Manava Dharmashastra 6.92

6.92

dhṛtyādaya ātmaguṇāḥ | tatra dhṛtirnāma dhanādisaṃcaye sattvāśrayaḥ | yadi kṣīṇāṃ tataḥ kiṃ ? śakyamarjayitumiti | evamiṣṭaviyogādau ‘saṃsāragatiriyamīdṛśīti’ pracalitaścittasya yathāpūrvamavasthāpanam | kṣamā aparādhamarṣaṇam | kasmiṃścidaparāddhari pratyudvejanānārambhaḥ | damaḥ anauddhatyaṃ vidyāmadādityāgaḥ | asteyaṃ prasiddham | śaucamāhārādiśuddhiḥ | indriyasaṃyama apratiṣiddheṣvapi viṣayeṣvaprasaṃgaḥ | dhīḥ samyagjñānaṃ pratipakṣasaṃśayādinirākaraṇam | vidyā''tmajñānam | karmādhyātmajñānabhedena dhīvidyayorbhedaḥ | etatpaunaruktyatayā ‘dhīvidyeti’ paṭhanti | tanna samyak | bhedasya darśitatvāt | anyatprasiddham | akrodhaḥ utpatsyamānasyātnutpattiḥ | kṣamā kṛte'pyapakāre'pakārānārambhaḥ |

Medhātithi’s commentary (manubhāṣya):
Steadiness and the rest are qualities of the Soul.

(1) ‘Steadiness’—the feeling of contentment even at the loss of property and such things; expressed by such feelings as ‘if it has been lost, what does it matter? It can be acquired again.’ Similarly at separation from a beloved person, the man regains former equanimity by thinking that ‘such is the way of the world.’

(2) ‘Forgiveness’— the excusing of wrongs committed; not seeking to do injury to a person in return for an injury that might have been done by him.

(3) ‘Self-control’—absence of haughtiness, renouncing of pride due to superior learning &c.

(4) ‘Absention from unrighteous appropriation’:—this is well known.

(5) ‘Purity’—cleanliness of food etc.

(6) ‘Control of the Sense-organs’—not allowing them to be drawn even towards unforbidden things.

(7) ‘Discrimination’—true knowledge, following upon the refutation of all doubtful and contrary views.

(8) ‘Knowledge’ of the Soul. The difference between ‘discrimination’ and ‘knowledge’ is that the former refers to Acts, and the latter to the Soul.

In view of this tautology, some people read ‘Dhīvidyā’ (wise discrimination). But this is not right; specially as we have explained the difference between the two.

The rest are well known.

‘Absence of anger’ is not permitting anger to arise when there is an occasion for it, and ‘forgiveness’ is not doing harm to others even when they may have done harm to one.—(92).