 'Vijnanam' — skill in rituals like sacrifice etc. in the Karma-kanda; direct experience of the unity of Brahman and Atman in the Brahma-kanda. 'Astikyam' — Sattvic faith; stated before.

This group of nine beginning with Shama is 'Svabhavajam' — born of the nature of Sattva Guna — 'Brahmakarma' — the duty of the Brahmin caste. Although these virtues are possible in the Sattvic state of all four castes; still, they are possible in abundance in the Brahmin, due to his Sattvic nature. Due to a trace of the excess of Sattva of that (Brahmin?), they occur sometimes elsewhere also, so they are stated as general virtues in other scriptures.

And so Vishnu (Smriti?) — 'Forgiveness, truth, control of senses, purity, charity, restraint of organs; non-violence, service to the teacher, visiting pilgrimage places, compassion; straightness, absence of greed, worship of gods and Brahmins; and non-envy, thus Dharma is called general (samanya)'.

General for all four castes also. Similarly, mostly for all four Ashramas also; this is the meaning.

And Brihaspati — 'Compassion, forgiveness, and non-envy, purity, effortlessness (anayasa), auspiciousness; non-miserliness (akarpanya), desirelessness (asprihatva), and (these are) common to all.

Towards an enemy or a group of relatives, towards a friend or a hater, always; one must protect when they are in distress, this is proclaimed as Compassion (Daya).

When external or mental pain is produced somewhere; one does not get angry nor kills/strikes, that is proclaimed as Forgiveness (Kshama).

One does not kill (criticize) the virtues nor the virtuous, praises even those with slight virtues; does not delight in others' faults, that is proclaimed as Non-envy (Anasuya).

Avoidance of prohibited food and association with those not devoid of merit (virtuous?); and establishing in one's own duty, this is proclaimed as Purity (Shauca).

By which action, even if very auspicious, the body is pained; that should not be done to the extreme, that is called Effortlessness (Anayasa).

Practice of the praiseworthy always, abandonment of the blameworthy; this indeed is called Auspiciousness (Mangala) by the sages who see the Truth.

Even from little, one should give, with an undepressed inner self; whatever little day by day; that indeed is remembered as Non-miserliness (Akarpanya).

Contentment should be practiced with whatever wealth/object comes as it happens; not thinking of another's wealth, that is proclaimed as Desirelessness (Aspriha).'

These very eight are read as Atma-gunas (virtues of the self) by Gautama — 'Now eight Atma-gunas: Compassion to all beings, Forgiveness, Non-envy, Purity, Effortlessness, Auspiciousness, Non-miserliness, Desirelessness'.

And in Mahabharata — 'Truth, Control of senses, Austerity, Purity, Contentment, Shame, Forgiveness, Straightness; Knowledge, Peace of mind, Compassion, Meditation — this is the Eternal Dharma.

Truth is said to be the welfare of beings, control of mind is Dama; Tapas is abiding in one's own duty, Shauca is avoidance of intermixture/impurity; Santosha is abandonment of sense-objects, Hri is turning away from non-duty; Kshama is endurance of pairs of opposites, Arjava is equanimity of mind; Jnana is understanding of the true meaning, Shama is tranquility of mind; Daya is desiring welfare of beings, Dhyana is mind free from objects.'

Devala — 'Purity, Charity, Austerity, Faith, Service to Guru, Forgiveness, Compassion; Knowledge (Vijnana), Humility (Vinaya), Truth — this is the aggregate of Dharma.'

And — 'Heating of the body by vows, fasts and rules is Tapas; Belief in religious acts is cited as Shraddha (Faith). For there is indeed no purpose of action for the faithless. And whatever retention entirely of Vedic and worldly (knowledge) of all sciences, is praised as Vijnana. They call Vinaya (Humility) as twofold, eternal Dama (control of senses) and Shama (control of mind).'

Since the rest are practically explained, the texts are not written.

Yajnavalkya — 'Of the acts of sacrifice, conduct, control, non-violence, charity, self-study; this indeed is the supreme Dharma which is the vision of the Self through Yoga.'

Thus. And all this Divine Wealth explained before is natural for the Brahmin, but occasional/conditional for others, so there is no contradiction.

There first He states the natural actions of a Brahmana — 'Śama' etc. 'Śamaḥ' — peace, single-mindedness in Me? 'Dama' — control of senses; 'Tapaḥ' — bodily mortification; 'Śaucam' — twofold by difference of external and internal? 'Kṣāntiḥ' — forgiveness; 'Ārjavam' — simplicity.

By the word 'eva', even towards the crooked also, this is the meaning. 'Jñānam' — scriptural? 'Vijñāna' — experience? 'Āstikyam' — determinative intellect that 'it exists' regarding the excellence of fruit stated by authority?

