Defining the Sanskrit Word for Intolerance

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Introduction:

Sanskrit, regarded as a Divine language, and a repository of ancient wisdom, stands as a linguistic marvel that transcends mere communication. Its untranslatable richness in cultural and philosophical nuances offers us a profound understanding of various facets of life. In the realm of emotions and human experiences, one Sanskrit word that particularly captures the essence of intolerance is अमर्ष (amarṣa). Unveiling its depths, here is a humble attempt to explore the etymology and diverse interpretations of अमर्ष amarṣa as elucidated by notable acharyas of the past. This linguistic expedition not only sheds light on the intricacies of intolerance but also underscores the unique capacity of Sanskrit to encapsulate profound concepts that may elude easy translation.

Etymology:

Breaking down the word amarṣa अमर्ष, it is a combination of अ (a), meaning ‘no,’ and मर्ष (marṣa), derived from the root sound मृष् (mṛṣ), signifying ‘to endure’ or ‘bear with.’ Hence, अमर्ष amarṣa implies a state of mind characterized by the absence of tolerance.

Interpretations by Acharyas:

The interpretation of Acharyas given below are based on their commentaries on the following verse of the Gita (12:15):

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥

yasmānnodvijate loko lokānnodvijate ca yaḥ,
harṣāmarṣabhayodvegairmukto yaḥ sa ca me priyaḥ.

He by whom the world is not afflicted or troubled, who also is not afflicted or troubled by the world, who is freed from the troubled agitated lower nature and from its waves of joy and fear and anxiety and resentment, he is dear to Me.

While commenting upon this verse various Acharyas have interpreted the word अमर्ष amarṣa differently keeping the core meaning of the word intact. Here are the views of the Acharyas:

1. अमर्ष amarṣa is असहिष्णुता asahiṣṇutā (अमर्षोऽसहिष्णुता amarṣo’sahiṣṇutā) or no capacity to tolerate says Neelakantha commenting on the verse 12.15 of the Gita.
2. Madusudana Saraswati’s Perspective: Madusudana Saraswati describes अमर्ष amarṣa as a mental state where one becomes intolerant of the success or rise of others. It reflects a lack of capacity to endure the achievements or advancements of fellow beings.

अमर्षः परोत्कर्षासहनरूपश्चित्तवृत्तिविशेषः amarṣaḥ parotkarṣāsahanarūpaś-cittavṛttiviśeṣaḥ

1. Purushottama’s View: Similar to Madusudana, Purushottama also emphasizes that अमर्ष amarṣa is the incapacity to tolerate the progress or prosperity of others. It underscores a mindset that cannot endure the success experienced by someone else.

अमर्षः परोत्कर्षासहिष्णुता amarṣaḥ parotkarṣāsahiṣṇutā

1. Sridharaswami’s Insight: Sridharaswami aligns with Madusudana and Purushottama, asserting that अमर्ष arises when one cannot tolerate the gains or benefits obtained by others. It signifies a mental state resistant to acknowledging the well-being of others.

अमर्षः परस्य लाभेऽसहनम् amarṣaḥ parasya lābhe’sahanam

1. Anandagiri’s Perspective: Anandagiri concurs with the idea that अमर्ष amarṣa is a form of intolerance specifically directed towards the exceptional success or excellence achieved by others. It denotes an inability to bear the surpassing achievements of someone else.

असहिष्णुता परकीयप्रकर्षस्य asahiṣṇutā parakīyaprakarṣasya

1. Dhanapati’s Explanation: Dhanapati introduces another dimension by highlighting that अमर्ष can emerge not only when one’s personal gain is hindered but also when the same gain is attained by someone else. This nuanced interpretation broadens the scope of अमर्ष to include comparisons and envy.

अभिलषितप्रतिघातेऽसहिष्णुताऽमर्षः abhilaṣitapratighāte’sahiṣṇutā’marṣaḥ

1. Vallabhacharya’s Distinction: Vallabhacharya draws a clear line between two states of mind — हर्ष (harṣa) and अमर्ष (amarṣa). While हर्ष is the joy experienced when one gains a desired object, अमर्ष amarṣa is the discontent arising from the non-attainment of the desired object, particularly when someone else achieves it.

स्वेष्टप्राप्तौ हर्षः अप्राप्तौ वाऽमर्षः sveṣṭaprāptau harṣaḥ aprāptau vā’marṣaḥ.

The Word is also used in the sense of ‘indignation’. Rasagangadhara of Panditaraja Jagannatha defines the word अमर्ष amarṣa as follows: परकृतावज्ञादिनानापराधजन्यो मौनवाक्पारुष्यादिकारणभूतश्चित्तवृत्तिविशेषोऽमर्षः parakṛtāvajñādinānāparādhajanyo maunavākpāruṣyādikāraṇabhūtaś-cittavṛttiviśeṣo’marṣaḥ

This means: अमर्षः (amarṣaḥ) is a state of mind characterized by various specific mental tendencies such as remaining silent due to contempt for others, harsh speech, and offenses like disregard by others etc.

Conclusion:

In the history of Sanskrit language and philosophy, अमर्ष amarṣa emerges as a vibrant thread representing the intricate emotions of intolerance and envy. Through the nuanced interpretations provided by the revered acharyas of the past, अमर्ष amarṣa transcends its superficial definition, revealing itself not merely as the absence of tolerance, but rather as a complex interplay of emotions ignited by the success and achievements of others.

This exploration of अमर्ष amarṣa in Sanskrit is not merely a linguistic exercise; it is a journey that takes us into the profound realms of human psychology and behavior. The language, untranslatable in its truest essence, acts as a portal to understanding the intricate dance of emotions that shape our interactions and perceptions. As we delve into the layers of अमर्ष amarṣa, we uncover a mirror reflecting our own vulnerabilities, prompting contemplation on the nature of success, envy, and the intricate threads that connect us all.

Ultimately, this linguistic journey reminds us that Sanskrit is not merely a language; it is a reservoir of timeless wisdom that continues to unveil profound insights into the human experience. Through अमर्ष (amarṣa), we are reminded that true understanding goes beyond the surface, delving into the subtle nuances that define our relationships, aspirations, and the intricate fabric of our shared humanity.

-Sampadananda Mishra