‘Shama’ is the control of the external sense-organs. ‘Dama’ is the control of the mind. ‘Tapas’ is the chastisement of the body by controlling enjoyments, as enjoined by the Shastras. ‘Sauca’ is fitness for performing acts as enjoined by the Shastras. ‘Kshanti’ is preserving the composure of the mind, though injured by others. ‘Arjava’ is straightforwardness expressing itself in correct outward manifestation to others in consonance with one’s own mind. ‘Jñana’ is knowledge about the real nature of the higher and lower truths. ‘Vijñana’ is the knowledge pertaining to exceptional attributes belonging to the Supreme Reality. ‘Astikya’ or faith is firm conviction in the truth of all things enjoined in the Vedas. The meaning is that it is unshakable by any reason whatever. ‘Astikya’ is positive conviction in the truth to the following effect: (1) The Lord Vasudeva, the Supreme Person, is signified by the term, Supreme Brahman. (2) He is devoid of even the slightest trace of evil. (3) He possesses countless hosts of auspicious and excellent attributes such as knowledge, strength etc., boundless and natural. (4) To reveal His nature is the sole purpose of the whole of Vedas and the Vedanta and He can be known only through them. (5) He is the sole cause of the universe (6) He is the foundation of the entire universe. (7) He is the actuator of all. (8) All actions taught in the Vedas form His worship. (9) When worshipped through them, He confers fruits known as Dharma, Artha, Kama and Moksha. That such is the meaning has been declared in the following text: ‘Indeed I am to be known from all the Vedas’ (15.15); ‘I am the origin of all; from Me proceed everything’ (10.8), ‘All this is strung on Me’ (7.7), ‘Knowing me as the enjoyer of all sacrifices and austerities .... he attains peace’ (10.29), ‘There is nothing greater than myself, Arjuna ’(7.7) ‘He from whom proceeds the activity of all beings and by whom all this is pervaded—by worshipping Him with his duty, will a man reach perfection’ (18.46); and ‘He who knows Me as unborn, without a beginning and the great Lord of the worlds...’ (10.3) Such are the duties of the Brahmana arising from his inherent nature.