Twenty Six Spiritual Values (Qualities) of a Sadhak

(Spiritual Seeker) from Bhagvad Gita: by V.P. Bhatia

The Vedas announce, Atato-brahma-jijnasa; human life is a gift from God to enable us to search and find the truth.
But this is not necessarily easy due the internal battle betweethen good and the evil. As human beings ,there is always
the possibility of abandoning the good and respect for others ,to benefit oneself, despite likely suffering of others. The
Vedas do not permit prejudices or sectarian views; they have been revealed to mankind to guide us towards the
perfection of life full of divine values. There is no loss in renouncing the evil path. However, what is the perfection of
human life, after all? This is the moot question for spiritual advancement through one’s evolution of consciousness, by
discriminating between the Divine versus Evil.

Divine Versus Devil

The Bhagavad Gita is hailed as the quintessence of the Upanishads. Lord Krishna taught the eternal truths using
Arjuna as a medium and that by grasping the essence of the most esoteric teaching, an individual becomes wise, and
his/her life ,as a human being, becomes accomplished, reiterating thereby that the spiritual goal is what makes life in
the world meaningful and worthwhile. After teaching the nature of the Self (Atman) Lord Krishna enumerated the
qualities that a spiritual seeker (sadhak) must develop, and also those that he must eschew in order to progress
spiritually. The reason for the delay in Self-realisation is metaphorically described in the Gita as a battle between the
divine gifts in man and the demoniac qualities in him. While the divine qualities are conducive for liberation, the
demoniac qualities are responsible for bondage.
The Bhagvad Gita (Chapter 16-Verses 1-3) contains 26 Spiritual Values of Divine Nature, which make a Sadhak
(Spiritual Seeker) God-like. This chapter is a supplement to chapter XV where the Yoga of union with the Eternal
Absolute (Purushottama Yoga) has been explained. Before the final union with the Absolute takes place, the
light of certain divine qualities (26 in number) begin to shine forth in the aspirant, who has to avoid the
demoniacal qualities of the rank materialists who go after a life based on limitless gratification of the senses and
satisfaction of their base desires. A Mahabharata like war always wages in a man between the two sets of
qualities which determine the way of living. These are the tendencies we have to guard/battle against before we
emerge in the full light of the Divine. The divine qualities listed below and which develop with Sadhana can be
considered as a measuring rod to assess one's own progress or spiritual development. The Blessed Lord Krisna
said:
abhayam sattva-samsuddhir 
jnana-yoga-vyavasthitih 
danam damas ca yajnas ca 
svadhyayas tapa arjavam
ahimsa satyam akrodhas 
tyagah santir apaisunam 
daya bhutesv aloluptvam 
mardavam hrir acapalam
tejah ksama dhrtih saucam 
adroho nati-manita 
 bhavanti sampadam daivim 
abhijatasya bharata (BG:16:1-3)

“Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control,

performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from
anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness;
gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and
the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with
divine nature.

1: Fearlessness (abhayam), 2: Purification of one’s existence (sattva samshuddhi), 3: Steadfastness

