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so as to avert the misery and pain. This is termed as self-compassion. Disaffection for the worldly wandering amounts to self-compassion.
One, who has self-compassion, is invariably compassionate to others. Realization of sufferings borne by him keeps him aware that if he causes pain to others, he will acquire unwholesome Karma that would again extend suffering to him. Not only does he therefore refrain from causing any suffering, but would also try to restrain others from causing the same. Out of compassion he would try to lead others towards the right path so that they can be free from suffering.
Shänti: This denotes peace. That concept is not restricted to silence or outward calmness. The emphasis is on internal peace, which arises when one feels tired of all worldly activities and stays as an unimpassioned spectator of whatever happens. Worry, diseases and concern (Adhi, Vyädhi and Upadhi) are the three types of distress in the worldly life. By getting freed from all distress and affliction one can experience the peace and tranquility within.
Samatä: This means equanimity. It denotes staying objective in favorable as well as unfavorable situations. One equipped with equipoise is free from the sense of likes or dislikes and pleasure or pain. He stays above the sense of respect or disrespect and friends or foes; he maintains his equanimity in all circumstances.
Kshamä: This means forgiveness. If we perceive someone as not behaving to our expectations, we are prone to become angry. The attribute of Kshamä stipulates to forgive those who seem to be at fault. Lord Mahavir forgave even those, who caused him terrible pain and distress. Forgiving is a great virtue. It is closely related to the concept of Ahinsä (Non-violence). All possible emphasis is therefore laid on forgiveness.
Satya: This means truth, but it does not merely mean the verbal truth. Satya has a far wider connotation. It indicates everlastingness. Whatever lasts forever is truth. Since soul is everlasting, the conviction of soul is the real truth. In routine life too, unless one has such a conviction, he would tend to resort to lies for the sake of worldly benefits. But the person, who is convinced of the existence of soul, would remain scared of such indulgence. The true understanding of soul is therefore treated as supreme truth.
Tyag: Literally this means giving up something, which can be external or internal. Renouncing the worldly objects is external Tyag. Internally it
