विवेचन सारांश
The Choice Between Liberation and Bondage: Walking the Path of Daivī over Āsurī Sampatti
The 16th Adhyāya of the Śrīmad Bhagavad Gītā is called Daivāsura Sampad Vibhāga Yoga—the Yog that differentiates between Daivī Sampad (divine virtues) and Āsurī Sampad (demonic tendencies).
This chapter guides seekers on recognizing and cultivating righteous qualities while overcoming negative traits.
In keeping with the traditions of Geeta Pariwar, the discourse commenced with Dīpa Prajvalana (lighting of the lamp), symbolizing the dispelling of ignorance through the illumination of wisdom. A heartfelt prārthanā (prayer) was then offered at the Śrīcaraṇa (lotus feet) of Śrī Prabhu, invoking divine blessings for a spiritually enriching session.
Bowing in Reverence to Our Guru—The Eternal Source of Wisdom
In keeping with the traditions of Geeta Pariwar, the discourse commenced with Dīpa Prajvalana (lighting of the lamp), symbolizing the dispelling of ignorance through the illumination of wisdom. A heartfelt prārthanā (prayer) was then offered at the Śrīcaraṇa (lotus feet) of Śrī Prabhu, invoking divine blessings for a spiritually enriching session.
Bowing in Reverence to Our Guru—The Eternal Source of Wisdom
गुरू ब्रह्मा गुरू विष्णु, गुरु देवो महेश्वरा
गुरु साक्षात परब्रह्म, तस्मै श्री गुरुवे नमः
गुरु साक्षात परब्रह्म, तस्मै श्री गुरुवे नमः
Guru Brahma, Guru Vishnu, Guru Devo Maheshvara,
Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namah.
With deep humility and devotion, we bow to our Guru, who manifests as Brahma—the creator, Vishnu—the preserver, and Maheshwara—the destroyer. The Guru is the ultimate embodiment of Supreme Consciousness.
We have been reflecting on the 16th chapter of the Bhagavad Gītā since last week. In our previous session, we explored in detail the 26 divine qualities (daivī sampadā) and the 6 demonic traits (āsurī sampadā). We had completed just four verses, and the rest of the chapter still remains to be covered.
But before continuing further, let us once again remind ourselves of the significance of these qualities:
The 26 divine virtues elevate us toward a higher life, making us truly daivī (Godly), while the 6 demonic traits pull us down into the realm of lower, āsuric tendencies.
We stand at a critical juncture — human beings, born of nature (prakṛti), yet capable of culture (saṁskṛti). The direction we take — toward refinement (saṁskāra) or toward degeneration (vikṛti) — is a choice that only human birth offers.
As Tulasīdās says, “baḍe bhāg mānush tanu pāvā” — It is by great fortune that we have obtained this rare human birth.
It is a great privilege indeed. And now, standing at this crossroads, we must make a conscious and determined effort to internalise the divine virtues.
Life itself — jīvana — is symbolised by water. Water is called the very synonym of life. It is one of the five great elements (pañcamahābhūta), a vital and inseparable part of both nature and our body — comprising over 70% of both Earth and ourselves.
But there is something deeply symbolic about water: it naturally flows downward due to gravity.
Likewise, human life too has a tendency to descend, unless a conscious effort is made to rise. The demonic tendencies pull us downward just like gravity.
Even if we possess 25 out of the 26 divine qualities and only one demonic trait, that single flaw can sink us — just like a single hole in a boat can let in enough water to drown it in the ocean.
This is a crucial truth to understand. You may wonder — does a real-life example of such a downfall exist? Someone possessing many divine qualities but being destroyed by just one demonic trait?
Yes — Rāvaṇa from the Rāmāyaṇa is the best example.
Rāvaṇa was a scholar, a Brahmin by birth, and a master of grammar, poetry, and Vedic scriptures. He was a devoted son, who never began his day without touching his mother’s feet.
One day, however, he was delayed — perhaps due to his appearance (we have just one face to groom, imagine his ten!) — and by the time he reached his mother’s chambers, she had already gone to the temple for her daily worship of Bhagavān Śiva.
