In Chapter 12 of the Bhagavad Gita, while describing the qualities of a devotee who is dear to Him, Bhagavan Krishna says, "Such a person is one who does not agitate the world and is not agitated by the world". Recent public events and the flood of opinions, videos, and social media content offer an opportunity to assess how we respond emotionally and how our actions affect others.
One aspect of this teaching is ensuring that we do not become a source of agitation in society. In Chapter 16 of the Bhagavad Gita, while describing the twenty-six divine qualities (Daivi Sampat), Bhagavan Krishna includes Apaishunam—the absence of slander, gossip, malicious criticism, and fault-finding. This quality has become especially relevant in an era where information spreads instantly and everyone has the ability to publish opinions to a large audience.
Understanding Apaishunam
The word Apaishunam is formed by adding the prefix "a" (absence) to Paishunam, which refers to gossip, slander, baseless criticism, malicious fault-finding, and passing on unverified stories. Thus, Apaishunam means the absence of these tendencies.
The simplest form of Paishunam is gossip. It often takes the form of two people discussing a third person who is not even present in the conversation. Sometimes entire friendships are sustained by repeatedly talking about someone else. While this may appear harmless, it gradually becomes a habit of deriving pleasure from discussing another person's life instead of engaging in meaningful conversation.
When criticism is driven merely by the desire to belittle someone, it becomes Paishunam.
Why We Enjoy Speaking About Others
A deeper question arises: why do people so readily discuss the faults of others?
The tendency stems from the ego. Observing another person's weaknesses gives the ego a subtle feeling of superiority. Criticising others creates an internal satisfaction that "I am better." This quiet egoistic pleasure becomes the fuel that sustains gossip, fault-finding, and slander.
Paishunam also includes exposing another person's faults without evidence, making baseless allegations, spreading fake news and engaging in speech that seeks to diminish another person. These forms of speech constitute a subtle kind of violence. While physical violence is easily recognised, violence through speech often goes unnoticed.
Freedom of speech does not grant the freedom to insult, ridicule, engage in name-calling, or use abusive language. Speech itself can become a weapon. Just as physical objects may be used to harm, words too can inflict damage when used irresponsibly. While person A uses a stone, person B uses vulgar language to get few seconds of social media fame.
Apaishunam in the Digital Age
Social media has made the practice of Paishunam far easier than ever before. Earlier, gossip was usually limited to a small circle. Today, a single post, comment, or forwarded message can reach thousands of people within minutes. Anonymous accounts often encourage ridicule, character assassination, and mockery without accountability.
Selectively edited videos, memes, embarrassing clips, and comments targeting not only public figures but also their families have become common.
Before sharing any content, four questions should be asked:
Is it true? Have I verified it?
Is it necessary for me to share it?
Is my intention to help someone, or merely to damage another person's reputation?
Am I motivated by genuine concern, or am I seeking attention, popularity, or recognition?
Without personal verification, one should avoid circulating information simply because everyone else is doing so. Truth and necessity must both guide communication.
There is a difference between constructive accountability and malicious denigration. Honest, balanced feedback intended for correction is different from forwarding allegations, circulating embarrassing content, or mocking another person's failures.
What differentiates our character are the intention of our actions and manner of our speech.
Human beings possess the unique gift of language and communication. This power can either uplift and illuminate or shame and degrade. Therefore, speech should be truthful, necessary, and beneficial, never becoming an instrument for gossip, slander, or character assassination.
Practising Apaishunam is one way of ensuring that we do not agitate the world. Alongside cultivating endurance (Titiksha) so that we are not easily agitated by the world, disciplined speech becomes an essential quality on the spiritual path and one of the divine virtues that makes a devotee dear to Bhagavan Krishna.