(jnanayogavyavasthithi), 4: Almsgiving (dana), 5: Self-restraint (dama), 6: Religious rites, Performance of sacrifice
(yajnas ), 7: Right study of the scriptures (swadhyaya), 8: Self discipline (tapas), 9: Straightforwardness (arjavam), 10:
Non-injury (ahimsa), 11: Truth (satya), 12: Absense of wrath (akrodha), 13: Renunciation (tyaga), 14: Peace (shanthi)
, 15: Absence of fault-finding and calumny (apaishunam), 16: Compassion toward all beings (daya), 17: Non-
covetousness, absence of greed (aloluptvam), 18: Gentleness (mardavam), 19: Modesty (hri), 20: Absence of
restlessness (achapalam), 21: Radiance of character (tejas), 22: Forgiveness (kshama), 23: Patience or fortitude
(dhriti), 24: Cleanness of body and purity of mind (shaucha), 25: Non-hatred (adroha) 26: Lack of conceit (na
atimanita).
These are the sattvic or good qualities that lead Spiritual seekers (sadhaks)devotees to Self-realization.
According to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the spiritual
path of liberation, called as daivi prakrti, transcendental by nature. The Lord Krishna explains both the transcendental
nature and its attendant qualities, as also the demoniac nature and its disadvantages. These transcendental qualities are
meant for making a sadhak progress in spiritual consciousness. For a Sadhak, the first quality should be fearlessness,
as he may have to be alone without any support or guarantee of support, and simply depend on the mercy of the
Supreme Personality of Godhead, being fully convinced that the Paramatma always within, will take care of a soul
surrendered to Him. "I shall never be alone," and "Even if I live in the darkest regions of a forest He will give me all
protection." Such a conviction is called abhayam, without fear. Then, one has to follow the rules and regulations of a
particular status of life in order to to purify his existence. The rules and regulations to be followed in the renounced
order of life, including the one not to have any intimate relationship with a woman. This is not a sign of hatred for
women as a class, but it is a stricture imposed on him as a sadhak. For a sadhak, passion for women and possession of
wealth for sense gratification are strictly forbidden. Lord Caitanya said, "For a sannyasi or anyone who is aspiring to
get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back to Godhead,
for him, looking toward material possessions and women for sense gratification- is so condemned that he had better
commit suicide before experiencing such illicit desires."
The next item is jnana-yoga-vyavasthiti: being engaged in the cultivation of knowledge. A Spiritual Sadhak’s life is
meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual
advancement. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility
the he  goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to
spirituality, and if actually advanced he should preach it with logic and understanding. But even if he has accepted the
renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bonafide
spiritual master to cultivate knowledge. A Spiritual sadhak, or one in the renounced order of life, must, thus, be
situated in fearlessness, sattva-samsuddhi (purity) and jnana-yoga (knowledge). Danan (Charity) is the next
cherished Value/Quality. Charity is meant for the householders Sadhaks. The householders should earn a livelihood by
an honourable means and spend a part of their income to charitable causes and deserving persons. Thus a householder
should give in charity to such institutional societies that are engaged in that way. Charity should be given to the right
receiver. There are different kinds of charities, e.g. charity in the modes of goodness (sattva), passion (rajas) and
ignorance(tamas). Sattva Charity is recommended by the scriptures, but charity in the modes of passion and ignorance
not recommended, being simply a waste of money. Charity given for religious and social causes are in the mode of
goodness.However,his benevolence effects the heart of every living entity, being not restricted to a specific race,
species, etc., but for the benefit of all living entities. As far as dama (self-control) is concerned, it is not only meant
for other orders of religious society, but it is especially meant for the householder. There are restrictions for the
householders even in sex life, which should only be engaged in for the procreation of children. Modern society enjoys
sex life with contraceptive or more abominable methods to avoid the responsibility of children. This is not in the
transcendental quality but is a demoniac one. Other orders of life, namely brahmacarya,
vanaprastha and sannyasa, have no money and they depend on householders, who should perform agni-
hotra sacrifices as enjoined in the Vedic literature, as far as possible. For self-control, there are six bad qualities,
namely lust, anger, greed, illusion, madness and envy. A pure devotee controls these bad qualities by engaging in His
service. These cannot be left behind in an artificial way by can be easily counteracted with transcendental knowledge
and transcendental taste arising from one's devotional service. Sacrifice (Yajna) is is the next quality which
signifies ‘doing action for the sake of others and in a sacrificial attitude’. Whenever somebody feeds the poor,
clothes the naked or fulfils some dire need of others, it is called YAJNA So, these three items, namely charity,
sense control and performance of sacrifice, are meant for the householder.
Then svadhyaya, Vedic study, and tapas, austerity, and arjavam, gentleness or simplicity, are primarily meant for