Seeing this, Rāvaṇa rushed to the temple and said to her:
"Why do you come here, Mother? You have a son as powerful as me!"
To this, his mother replied, "My child, after death, I desire to go to Mount Kailāsa. That is why I worship Śiva every day."
Rāvaṇa, puffed with pride, said, "Why speak of death? I can take you to Kailāsa right now. In fact, I shall bring Kailāsa itself to you!"
This arrogance — pride (dambha) — was his one major āsurī quality.
Despite his 25 divine virtues — scholarship, devotion, discipline, mastery of music (he played the Rudra-vīṇā exquisitely) — this one flaw overpowered all others.
So, with his massive army, Rāvaṇa set out from the south to the north, reaching Mount Kailāsa.
Standing below it, he first offered pranāma (salutation) — but even his bowing was filled with pride. His chest puffed out as he declared:
"Forgive me, Kailāsa — my mother needs you. I am taking you, along with Śiva and His family, to Laṅkā!"
He took a deep breath and placed his mighty arms beneath Kailāsa, lifting it. A great quake shook the mountain. The gaṇas, bhūtas, Nandī, and even Pārvatī rushed to
Bhagavān Śiva and said,
"Bhagavān! There’s an earthquake! Something unimaginable is happening!"
Śiva opened His divine eyes from meditation, looked with His omniscient vision, and smiled — it was Rāvaṇa.
By this time, Rāvaṇa had nearly lifted Kailāsa and was calling out to his army to place logs beneath it for support. His entire army was underneath, trying to carry the mountain.
Bhagavān Śiva, seeing this cosmic mischief, gently lifted one toe and pressed Kailāsa from above.
Suddenly, the weight of the mountain increased manifold. The soldiers scattered in panic. Rāvaṇa alone remained, caught under the mountain’s crushing weight.
He realised something divine was at play. His hands were bleeding, crushed beneath Kailāsa.
Yet, he remained calm. He knew Śiva was Bhole Nāth — easily pleased.
So, in that moment of crisis, Rāvaṇa composed one of the greatest hymns of devotion — the Śiva Tāṇḍava Stotra — singing in pain, with sincere repentance and reverence.
(That powerful stotra, born of agony, became a timeless offering of devotion.)
Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namah.
With deep humility and devotion, we bow to our Guru, who manifests as Brahma—the creator, Vishnu—the preserver, and Maheshwara—the destroyer. The Guru is the ultimate embodiment of Supreme Consciousness.
We have been reflecting on the 16th chapter of the Bhagavad Gītā since last week. In our previous session, we explored in detail the 26 divine qualities (daivī sampadā) and the 6 demonic traits (āsurī sampadā). We had completed just four verses, and the rest of the chapter still remains to be covered.
But before continuing further, let us once again remind ourselves of the significance of these qualities:
The 26 divine virtues elevate us toward a higher life, making us truly daivī (Godly), while the 6 demonic traits pull us down into the realm of lower, āsuric tendencies.
We stand at a critical juncture — human beings, born of nature (prakṛti), yet capable of culture (saṁskṛti). The direction we take — toward refinement (saṁskāra) or toward degeneration (vikṛti) — is a choice that only human birth offers.
As Tulasīdās says, “baḍe bhāg mānush tanu pāvā” — It is by great fortune that we have obtained this rare human birth.
It is a great privilege indeed. And now, standing at this crossroads, we must make a conscious and determined effort to internalise the divine virtues.
Life itself — jīvana — is symbolised by water. Water is called the very synonym of life. It is one of the five great elements (pañcamahābhūta), a vital and inseparable part of both nature and our body — comprising over 70% of both Earth and ourselves.
But there is something deeply symbolic about water: it naturally flows downward due to gravity.
Likewise, human life too has a tendency to descend, unless a conscious effort is made to rise. The demonic tendencies pull us downward just like gravity.
Even if we possess 25 out of the 26 divine qualities and only one demonic trait, that single flaw can sink us — just like a single hole in a boat can let in enough water to drown it in the ocean.
This is a crucial truth to understand. You may wonder — does a real-life example of such a downfall exist? Someone possessing many divine qualities but being destroyed by just one demonic trait?
