Kshama

Kshama(Sanskrit:क्षमा,romanized:kṣamā) is aSanskritword that is used in Hinduism to indicate forgiveness.^[1]

Kshama refers to forgiving others for the misdeeds they performed upon oneself, which is why it is related to qualities such as forbearance and compassion.^[1]The concept of kshama forms one of the ten traditionalyamas(i.e., restraints) that are codified in numerous Vedic scriptures such as theManusmritiand theVasishtha Samhita.^[2]Since Hinduism is a theistic religion, kshama is practiced also to attain the grace of God.^[3]

Importance

The practice of kshama fights against base instincts such as anger. Scriptures like theMahabharataexplain that bearing anger leads to one's own destruction (i.e., spiritual decline).^[4]

Kshama is often associated with other qualities such as duty, righteousness, forbearance, compassion, freedom from anger and patience.^[1]^[5]These qualities are explained in Hindu scriptures such as thedharma sastrasand theShrimad Bhagavad Gita.Living with qualities like these leads to positive karmas, which bear fruit in this life or in the lives thereafter.^[1]

Kshama is a component of sreyas, which refers to one's overall spiritual progress and the overall spiritual progress of a community. In the context of sreyas, kshama benefits one's own life, but it also benefits the overall community one lives in.^[5]

Hinduism promotesahimsa(i.e., non-violence). The religion explains that if resentment persists, the intention to harm others out of retribution will also remain. For this reason, kshama is necessary and supports the practice of ahimsa.^[5]

The concept of karma, understood as a power of God in Hinduism, explains that those who do bad upon us are simply instruments bringing forth the fruits of karmas priorly performed. One must accept what is brought forth upon them without assigning blame, developing enemies or striving for retribution. Karma also explains that the doer of bad will also experience the fruits of their karmas in the future, without the need for one's own involvement.^[5]

References in Hindu texts

Kshama is discussed in several Hindu texts, a number of these references provided below:

Manusmriti

In theManusmriti,Manudescribes forgiveness as one of the greatest virtues and explains its importance to grow spiritually.^[4]
In verses 8:312-313, Manu explains that if a ruler has a forgiving nature, he is rewarded in heaven. He also says, "the learned are purified by a forgiving disposition" (Manu 5:107a).^[4]
As mentioned above, Manu explains in theManusmritithat kshama is one of the ten laws of man. He says:

Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, [obedience to the rules of] purification, coercion of the organs, wisdom, knowledge [of the surpreme Soul], truthfulness and abstention from anger, [these form] the tenfold law (Manu 6:92).^[4]

Shrimad Bhagwat Puran

In theShrimad Bhagwat Puran,Vyasadescribes 40 divine virtues. Kshantihi, also known as kshama, is one of these virtues. Vyasa writes inShrimad Bhagwat1:16:26-28^[6]:
In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him.^[6]

Mahabharata

In theVana Parvaof theMahabarata,it is explained:

Forgiveness is virtue; forgiveness is sacrifice; forgiveness is theVedas;forgiveness is theShruti.Forgiveness protecteth the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together (Vana Parva,Section 29).^[5]

In theUdyoga Parvaof theMahabharata,it is written, "Righteousness is the one highest good; forgiveness is the one supreme peace; knowledge is one supreme contentment, and benevolence, one sole happiness" (Udyoga Parva,Section 33).^[7]

In theShrimad Bhagavad Gita,a section of theMahabharata,Krishnaexplains toArjuna,"Forgiveness is one of the characteristics of the one born for a divine state."^[8]

Other references

In theAshtavakra Gita,Janakaasks, "Oh lord, how does one attain wisdom? How does liberation happen?" upon whichAshtavakrareplies, "Oh beloved, if you want liberation, then renounce imagined passions as poison [and] take forgiveness, innocence, compassion, contentment and truth as nectar."^[9]

Exemplars

Many historic figures in Hinduism have exemplified kshama, a few such exemplars mentioned here:

Rama,an incarnation ofVishnu,forgave his step-mother,Kaikeyi,who caused his sentence to exile for 14 years.^[10]
Sita,the incarnation ofLakshmi,displayed kshama when she forgave the demonesses of Lanka who harassed her when she was abducted. She also forgave a crow when it harmed her. This exemplification of kshama shows that one does not need to wait for an apology or for repentance to forgive someone.^[1]
In theMahabharata,Yudhishthiraexplains the importance of forgiving his cousins, theKauravas,for their wrathful behavior on him, his brothers and their wife. He explains that only through forgiveness, can man achieve peace.^[11]
Without a second's delay,Ambarish,a pious devotee and king, forgaveDurvasafor his unnecessary anger. It is only through Ambarish's forgiveness that Vishnu repeals his divine disc which was sent to cut off Durvasa's head.^[12]
Tukaram,a 17th century Hindu poet and saint, experienced many challenges but he always remained positive and forgave his offenders.^[13]
Pramukh Swami Maharaj,a modern day Hindu swami, was said to have exemplified the virtues described by Vyasa in the Shrimad Bhagwat Puran throughout his life and he inspired his ascetic disciples to do the same. These virtues include kshama.^[14]

In other religions

InJainism,kshama also relates to forgiveness and is a method to cleansing one'satman(i.e., soul). It is one of the ten spiritual attributes recognized in the religion. Kshama leads to spiritual progress and ultimately, enlightenment. Kshama is inherently an aspect of ahimsa (i.e., non-violence), a key value in Jainism. Every year, Jains celebrate a festival known asKshamavani Divas,which is a day to ask for forgiveness.^[3]

InBuddhism,kshama is defined as forgiveness and forbearance. Kshama encompasses the concepts of the removal of the desire for retribution and the removal of anger.Buddhahad mentioned, "all this is suffering," signifying the concept of pain to be just. Kshama is an acceptance of a just world where one accepts the experience of worldly pain and goes beyond the inner feelings of retribution and anger which amplify pain and detract from enlightenment. Perfection in kshama is a quality of the Buddhas and is a goal for Buddhists to achieve.^[1]

Jainism and Buddhism are not theistic religions and therefore, kshama is practiced solely for the purpose of self-improvement.^[3]

References

^^a ^b ^c ^d ^e ^fMcCullough, Michael E.; Pargament, Kenneth Ira; Thoresen, Carl E. (2000-01-01).Forgiveness: Theory, Research, and Practice.Guilford Press.ISBN 978-1-57230-510-6.
^Shah, Ishita; Dave, Nehal (2023-05-15)."Comparative Study of Yama in Vashishtha Samhita and Patanjali Yog Sutra".Vidya - A Journal of Gujarat University.2(1): 183–186.doi:10.47413/vidya.v2i1.172.ISSN 2583-3537.
^^a ^b ^cJain, Viney (2014).Social Consciousness in Jainism.New Bhartiya Book Corporation. pp. 236–247.
^^a ^b ^c ^dBock, Gregory L. (2019-03-05).The Philosophy of Forgiveness: Vol III: Forgiveness in World Religions.Vernon Press.ISBN 978-1-62273-412-2.
^^a ^b ^c ^d ^eHunter, Alan (January 2007)."Forgiveness: Hindu and Western Perspectives".Journal of Hindu-Christian Studies.20.doi:10.7825/2164-6279.1386.
^^a ^b"ŚB 1.16.26-30".Bhaktivedanta Vedabase.RetrievedApril 13,2024.
^"The Mahabharata, Book 5: Udyoga Parva: Section XXXIII".2013-10-12. Archived fromthe originalon 2013-10-12.Retrieved2024-04-14.
^Thomas, Dr. MD."FORGIVENESS IN RELIGIOUS TRADITIONS"(PDF).
^"Janak – Ashtavakra – Statements? — Osho Online Library".2013-10-29. Archived fromthe originalon 2013-10-29.Retrieved2024-04-14.
^Nadamala, Bhagya Shree; Tripathi, Dr Priyanka (2022-07-27)."The Politics Of Subversion, Power And Deviance: Sita, Surpanakha And Kaikeyi In Select Feminist Re-Visioning Of Ramayana".Journal of Positive School Psychology:10487–10499.ISSN 2717-7564.
^Bhide, Ajit V. (2007-06-30)."Anger and the Mahaabhaarata".Indian Journal of Psychiatry.49(2): 140–142.doi:10.4103/0019-5545.33265.ISSN 0019-5545.PMC2917082.PMID 20711400.
^Kaivalya, Alanna; Kooij, Arjuna van der (2020-09-08).Myths of the Asanas: The Stories at the Heart of the Yoga Tradition.Simon and Schuster.ISBN 978-1-68383-848-7.
^Das, Nityanand Charan (2022-05-27).Icons of Grace: Twenty-one Lives that Defined Indian Spirituality.Penguin Random House India Private Limited.ISBN 978-93-5492-462-0.
^Raipure, Dr.Vinod A. (March 2023)."BAPS Saints-A foundation of Humanitarian Services"(PDF).Worldwide International Inter Disciplinary Research Journal.

