Verse Text
tathā hi –
asūyāyāṁ tu mātsaryaṁ trāse ’py udvega eva tu |
dambhas tathāvahitthāyām īrṣyāmarṣe matāv ubhau |
viveko nirṇayaś cemau dainye klaibyaṁ kṣamā dhṛtau ||194||
autsukye kutukotkaṇṭhe lajjāyāṁ vinayas tathā |
saṁśayo’ntarbhavet tarke tathā dhārṣṭyaṁ ca cāpale ||195||
Translation
Thus mātsarya (envy) is included in asūyā. Udvega (agitation) is included in trāsa. Dambha (deceit) is included in avahitthā. Īrṣyā (spite) is included in amarṣa. Viveka (discrimination) and nirṇaya (concluding) are included in mati. Klaibyam (impotence) is included in dainyam. Kṣamā (toleration) is included in dhṛti. Kutuka (curiosity) and utkaṇṭha (longing) are included in autsukya. Vinaya (modesty) is included in lajjā. Saṁśaya (doubt) is included in vitarka. Dhārṣṭya (audacity) is included in cāpala.
Purport (Jiva Goswami)
Mātsarya is hatred at seeing the good fortune of others. That hatred is also in asūyā, attributing fault to good qualities of others. Thus mātsarya is included in asūyā. Sudden fear from thunder etc. is called trāsa. Inability to tolerate thunder etc. is called udvega. Thus it is included in trāsa. Hiding one’s true form is called avahitthā. Dambha is showing oneself as superior when actually one is not. Both have false pretension. Thus dambha is included in avahitthā. Intolerance of others’ offenses is called amarṣa. Īrṣyā is intolerance of others’ superiority. Both have the element of intolerance as a main element and are thus practically the same. To find the meaning of something is mati. That is the same as nirṇaya. Its cause is vicāra or viveka, using discrimination. Because it is the cause of mati, viveka is included in mati. Thinking oneself most fallen is called dainyam. Lack of vigor is called klaibyam (impotence). Thus klaibyam is an aspect of dainyam. Steadiness of mind is called dhṛti. Kṣamā is toleration. Thus it is included in dhṛti. Autsukam is the inability to tolerate the passing of time. Desire to see something astonishing is kutuka. Since kutuka is a cause of autsukya it is included in it. Utkanthā is a subtle aspect of autsukyam. In lajjā, vinaya (modesty) is a necessary element and thus included in it. Vitarka means conjecture. Saṁśaya (doubt) is included in it since after saṁsāya comes vitarka. Dhārṣṭyam (audacity) is included within cāpalam since after dhārṣṭyam comes cāpalam (insolence).
Purport (Nectar of Devotion)
Śrīla Rūpa Gosvāmī has very nicely analyzed the different kinds of disturbing symptoms, and although it is very difficult to find the exact English equivalents for many Sanskrit words used here, his analysis will now be presented.
When one becomes malicious upon seeing another’s advancement of life, his state of mind is generally called envy. When one becomes frightened at seeing a lightning bolt in the sky, that fearfulness brings on anxiety. Therefore, fearfulness and anxiety may be taken as one. One’s desire to hide his real mentality is called avahitthā, or concealment, and a desire to exhibit superiority is called pride. Both of these may be classified under pretension. In a pretentious attitude both avahitthā and pride are to be found. One’s inability to tolerate an offense committed by another is called amarṣa, and one’s inability to tolerate the opulence of another is called jealousy. Jealousy and amarṣa are both caused by intolerance. One’s ability to establish the correct import of a word may be called conclusiveness. And before such a conclusive determination of import, there must be thoughtful consideration. Therefore, the act of consideration is present during the establishment of a conclusion. When one presents himself as ignorant, his attitude is called humility, and when there is absence of enthusiasm it is called cowardice. Therefore, in humility, there is sometimes cowardice also. When the mind is steadfast it is called enduring, and one’s ability to tolerate others’ offenses is also called endurance. Therefore, forgiveness and endurance can be synonymous. Anxiousness for time to pass is called impatience, and when one sees something wonderful one is said to be struck with wonder. Impatience may be caused by being struck with wonder, and so impatience and being struck with wonder can be synonymous. When anxiety is in its dormant stage it is called hankering. Therefore, anxiety and hankering can also be synonymous. When one becomes regretful for some offense, his feeling is called bashfulness. In this way, bashfulness and regret can be synonymous. Doubtfulness is one of the aspects of argument. After exhibiting impudence one becomes restless. Therefore restlessness and impudence can be synonymous.