Speech is a powerful vehicle in man and it reflects the intellectual calibre, the mental discipline and the physical self-control of the speaker. Unless he is well-formed at all these levels, his words will have no force… no magic about them. Again, speech is the constant activity of all and it is an outlet through which the greatest amount of one’s energies are wasted. To control and conserve this unproductive waste of energy would constitute a great inner wealth indeed for the seeker.

This does not mean that one must keep a self-ruining, disgustingly irritating, silence (Mouna). The power of speech must be made use of for integrating the personality of the seeker. There is an art of using this power in the right way, beneficial to the aspirant as well as to others. The technique of employing speech in the most profitable way is being indicated here in this stanza. The idea suggested in the previous stanza is being more and more deepened by the clear suggestions contained in this stanza that Tapas is not a diabolic act of breaking and destroying oneself but it is a benevolent scheme for re-making and rediscovering oneself.

SPEECH THAT CAUSES NO SHOCK — The words spoken must be such that they bring no disturbance to others; they “should neither be irritating nor obscene.” The real touch-stone to know whether we are speaking the right words or not is the reaction of the listeners, which is expressed so unmistakably on their faces. But generally, people speak with their eyes shut, or even when they are open they are as though blind. Many a miserable man has failed in his efforts in life, and lost all his friends and relatives merely because of the bitterness of his tongue, the harshness of his words, the stink of his indiscreet thoughts!

TRUE, AGREEABLE AND BENEFICIAL (SATYAM-PRIYAM-HITAM) — Words uttered to express the truth in an agreeable style for the blessing of others constitute “speech,” which, when properly handled and made use of, will bless the speaker himself.

In telling a lie, a lot of energy is wasted and this waste is avoidable if one adopts the policy of truthfulness in his expression. Words that harmoniously bring forth the exact shade of ideas in the intellect are “truthful” expressions, and those that deliberately distort the intentions and meanings of the intellect are called falsehood. In the name of truthfulness one can become a disagreeable creature in society. This is not allowed in a seeker. The Geeta accepts only that speech as truthful WHICH IS ALSO AGREEABLE. By unsaid words the Lord’s Song seems to say that when a truth is disagreeable to others, the speaker is required to maintain a discreet silence!

It is not sufficient that the words in the speech should be honest and agreeable, but they should also be beneficial. Speech should not be wasted. Unprofitable talking is a great drain upon man’s energies. Talk only when you want to express agreeable ideas of permanent values, which will be useful to the listeners. Those who are respecting these qualities in their day-to-day vocal activities can be considered as men performing “AUSTERITY IN SPEECH.”

REGULAR STUDY OF THE SCRIPTURES — Control of speech certainly does not mean entering into a state of inert and lifeless silence of the grave. Investing the energies of speech in self-profiting and self-creative channels of endeavour is considered by Krishna as “tapas in speech.” Swadhyaya is a technical term used in our sacred literature to indicate the careful study of and deep reflections upon the theme of the scriptures. The vital energy so economised in daily life through a policy of “speaking only that which is beneficial, agreeable and truthful,” is invested in chanting, in reflecting upon, and in meditating over the mantras of the Upanishads and other scriptures.

This stanza is complete in its explanation of the technique. The first line indicates the channels of economy possible in the daily expenditure of energy. The second line shows the avenues of investment wherein the seeker can expect to gain for himself a greater dividend of a fuller joy. Both the schemes so suggested completely indicate the “AUSTERITY IN SPEECH.”

TAPAS OF THE MIND IS NOW TAKEN UP FOR DISCUSSION:

Yat, that; vakyam, speech; anudvegakaram, which causes no pain, which is not hurtful to creatures which is satyam, true; priya-hitam, agreeable and beneficial with regard to facts seen or unseen-. ‘Speech’ is qualified by characteristics such as being not hurtful, etc. The ca (and) is used for grouping together the qualifying characteristics. When a sentence is used in order to make another understand, if it happens to be avoid of one or two or three among the qualities-truthfulness, agreeability, beneficialness, and non-hurtfulness-, then it is not austerity of speech. As in the case of a truthful utterance there would occur a want of austerity of speech if it be lacking in one or two or three of the others, so also in the case of an agreeable utterance there would be no austerity of speech were it ot be without one or two or three of the others; and similarly, there would be no austerity of speech even in a beneficial utterance which is without one or two or three of the others. What, again, is that austerity (of speech)? That utterance which is true as also not hurtful, and is agreeable and beneficial, is the highest austerity of speech: As for example, the utterance, ‘Be calm, my boy. Practise study and yoga. Thereby you will gain the highest.’ Svadhyaya-abhyasanam, the practice of the study of scriptures, as is enjoined; ca eva, as well; ucyate, in said to be; tapah, austerity; vanmayam, of speech.