In the first verse of this chapter nine attributes of the divine nature have been described. This sequence is being carried forward by the preacher of the Gita in the second verse. In this verse are contained 11 attributes.

'Ahinsa'-harmlessness-in any manner not causing trouble to anyone, nor causing harm to anyone's interest-to think in this manner! The mind should be imbued with honest generosity and concern for the welfare of others. The speech should not carry such bitter words which would hurt the feelings of others and there should be no physical attempt to cause suffering to anyone. Develop the attitude of the seeker; the propensities should be inclined towards the Lord-inside the natural pure emotions, good feelings will develop-complete harmlessness will then prevail.

'Satya'-truth-it would be good if the speech is truthful and pleasant. This is the basis for the evolution of the highest qualities of life or that of the Lord in the form of the nature of Truth. Along with it the behaviour should be such that should be truthful, motivates one towards the truth and plays an assisting role in the realization of truth.

'Akrodh' absence of anger-anger is a disposition which is of an inciting and fiery nature. Anger burns oneself; it is the terrible enemy of life. It can make one do any harm. Physical, mental, intellectual, spiritual-in every form anger does harm to oneself. Protect yourself from this. Think about its retrogressive effects. If something is unfavourable towards us or desires to cause harm to us, to make effort to have good feelings for them also is absence of anger.

'Tyaga'-renunciation-In the Gita renunciation does not pertain to actions or the world. By such renunciation the problem will not be solved. There should be renunciation of the arrogance of doership while performing action. What is to be acquired is not to be desired and whatever is gained no attachment towards it should develop-utilise it by considering it as the beneficence of the Lord.

'Shanti'-peace-Do not allow propensities like attachment and aversion to create restlessness or agitation inside. That the inner peace should remain protected-take care. Protect yourself from tension, agitation and disturbances on small issues. Fix your mind on the Lord. Constant peace is possible only then.

'Apaisunam'-The nature of finding fault with others and to take interest to discuss it here and there is enmity with one's own efforts made towards devotion and self-upliftment; to make a firm resolution and to beware of this, not to see fault in others and also not make it a matter of discussion is 'apaisunam'.

'Daya bhutesu'-compassion for all beings-to see someone grieving and to have the urge for removing it is compassion. This emotion is awakened only when we understand the sorrow of others as our own. In the presence of such emotions only, a human being can become humane and also reach the state of godliness.

'Aloluptvam'-non-covetousness-On seeing the external attractions or the attachment to pleasures and sensual indulgence of others, the arousal of desire for sensual objects or the awakening of greed is covetousness. I do not have to remain immersed in the worldly indulgences; I have to make effort for my self-evolution in this birth, develop such an attitude. The state of non-covetousness will start developing naturally.

'Mardavam'-gentleness-there should be no harshness in behaviour but gentleness! Even if harshness is required in conduct, remain alert even then! There should be no impact on the nature; the softness and gentleness of the behaviour should remain intact!

'Hri'-means modesty or shame. There should be a feeling of shame in indulging in prohibited behaviour or in doing evil deeds. There should be shamefulness in keeping bad company, not in keeping religious company. One should feel ashamed in consuming bitter intoxications like liquor! I am a human being and more than this I keep religious company; I belong to the Lord; it is not becoming of me to indulge in such perverse acts-with this attitude the feeling of shame for any kind of disgraceful, perverse and evil act is a good sign.

'Acapalam'-unnecessary restlessness, excitement and making useless efforts is fickleness. To speak without thinking and to engage in any useless activity and if nothing else to bite one's nail, sometimes while sitting just digging the earth or just hitting somebody with hands, to tease unnecessarily-all this also falls in the purview of instability in the personality. For this reason is necessary the quality of steadiness. The absence of fickleness always.