Yes — Rāvaṇa from the Rāmāyaṇa is the best example.
Rāvaṇa was a scholar, a Brahmin by birth, and a master of grammar, poetry, and Vedic scriptures. He was a devoted son, who never began his day without touching his mother’s feet.
One day, however, he was delayed — perhaps due to his appearance (we have just one face to groom, imagine his ten!) — and by the time he reached his mother’s chambers, she had already gone to the temple for her daily worship of Bhagavān Śiva.
Seeing this, Rāvaṇa rushed to the temple and said to her:
"Why do you come here, Mother? You have a son as powerful as me!"
To this, his mother replied, "My child, after death, I desire to go to Mount Kailāsa. That is why I worship Śiva every day."
Rāvaṇa, puffed with pride, said, "Why speak of death? I can take you to Kailāsa right now. In fact, I shall bring Kailāsa itself to you!"
This arrogance — pride (dambha) — was his one major āsurī quality.
Despite his 25 divine virtues — scholarship, devotion, discipline, mastery of music (he played the Rudra-vīṇā exquisitely) — this one flaw overpowered all others.
So, with his massive army, Rāvaṇa set out from the south to the north, reaching Mount Kailāsa.
Standing below it, he first offered pranāma (salutation) — but even his bowing was filled with pride. His chest puffed out as he declared:
"Forgive me, Kailāsa — my mother needs you. I am taking you, along with Śiva and His family, to Laṅkā!"
He took a deep breath and placed his mighty arms beneath Kailāsa, lifting it. A great quake shook the mountain. The gaṇas, bhūtas, Nandī, and even Pārvatī rushed to
Bhagavān Śiva and said,
"Bhagavān! There’s an earthquake! Something unimaginable is happening!"
Śiva opened His divine eyes from meditation, looked with His omniscient vision, and smiled — it was Rāvaṇa.
By this time, Rāvaṇa had nearly lifted Kailāsa and was calling out to his army to place logs beneath it for support. His entire army was underneath, trying to carry the mountain.
Bhagavān Śiva, seeing this cosmic mischief, gently lifted one toe and pressed Kailāsa from above.
Suddenly, the weight of the mountain increased manifold. The soldiers scattered in panic. Rāvaṇa alone remained, caught under the mountain’s crushing weight.
He realised something divine was at play. His hands were bleeding, crushed beneath Kailāsa.
Yet, he remained calm. He knew Śiva was Bhole Nāth — easily pleased.
So, in that moment of crisis, Rāvaṇa composed one of the greatest hymns of devotion — the Śiva Tāṇḍava Stotra — singing in pain, with sincere repentance and reverence.
(That powerful stotra, born of agony, became a timeless offering of devotion.)
-: शिवतांडव स्तोत्र :-
