Vigour is boldness, not a brightness of the skin. Forbearance is the non-arising of inner alteration in one reviled or struck; we said that freedom from anger is the calming of an alteration that has arisen, and this is the difference between forbearance and freedom from anger. Steadiness is a particular function of the inner instrument that wards off the sinking of the body and the senses when they have fallen into weariness, by which the instruments and the body, held up, do not sink. Cleanliness is of two kinds: the outer, made by earth and water, and the inner, the spotlessness of mind and intellect, the absence of the muddiness of māyā, passion and the like. Freedom from malice is the absence of the wish to harm others. Freedom from over-pride: excessive esteem is over-pride, and one who has it is over-proud; its absence is freedom from over-pride, the absence of the cultivation of an excessive sense of one's own worthiness of honour. Fearlessness and the rest, ending here, come to be for one born to the endowment. To what kind of endowment? To the divine, the endowment of the gods; for one born marked for that, fit for the glory of the gods, of coming good fortune, O Bhārata. Now the asuric endowment is told.

Vigour is the not being overpowered by evil people. Forbearance is, even in the experiencing of pain occasioned by others, the absence of the disorder of mind toward those others. Constancy is the holding-in-view, even in a great calamity, of what is to be done. Purity is the scriptural fitness, of the outer organs and the inner organ, for what is to be done. Absence of malice is the not thwarting of others, the absence of the obstructing of others' free movement. Freedom from excessive conceit is the absence of conceit, excessive conceit being pride out of place. These qualities come to one born to the divine endowment. The endowment that pertains to the gods is the divine endowment; the gods are those whose nature is to follow the command of the Blessed One, and the divine endowment is their endowment. And that is just the following of the Blessed One's command; these qualities come to one born to it, born turned toward it, born to bring it about. This is the meaning.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

'Forbearance' (kshama) is the not harming of one who has harmed oneself, joined with the absence of anger, as the lexicon has it, 'he who is without anger toward a foe who does him a fault is called one possessed of forbearance'.