ThisHindu philosophy–related article is astub.You can help Wikipedia byexpanding it.

[:0-1] McCullough, Michael E.; Pargament, Kenneth Ira; Thoresen, Carl E. (2000-01-01).Forgiveness: Theory, Research, and Practice.Guilford Press.ISBN 978-1-57230-510-6.

[2] Shah, Ishita; Dave, Nehal (2023-05-15)."Comparative Study of Yama in Vashishtha Samhita and Patanjali Yog Sutra".Vidya - A Journal of Gujarat University.2(1): 183–186.doi:10.47413/vidya.v2i1.172.ISSN 2583-3537.

[:3-3] Jain, Viney (2014).Social Consciousness in Jainism.New Bhartiya Book Corporation. pp. 236–247.

[:4-4] Bock, Gregory L. (2019-03-05).The Philosophy of Forgiveness: Vol III: Forgiveness in World Religions.Vernon Press.ISBN 978-1-62273-412-2.

[:5-5] Hunter, Alan (January 2007)."Forgiveness: Hindu and Western Perspectives".Journal of Hindu-Christian Studies.20.doi:10.7825/2164-6279.1386.

[:1-6] "ŚB 1.16.26-30".Bhaktivedanta Vedabase.RetrievedApril 13,2024.

[7] "The Mahabharata, Book 5: Udyoga Parva: Section XXXIII".2013-10-12. Archived fromthe originalon 2013-10-12.Retrieved2024-04-14.

[8] Thomas, Dr. MD."FORGIVENESS IN RELIGIOUS TRADITIONS"(PDF).

[9] "Janak – Ashtavakra – Statements? — Osho Online Library".2013-10-29. Archived fromthe originalon 2013-10-29.Retrieved2024-04-14.

[10] Nadamala, Bhagya Shree; Tripathi, Dr Priyanka (2022-07-27)."The Politics Of Subversion, Power And Deviance: Sita, Surpanakha And Kaikeyi In Select Feminist Re-Visioning Of Ramayana".Journal of Positive School Psychology:10487–10499.ISSN 2717-7564.

[11] Bhide, Ajit V. (2007-06-30)."Anger and the Mahaabhaarata".Indian Journal of Psychiatry.49(2): 140–142.doi:10.4103/0019-5545.33265.ISSN 0019-5545.PMC2917082.PMID 20711400.

[12] Kaivalya, Alanna; Kooij, Arjuna van der (2020-09-08).Myths of the Asanas: The Stories at the Heart of the Yoga Tradition.Simon and Schuster.ISBN 978-1-68383-848-7.

[13] Das, Nityanand Charan (2022-05-27).Icons of Grace: Twenty-one Lives that Defined Indian Spirituality.Penguin Random House India Private Limited.ISBN 978-93-5492-462-0.

[14] Raipure, Dr.Vinod A. (March 2023)."BAPS Saints-A foundation of Humanitarian Services"(PDF).Worldwide International Inter Disciplinary Research Journal.

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