जटाटवी गलज्जलप्रवाह पावितस्थले गलेऽव लम्ब्यलम्बितां भुजंगतुंग मालिकाम्।
डमड्डमड्डमड्डमन्निनाद वड्डमर्वयं चकारचण्डताण्डवं तनोतु नः शिव: शिवम् ॥१॥
जटाकटा हसंभ्रम भ्रमन्निलिंपनिर्झरी विलोलवीचिवल्लरी विराजमानमूर्धनि।
धगद्धगद्धगज्ज्वल ल्ललाटपट्टपावके किशोरचंद्रशेखरे रतिः प्रतिक्षणं मम ॥२॥
धराधरेंद्रनंदिनी विलासबन्धुबन्धुर स्फुरद्दिगंतसंतति प्रमोद मानमानसे।
कृपाकटाक्षधोरणी निरुद्धदुर्धरापदि क्वचिद्विगम्बरे मनोविनोदमेतु वस्तुनि ॥३॥
जटाभुजंगपिंगल स्फुरत्फणामणिप्रभा कदंबकुंकुमद्रव प्रलिप्तदिग्व धूमुखे।
मदांधसिंधु रस्फुरत्वगुत्तरीयमेदुरे मनोविनोदमद्भुतं बिंभर्तुभूत भर्तरि ॥४॥
सहस्रलोचन प्रभृत्यशेषलेखशेखर प्रसूनधूलिधोरणी विधूसरां घ्रिपीठभूः।
भुजंगराजमालया निबद्धजाटजूटकः श्रियैचिरायजायतां चकोरबंधुशेखरः ॥५॥
ललाटचत्वरज्वल द्धनंजयस्फुलिंगभा निपीतपंच सायकंनम न्निलिंपनायकम्।
सुधामयूखलेखया विराजमानशेखरं महाकपालिसंपदे शिरोजटालमस्तुनः ॥६॥
करालभालपट्टिका धगद्धगद्धगज्ज्वल द्धनंजया धरीकृतप्रचंड पंचसायके।
धराधरेंद्रनंदिनी कुचाग्रचित्रपत्र कप्रकल्पनैकशिल्पिनी त्रिलोचनेरतिर्मम ॥७॥
नवीनमेघमंडली निरुद्धदुर्धरस्फुर त्कुहुनिशीथनीतमः प्रबद्धबद्धकन्धरः।
निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिंधुरः कलानिधानबंधुरः श्रियं जगंद्धुरंधरः ॥८॥
प्रफुल्लनीलपंकज प्रपंचकालिमप्रभा वलंबि कंठकंध लीरुचि प्रबंधकंधरम्।
स्मरच्छिदं पुरच्छिदं भवच्छिदं मखच्छिदं गजच्छिदांधकच्छिदं तमंतकच्छिदं भजे ॥९॥
अखर्वसर्वमंगला कलाकदम्बमंजरी रसप्रवाह माधुरी विजृंभणा मधुव्रतम्।
स्मरांतकं पुरातकं भवांतकं मखांतकं गजांतकांधकांतकं तमंतकांतकं भजे ॥१०॥
जयत्वदभ्रविभ्रम भ्रमद्भुजंगमस्फुरद्ध गद्धगद्विनिर्गमत्कराल भाल हव्यवाट्।
धिमिद्धिमिद्धि मिध्वनन्मृदंग तुंगमंगलध्वनिक्रमप्रवर्तित: प्रचण्ड ताण्डवः शिवः ॥११॥
दृषद्विचित्रतल्पयो र्भुजंगमौक्तिकस्रजो गरिष्ठरत्नलोष्ठयोः सुहृद्विपक्षपक्षयोः।
तृणारविंदचक्षुषोः प्रजामहीमहेन्द्रयोः सम प्रवर्तयन् मन: कदा सदाशिवं भजे ॥१२॥
कदा निलिम्प-निर्झरीनिकुंज-कोटरे वसन् विमुक्त-दुर्मतिः सदा शिरःस्थ-मंजलिं वहन्।
विमुक्त-लोल-लोचनो ललाम-भाललग्नकः शिवेति मंत्र-मुच्चरन् कदा सुखी भवाम्यहम् ॥१३॥
निलिम्प नाथनागरी कदम्ब मौलमल्लिका-निगुम्फनिर्भक्षरन्म धूष्णिकामनोहरः।
तनोतु नो मनोमुदं विनोदिनींमहनिशं परिश्रय परं पदं तदंगजत्विषां चयः ॥१४॥
प्रचण्ड वाडवानल प्रभाशुभप्रचारणी महाष्टसिद्धिकामिनी जनावहूत जल्पना।
विमुक्त वाम लोचनो विवाहकालिकध्वनिः शिवेति मन्त्रभूषगो जगज्जयाय जायताम् ॥१५॥
इमं हि नित्यमेव मुक्तमुक्तमोत्तम स्तवं पठन्स्मरन् ब्रुवन्नरो विशुद्धमेति संततम्।
हरे गुरौ सुभक्तिमाशु याति नान्यथागतिं विमोहनं हि देहिनां सुशङ्करस्य चिंतनम् ॥१६॥
पूजाऽवसानसमये दशवक्त्रगीतं यः शम्भूपूजनपरम् पठति प्रदोषे।
तस्य स्थिरां रथगजेंद्रतुरंगयुक्तां लक्ष्मिं सदैव सुमुखीं प्रददाति शम्भुः ॥१७॥
॥इति श्रीरावणकृतं शिव ताण्डवस्तोत्रं सम्पूर्णम् ॥
When Rāvaṇa composed the Śiva Tāṇḍava Stotram — a hymn of powerful rhythm and unmatched poetic beauty — and sang it with deep intensity and devotion before Bhagavān Śiva, Mahadeva was deeply pleased.