the brahmacarya or student life. Brahmacaris should live a life of celibacy and engage the mind in the study of Vedic
literature for cultivation of spiritual knowledge. This is called svadhyaya. The essence of the the svadhyaya is also the
distribution of transcendental knowledge.Tapas or austerity, is especially meant for the retired life. A man retired from
household life must practice austerities of the body, mind and tongue. That is tapasya. The entire varnasrama-
dharma society is meant tapasya. Without tapasya or austerity, no human being can get liberation. The theory that
there is no need of austerity in life, that one can go on speculating and everything will be nice, is neither recommended
in the Vedic literature nor in Bhagavad-gita.   He has no material hankering and is not attracted by material possessions
or to gain a prestigious position. As far as simplicity is concerned, not only should a particular order of life follow this
principle, but every member, be in the brahmacari, or grhastha  or vanaprastha asrama . One must live very simply,
which also implies being without much material possessions. Ahimsa means not arresting the progressive life of any
living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no
harm in killing animals for sense gratification. People are now addicted to eating animals, inspite of having an ample
supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. At any
rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual
realization should not commit violence to animals. Real ahimsa means not checking anyone's progressive life. The
animals are also making progress in their evolutionary life by transmigrating from one category of animal life to
another. So, their progress should not be checked simply to satisfy one's palate. This is called ahimsa. 
Satyam means that one should not distort the truth for some personal interest. In Vedic literature there are some
difficult passages, but the meaning or the purpose should be learned from a bonafide spiritual master. The process for
understanding the Vedas or Sruti means that one should hear from the authority. One should not construe some
interpretation for one’s personal interest. There are so many commentaries on the Vedas and Bhagavad-gita that
misinterpret the original text. The primary truthfulness for a sadhak is also to keep his vow of following the regulative
principles and should not perform any illegal activities, so that he remains fixed in the absolute truth.
Akrodha means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his
whole body becomes polluted. Anger is a product of the modes of passion and lust, so one transcendentally situated
sadhak should check himself from anger. “All evil qualities and actions proceed from anger. If you can eradicate
anger, all bad qualities will die by themselves. Anger begets eight kinds of vices: injustice, rashness, persecution,
jealousy, taking possession of others’ property, killing, harsh words and cruelty. When a man’s desire is not gratified
and when one stands in the way of its fulfilment, the man becomes angry. The desire gets transmuted into anger. When
one is under the sway of anger, he will commit all sorts of sinful deeds. He loses his memory; his understanding
becomes clouded; and his intellect gets perverted.” (Swami Sivananda).
Apaisunam means that one should not find fault with others or correct them unnecessarily. Of course, ‘to call a thief a
thief’ is not faultfinding, but to call an honest person a thief is very much offensive, especially for one who is making
advancement in spiritual life. Hrih means that one should be very modest and must not perform some act which is
abominable. Acapalam, determination, means that one should not be agitated or frustrated in some attempt. Despite
failures, one should make progress with patience and determination. The realizations of a devotee should be steady and
fixed, so profound that his dedication to his spiritual master and the Godhead cannot be influenced anymore by various
temptations, suffering or opposing philosophies. The word tejah used here is a trait of the ksatriyas, who should always
be very strong to be able to give protection to the weak without posing themselves as violent. Ksama-- Forgiveness -
to forgive any crime or offence perpetrated by others. Dhrith or Fortitude i.e., a capacity to withstand any
opposition or impediments and forge ahead. Adrohah--freedom from envy It also signifies Absence of malicious
ill-will against others.Saucam means cleanliness, not only in mind and body but in one's dealings also. Purity i.e.,
Keeping the body externally clean with bathing etc., and internal cleanliness of the mind by eliminating cunning,
deceit, attachment etc. It is especially meant for the mercantile people, businessmen or Corporations, who should not
deal in the black market or other unethical practices. Nati-manita( na--not; ati-manita--expectation of honour), not
expecting honour, Not feeling too much proud of one's attainments or qualifications by the sadhak, who should
never be puffed up with unnecessary prestige or honour and remain humble . To be humble also means that one is not
hankering to be worshiped by others and that Humility should not be artificial but honest, deep, and natural.
All these twenty-six qualities are transcendental qualities. They should be cultivated according to the different statuses
of the social order. The purport is that even though material conditions are miserable, if these qualities are developed
by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental
realization.

