Matsarya (मात्सर्यम्)

Baudhayana Dharmasutras gives elaborate details about who is called a Shista and what his Atma and Buddhi gunas are.

शिष्टाः खलु विगतमत्सरा निरहंकाराः कुम्भीधान्या अलोलुपा दम्भदर्पलोभ-मोह-क्रोध-विवर्जिताः ॥

धर्मेणाधिगतो येषां वेदः सपरिबृंहणः । शिष्टास् तदनुमानज्ञाः श्रुति-प्रत्यक्ष-हेतवः ॥ इति ॥ (Bau. Dhar. Sutr. 5-6)

Shistas are devoid of matsarya (intolerance to others good qualities), ahamkara (pride due to vidya or social position), hypocrisy, arrogance, greed, moha (inability to discriminate), anger, they are content and have few desires. They have a though understanding of the Vedas and associated granthas like puranas and itihasas, who can clearly envisage the reasoning that "this shruti (words) is directly pertinent to this dharma" (श्रुति-प्रत्यक्ष-हेतवः), and are experts at pointing out the inferential references of Vedas in Smrtis, acharas, agamas (स्मार्तशिष्टागमयोश्श्रुत्यानुमानविदः). Thus he is one who, having understood the dharmas defined by the shastras, applies and executes them as per situations (अनुष्ठानम्).

the source of all evil actions of human beings was traced to the desire for material pleasure which in turn gave rise to conflict of interests among individuals. Further, it was found that kama (कामः । desire) of human beings could also be influenced by the other impulses inherent in human beings such as

• krodha (क्रोधः । anger),
• moha (मोहः । passion),
• lobha (लोभः । greed),
• mada (मदः । infatuation) and
• matsarya (मात्सर्यम् । enmity).

These six natural impulses were considered as Arishadvarga (अरिषड्वर्गः | six internal enemies) of a human being, which if allowed to act uncontrolled could instigate one to entertain evil thoughts in the mind for fulfilling one's own selfish desires and for that purpose cause injury to others. Thus, Dharma or rules of righteous conduct evolved as a solution to this eternal problem arising out of the natural instinct of man.

It is a matter of common knowledge that a person indulges in wrongs in day-to-day life on account of greed and being actuated by one or more of the six enemies inherent in man namely: Kama (love/desire), Krodha (anger), Lobha (greed), Moha (Passion), Mada (Infatuation) and Matsarya (enmity). To illustrate, a man commits theft to acquire money or any other moveable property for gain. He indulges in cheating others or in corruption to acquire more money. For the same purpose, he commits robbery, or dacoity or even murder. On many occasions, man does these acts secretly thinking that no one knows or will come to know of these acts. But the fact remains that the Atma within himself is an unavoidable witness. It is impossible for a human being to commit any wrongful act without the knowledge of the Atma. As far as the Atma is concerned, being part and parcel of the Paramatma (the almighty), it is incapable of compromising with the wrong acts of a human being within whose body it resides for the time being.

It was found that the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others.

Concerning mental well-being, the objective of Ayurveda is to have pleasant sensory organs (jnanendriya and karmendriya), calm and steady mind, prevalence of sattva guna, and control over the Arishadvarga: kama (lust), krodha (anger), lobha (greed), moha (attachment), mada (pride), and matsarya (jealousy).