So pleased, in fact, that the force in His foot relaxed. He withdrew His foot — the same foot under which Rāvaṇa’s ten heads and outstretched hands had been pinned.
Rāvaṇa, his hands bleeding and trembling, stood with folded palms and humbly prayed,
"O Prabhu, forgive me. I did this not for myself, but out of longing for my mother — to fulfill her desire to have Your darśana."
Bhagavān Śiva, moved by Rāvaṇa’s sincerity, compassionately said:
"Ask. I am exceedingly pleased by your stotram. Whatever you wish, I shall grant."
Rāvaṇa replied,
"O Bhagavān, please visit Laṅkā and bless my mother with Your darśana. Let her behold You with Your entire divine family — Devī Pārvatī, Gaṇeśa, Kārtikeya, and You in all Your splendour."
Śiva replied, "Tathāstu — so be it."
He then presented Rāvaṇa with His divine sword, Chandrahāsa, saying, "This celestial blade shall make you victorious."
Despite being a great scholar, a mighty ascetic, and an unmatched Vedic master, Rāvaṇa's arrogance — his pride, his ego — caused a small crack within him.
And through that tiny crack, all his divine virtues, powers, and blessings slowly scattered and slipped away.
The Phalaśruti (Reward) of the Stotram:
लक्ष्मीं सदैव सुमुखीं प्रददाति शम्भुः ॥
It is said at the end of the Śiva Tāṇḍava Stotram that:
If this hymn is recited before Bhagavān Śiva on the day of Pradoṣa (Trayodaśī), the devotee is blessed with lasting prosperity, beauty, wealth (Lakṣmī), and peace.
Śiva grants not just material boons, but divine grace.
This hymn is not just a mark of Rāvaṇa’s genius — but a testimony to the truth that Bhagavān Śiva is easily pleased by pure devotion, deep surrender, and heartfelt prayer.
If this hymn is recited before Bhagavān Śiva on the day of Pradoṣa (Trayodaśī), the devotee is blessed with lasting prosperity, beauty, wealth (Lakṣmī), and peace.
Śiva grants not just material boons, but divine grace.
This hymn is not just a mark of Rāvaṇa’s genius — but a testimony to the truth that Bhagavān Śiva is easily pleased by pure devotion, deep surrender, and heartfelt prayer.
16.7
pravṛttiṃ(ñ) ca nivṛttiṃ(ñ) ca, janā na vidurāsurāḥ,
na śaucaṃ(n) nāpi cācāro, na satyaṃ(n) teṣu vidyate 16.7
Men possessing a demoniac disposition know not what right activity is, and what right abstinence from activity is. Hence they possess neither purity (external or internal) nor good conduct nor even truthfulness.
One should strive toward virtue (puṇya) and withdraw from sin (pāpa).
Bhagavān speaks of pravṛtti and nivṛtti—where to engage and from where to disengage. We must learn to move toward Daivī qualities and withdraw from Āsurī tendencies.
But this doesn’t happen on its own—it requires deliberate effort. Yet people do not understand this.
Bhagavān says, “na śaucaṁ na ca ācāraḥ na satyaṁ teṣu vidyate”— Such people neither care for internal or external purity, nor do they follow righteous conduct, nor do they value truth.
Most of us don’t even realise how much effort it takes to purify ourselves. We don’t consciously reflect on cleanliness (śauca)—whether of the body, mind, or habits.
We don’t care for proper conduct (ācāra), nor do we even hesitate in speaking lies. Truth is not upheld; na satyaṁ te vidyate—they do not live by truth.
Isn’t it strange? A child is not taught to lie, yet he learns it on his own. If he scores low in his exam, he easily tells his mother, “I did very well.”
No one teaches this falsehood, but it arises naturally.