Conclusion:
These twenty-six qualities are all divine attributes of God and they constitute man’s spiritual wealth. These ‘Soul
Qualities’ from Bhagvad-Gita make man God-like. A God-seeker should strive to obtain all of them. The more he
manifests these virtues, the more he reflects the true inner image of God in which he is made. He ever holds before his
aspirations the criteria of the Supreme Perfection. Thus, to evoke the qualities of 'goodness' particularly (Satwa-guna)
the sadhak has to establish himself in the mode/status of a qualified Brahmin (good and intellectual man) on the basis
of truthfulness, forgiveness, equality, tolerance, purity, knowledge (specific and general) and faith in the transcendental
service of Godhead. A true sadhak is very compassionate by nature. He is not cold or distant in his relationships; in
fact he is kind and considerate in his dealings with others. In the Bhagavad-gita, Krsna describes Himself as suhrdam
sarva-bhutanam, "the benefactor and well-wisher of all living entities." Thus, a sadhak is deeply concerned that every
living being is awakened to his eternal relationship with Him. He is the true friend of everyone: A devotee always
appreciates the activities of other devotees. A pure devotee never thinks of himself as great; he always thinks that other
devotees are greater than him. There is the natural humility in a sadhak devotee. He/she is not materially motivated for
name, fame or any temporary acquisition. He sincerely appreciates the qualities of others, thinking himself to be
comparatively unfit and unqualified. Such humility is not a matter of personal preference or choice, limited to a few
devotees here and there. Rather, it is a part of the surrendering process and is a direct result of spiritual advancement.
The qualities of arrogance, pride, anger, conceit, harshness, etc., are described as those of the demonic nature, not
conducive to liberation but to bondage. The Spiritual Seekers are purified of these lower qualities by the process of
devotional service (nasayamy atma-bhavastha). Therefore, genuinely advanced devotees will automatically exhibit all
the good characteristics of the demigods (Srimad-Bhagavatam 5.18.12). The saintly qualities of a devotee are
proportionate to his spiritual advancement. A progressive devotee sadhak not only develops humility, but he gradually
attains all 26 qualities of a spiritual seeker as described by the Lord .These qualities are self-manifesting and cannot be
acquired through external means.
A true sadhak (Spiritual Seeker) does not make anyone his enemy. He is truthful, magnanimous, mild and merciful. He
is always clean and don’t hanker for possessions and has no material desires. He is steady and controls his senses. He
does not desire any respect for himself. Here we have a perfect description of the completely surrendered devotee. With
such definitive information and criteria available, there is no room for speculating as to who is truly surrendered, and
who is not. It's not that he says one thing and does another. Such a self-realized acarya is,therefore, worth worship by
all conditioned souls, since he has achieved qualitative oneness with the Supreme. The heart of a devotee is the abode
of the Lord (sadhunam hrdayam tv aham). The essence of his existence is the Lord. Therefore, a devotee sees
everything in relation to the Supreme Personality of Godhead. He has no enemies; politics and diplomacy have no
place in the person of such a devotee. So when truly advanced devotees sadhaks interact with one another, the
atmosphere is surcharged with spiritual bliss. The spiritual fragrance of an advanced devotee sadhak is so attractive that
by his very existence with such qualities, he/she is a preacher par excellence. In fact, the whole world can be energised
and united by the presence of one pure devotee of the Lord endowed with such spiritual values.
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*Mr. V. P. Bhatia, MBA (HRM) , Life Member of the NIPM (National Institute of Personnel Management), Kalkata,
who retired as Assistant Director from the MHA, GOI, is doing research on Vedic Ethical Values, under the guidance
of Dr. Ravi Prakash Arya; E-mailID: vpbhatia39@yahoo.com, and blogspot : www.ethicalvaluesinvedas.blogspot.com
___________________________________________________________________________________________
REFERENCES:
Bhagvad-Gita As It Is::His Divine Grace A. C. Bhaktivedanta Swami Prabhupada: The Bhakti Vedanta Book Trust,
Mumbai (1986)

The 26 Qualities Of A Devotee: BY PADMAPANI DAS