अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥
anudvega-karaṃ vākyaṃ satyaṃ priya-hitaṃ ca yat | svādhyāyābhyasanaṃ caiva vāṅ-mayaṃ tapa ucyate ||
Speech tapas: non-disturbing, true, agreeable, beneficial words — plus daily svādhyāya (sacred study).
Word by word (3)
- anudvega-karaṃ vākyaṃ satyaṃ priya-hitaṃ ca yat
- — speech/words (vākyam) that do not cause excitement/distress (anudvega-karam = not-agitation-making), that are true (satyam), agreeable (priya) and beneficial (hitam) — the four-fold standard of sattvic speech
- svādhyāyābhyasanam ca eva
- — and also (ca eva) the regular practice (abhyasana) of svādhyāya — the study/recitation of one's own sacred texts (sva = own, adhyāya = study/lesson); daily sacred recitation as speech-tapas
- vāṅ-mayaṃ tapa ucyate
- — this is called (ucyate) the tapas of speech/words (vāṅ-maya = consisting of speech/vāk) — vāk (speech) as a domain of tapas parallel to śārīra (body) from V14
Speech that causes no distress, that is true, agreeable, and beneficial — and also the regular practice of sacred recitation (svādhyāya) — these are called the austerity of speech.
A modern analogy
Speech tapas means treating every word as a small offering. Before speaking, asking: Is this true? Will it disturb? Is it genuinely useful? Would it harm? And alongside this, the discipline of daily sacred recitation — keeping one's speech-instrument tuned to the sacred register through regular use in that direction.
V15 describes tapas of speech (vāṅ-maya tapas), the middle level between bodily (V14) and mental tapas (V16). The four-fold standard — anudvega-kara, satya, priya, hita — is the Gita's most compact speech ethics. Notably, the four are cumulative: speech that is true but causes needless distress is not sufficient; truth must also be agreeable in delivery and genuinely beneficial in purpose. Svādhyāya (sacred study) is included as a speech-tapas because recitation (pāṭha) is itself a use of speech in the highest register.
The sequence anudvega-kara → satya → priya → hita maps a hierarchy of speech qualities: the first (non-disturbing) is the minimum ethical standard; satya (truth) is the substantive content; priya (agreeable) concerns how truth is delivered; hitam (beneficial) concerns its effect. The Gita thus rejects both harsh truth-telling (satya but not priya) and pleasant falsehood (priya but not satya). Only speech that meets all four criteria qualifies as tapas. Svādhyāya adds a fifth dimension: even solitary sacred recitation is speech-discipline.
Public-domain translations (4) compare all →
The speech which causes no excitement and is true, as also pleasant and beneficial, and also the practice of sacred recitation, are said to form the austerity of speech. [1]
Speech which causes no vexation, and is true, as also agreeable and beneficial, and regular study of the Vedas — these are said to form the austerity of speech. [4]
The recitation of texts, and speech which causes no annoyance, (which is) true, agreeable, and beneficial — are said to be the penance of speech. [9]
The speech which causes no agitation, which is true, which is agreeable and beneficial to study of one's own scripture, are said to be the penance of speech. [13]
This verse speaks to
Where this thread continues
Duryodhana ends his briefing with one clear order: protect Bhishma above all else.
Tāmasic tapas: done with foolish delusion, self-torture, or to destroy another — declared tāmasic.
You grieve for those who should not be grieved for — and call it wisdom.
Holding that nihilistic view, ruined selves of limited mind and fierce action, they rise as enemies of the world.
Many thoughts, moha-net covering them, addicted to kāma-enjoyments — they fall into impure naraka.
Tāmasic karma: begun from delusion, ignoring consequences, waste, injury to beings, and one's own capacity.