Why? Because life, like water, naturally flows downward— It takes conscious effort to rise upward, toward virtue.
Just like insects that live in filth don’t know the beauty of gardens beyond, we too settle into our own mental impurities and call them home.
Those silk-worms remain entangled in their own threads, unaware of the world outside.
Similarly, we remain trapped in ignorance— No awareness of inner cleanliness (aśucitva), no discipline in action, no discomfort while speaking untruths, no pain of wrongdoing.
I’ve even seen people say, “I never lie!”—but they are lying even in that! And worse, they sleep peacefully after lying, without any prick of conscience.
Repeated falsehood and misdeeds make the mind so dull, that it becomes numb to guilt. People even steal without hesitation, and their logic is twisted to justify it.
They lack direction—like air, they move wherever pushed.
Like goats, they munch whatever is put before them. No control, no discrimination. No self-restraint, no practice of Yama-Niyama.
Life becomes a mess, just like uncontrolled fire that burns indiscriminately. They eat anything, digest everything, live for indulgence. They prefer outside food over simple home meals—why?
Because they are drawn to the life of insects, scavenging the world.
Even homes are turning into mini-restaurants—people order food from hotels daily. When we go out, fine, we may eat outside. But what are we really eating?
The same two or three types of gravies stored in a freezer for days. If your food arrives in 10 minutes, it means it was pre-cooked—how old is it?
We don’t know, yet we eat it with delight. As is the food, so becomes the mind—yathā annaṁ tathā manaḥ.
Bhagavān explains this in detail in Chapter 17—don’t miss it. He describes Sāttvic, Rājasic, and Tāmasic food—what to eat and why.
Our ṛṣis taught us to offer every meal to Bhagavān before eating. Even if we can’t perform an elaborate ritual, at least when we sit for a meal, we should fold our hands and say:
“Bhagavān, this is Your gift. I offer it to You. May You bless it as prasāda.”
But today, our food offerings have become mechanical. We take the plate to the altar, swirl some water, ring the bell: ting-ting-ting! And the plate is gone before Bhagavān can even reach out His divine hand.
We forget—Bhagavān, who sustains the entire universe, is not hungry for our food. He seeks our bhāva, our devotion. If only we could sit still for a moment, close our eyes, feel a tear of love, and say from the heart, “O Bhagavān, please accept this humble offering.”
Even if He eats nothing, it becomes prasāda. But instead, our minds are distracted, rushed, restless. We offer with no love, no silence, no inner stillness. And such food only nourishes that same restlessness.
Bhagavān speaks of pravṛtti and nivṛtti—where to engage and from where to disengage. We must learn to move toward Daivī qualities and withdraw from Āsurī tendencies.
But this doesn’t happen on its own—it requires deliberate effort. Yet people do not understand this.
Bhagavān says, “na śaucaṁ na ca ācāraḥ na satyaṁ teṣu vidyate”— Such people neither care for internal or external purity, nor do they follow righteous conduct, nor do they value truth.
Most of us don’t even realise how much effort it takes to purify ourselves. We don’t consciously reflect on cleanliness (śauca)—whether of the body, mind, or habits.
We don’t care for proper conduct (ācāra), nor do we even hesitate in speaking lies. Truth is not upheld; na satyaṁ te vidyate—they do not live by truth.
Isn’t it strange? A child is not taught to lie, yet he learns it on his own. If he scores low in his exam, he easily tells his mother, “I did very well.”
No one teaches this falsehood, but it arises naturally.
Why? Because life, like water, naturally flows downward— It takes conscious effort to rise upward, toward virtue.
Just like insects that live in filth don’t know the beauty of gardens beyond, we too settle into our own mental impurities and call them home.
Those silk-worms remain entangled in their own threads, unaware of the world outside.
Similarly, we remain trapped in ignorance— No awareness of inner cleanliness (aśucitva), no discipline in action, no discomfort while speaking untruths, no pain of wrongdoing.
I’ve even seen people say, “I never lie!”—but they are lying even in that! And worse, they sleep peacefully after lying, without any prick of conscience.