Thus all this is 'svabhāvajam' — action born of nature of a Brahmana.

'Śama' and 'Dama' are of meanings as explained before? 'Tapa' is as stated, physical etc.? 'Śauca' is explained? 'Kṣānti' is forgiveness? 'Ārjava' is straightness; 'eva ca' (and thus) knowledge, wisdom? 'Āstikyam' is theistic nature, faith in scriptural meanings?

'Brahmakarma' — action of Brahmana caste is 'Svabhāvajam' — what was said as 'divided by Gunas born of nature', that very thing is said as 'born of nature'.

There He states the action of natural vocation of a Brahmana — 'Śama' etc.

'Jñāna' — Scriptural.

'Vijñāna' — Knowledge of Supreme Self.

शमः serenity? दमः selfrestraint? तपः austerity? शौचम् purity? क्षान्तिः forgiveness? आर्जवम् uprightness? एव even? च and? ज्ञानम् knowledge? विज्ञानम् realisation? आस्तिक्यम् belief in God? ब्रह्मकर्म (are) the duties of Brahmanas? स्वभावजम् born of nature.Commentary Sama is control of the mind. Dama is control of the senses. Serenity and selfrestraint have already been explained in XVII.2. Austerity of the three kinds has also been explained in XVII.14 to 16.Astikyam Faith in the words of the Guru? in the teachings of the scriptures? in the existence of God? in the life beyond or hereafter and in ones own Self.The mind is absorbed in the Self. This gives peace. Selfrestraint is the helpmate of peace. In obeying the inunctions of the scriptures alone you will attain peace and spiritual progress. You must not argue too much. You must have reverence for and faith in the teaching.As the sandalwood tree is fragrant with its own sweet scent? as a Champaka tree is adorned by its lovely flowers? so also a Brahmana is adorned by these nine virtues which are inseparable from him.Now? O Arjuna? listen to the duties of a Kshatriya.

Svabhavajam brahma-karma, the natural duties of the Brhamanas, of the Brahmana caste; are samah, control of the internal organs; damah, control of the external organs-these bear the meanings as explained earlier (see 6.3, 10.4, 16.1); tapah, austerity-bodily austerity, as explained before (17.14); saucam, purity, as already explained (in 13.7, 16.3); ksantih, forgiveness; arjavam, straightforwardness, simplicity; jnanam, knowledge; eva ca, as also vijnanam, wisdom; astikyam, faith, the idea of truth [Truth of the scritpures, existence of God, etc. In place of asti-bhavah Ast reads astika-bhavah, the feeling of conviction with regard to the existence of God and the other world. Tr.] respect for the teaching of the scriptures. By svabhavajam (natural) is conveyed the very same idea as was expressed in 'classified according to the gunas born from Nature' (41).

'Sama' is the control of the external sense-organs. 'Dama' is the control of the mind. 'Tapas' is the chastisement of the body by controlling enjoyments, as enjoined by the Sastras. 'Sauca' is fitness for performing acts as enjoined by the Sastras. 'Ksanti' is preserving the composure of the mind, though injured by others. 'Arjava' is straightforwardness expressing itself in correct outward manifestation to others in consonance with one's own mind. 'Jnana' is knowledge about the real nature of the higher and lower truths. 'Vijnana' is the knowledge pertaining to exceptional attributes belonging to the Supreme Reality. 'Astikya' or faith is firm conviction in the truth of all things enjoined in the Vedas. The meaning is that it is unshakable by any reason whatever.
'Astikya' is positive conviction in the truth to the following effect: (1) The Lord Vasudeva, the Supreme Person, is signified by the term, Supreme Brahman. (2) He is devoid of even the slightest trace or evil. (3) He possesses countless hosts of auspicious and excellent attributes such as knowledge, strength etc., boundless and natural. (4) To reveal His nature is the sole purpose of the whole of Vedas and the Vedanta and He can be known only through them. (5) He is the sole cause of the universe (6) He is the foundation of the entire universe. (7) He is the actuator of all. (8) All actions taught in the Vedas form His worship. (9) When worshipped through them, He confers fruits known as Dharma, Artha, Kama and Moksa.
That such is the meaning has been declared in the following text: 'Indeed I am to be known from all the Vedas' (15.15); 'I am the origin of all; from Me proced everything' (10.8), 'All this is strung on Me' (7.7), 'Knowing me as the enjoyer of all sacrifices and austerities ৷৷. he attains peace' (10.29), There is nothing greater than myself, Arjuna (7.7) 'He from whom proceeds the activity of all beings and by whom all this is pervaded - by worshipping Him with his duty, will a man reach perfection' (18.46); and 'He who knows Me as unborn, without a beginning and the great Lord of the worlds ৷৷.' (10.3)
Such are the duties of the Brahmana arising from his inherent nature.