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The conduct of a man, who does not get the least enraged even on finding obvious reasons for exciting anger, is in keeping with Uttama Kshama Dharma. To forgive one with evil perception (Mithya-Drasthi), or him who utters unpleasant words and makes efforts to cause anguish and torture without any reason, is the first category of Kshama. To pardon one who nourishes thoughts of oppressing and killing with no reason is the second category of Kshama. 'Kshamti iti Kshama' one who practices forgiveness (Kshama) under all odds is entitled as possessor of the virtue of supreme forgiveness (Uttama Kshama).
Krodhotpatinimita visimakroshadisambhave kalushyoparam Kshama.
Not to develop malice or ill-will despite confronting with unbearable causes of anger like defiance, chiding and bodily torture is Uttama Kshama. It has been well said; "The easiest and cheapest way of avenging an offence is to slight it, ignore it, forbear it, 'forgive it, or, if possible, to forget it."
While describing the true nature of Kshama in his book 'Sarvarth Siddhi' Acharya Pujya Pad Swamy has stated
Shrirsithitihetumargarth parkulanyugachhti bhikshordushtjnakroshprhstavgyatadn Shrir vyapadnadinan snnidhane kalushyanutpti kshma
Even when ill-natured persons heap abuses, ridicules, disgrace and beatings on the monks, who enter other regions to discover the cause of the real state of the body and indulge in twisting and torturing their body, the non-appearance of ill-will in these monks' minds is Kshama. This very thing has been said in this commenting remark of 'NiamSaar':
Vadhe satmurtsya parambrahmrupni mamapkarhaniriti paramsamrasi vsthitirutmkshma
To remain stable in supreme equanimitous thoughts on getting threat of being killed by persons given to evil perception (Mithya-Drasthi) for no reason, considering oneself formless Parma Brahma is Uttama Kshama. The following example reveals this very thing.
There was a saint named Aek Nath. He had a vow of bathing in the Ganga daily. His ideology of forgiveness and renunciation was highly talked of in the city. One Pathan also used to live in that city. Once he thought to test the saint. His house was on that very road by which the saint used to go for bathing in the Ganga. The next day when Aek Nath was returning after having a bath in the Ganga, the Pathan chewing a betel leaf, spit down from above his rooftop. Its shower fell on the body of Aek Nath also; hence the saint went
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