Repeated falsehood and misdeeds make the mind so dull, that it becomes numb to guilt. People even steal without hesitation, and their logic is twisted to justify it.
They lack direction—like air, they move wherever pushed.
Like goats, they munch whatever is put before them. No control, no discrimination. No self-restraint, no practice of Yama-Niyama.
Life becomes a mess, just like uncontrolled fire that burns indiscriminately. They eat anything, digest everything, live for indulgence. They prefer outside food over simple home meals—why?
Because they are drawn to the life of insects, scavenging the world.
Even homes are turning into mini-restaurants—people order food from hotels daily. When we go out, fine, we may eat outside. But what are we really eating?
The same two or three types of gravies stored in a freezer for days. If your food arrives in 10 minutes, it means it was pre-cooked—how old is it?
We don’t know, yet we eat it with delight. As is the food, so becomes the mind—yathā annaṁ tathā manaḥ.
Bhagavān explains this in detail in Chapter 17—don’t miss it. He describes Sāttvic, Rājasic, and Tāmasic food—what to eat and why.
Our ṛṣis taught us to offer every meal to Bhagavān before eating. Even if we can’t perform an elaborate ritual, at least when we sit for a meal, we should fold our hands and say:
“Bhagavān, this is Your gift. I offer it to You. May You bless it as prasāda.”
But today, our food offerings have become mechanical. We take the plate to the altar, swirl some water, ring the bell: ting-ting-ting! And the plate is gone before Bhagavān can even reach out His divine hand.
We forget—Bhagavān, who sustains the entire universe, is not hungry for our food. He seeks our bhāva, our devotion. If only we could sit still for a moment, close our eyes, feel a tear of love, and say from the heart, “O Bhagavān, please accept this humble offering.”
Even if He eats nothing, it becomes prasāda. But instead, our minds are distracted, rushed, restless. We offer with no love, no silence, no inner stillness. And such food only nourishes that same restlessness.
- As the food, so the mind.
- As the water, so the speech.
- As the input, so the output.
- And so we continue in that cycle—no direction, no restraint, no transformation.
asatyamapratiṣṭhaṃ(n) te, jagadāhuranīśvaram,
aparasparasambhūtaṃ(ṅ), kimanyatkāmahaitukam 16.8
Men of demoniac disposition say this world is without any foundation, absolutely unreal and Godless, brought forth by mutual union of the male and female and hence conceived in lust; what else than this?
The Asuric (demonic) mindset has its own peculiar logic and philosophy.
Such people often argue: "What is Bhagavān anyway? There is no such thing. I myself am Bhagavān. I am the supreme ruler of this world." Wasn’t this precisely the delusion of Hiraṇyakaśipu? He claimed, “I alone am the Bhagavān. There is no Bhagavān other than me.”
He had performed severe penance and obtained a boon from Brahmā:
Such people often argue: "What is Bhagavān anyway? There is no such thing. I myself am Bhagavān. I am the supreme ruler of this world." Wasn’t this precisely the delusion of Hiraṇyakaśipu? He claimed, “I alone am the Bhagavān. There is no Bhagavān other than me.”
He had performed severe penance and obtained a boon from Brahmā:
- “Let me not die indoors or outdoors,
- not in the morning or evening,
- not by a human, Bhagavān, animal, or demon,
- not by any weapon or missile,
- not on earth nor in the sky.”
Effectively, it was a boon of near-immortality. But his own son, Prahlāda, was a great devotee of Bhagavān Nṛsiṁha—constantly immersed in His remembrance, repeating His name throughout the day. This infuriated Hiraṇyakaśipu. Time and again, he shouted at Prahlāda, “Where is your Bhagavān? Stop chanting His name! If you must chant a name, chant mine—I am Bhagavān!”
He tried repeatedly to kill Prahlāda—
He tried repeatedly to kill Prahlāda—
- He had him thrown off a cliff,
- thrown into a boiling cauldron of oil,
- made attempts to burn him alive with Holikā,
- had poisonous snakes and scorpions attack him
But when the mind is pure and sāttvic, even poison loses its potency.
Think of Sant Mīrābāī—her inner purity was such that even the poisoned cup sent by Rāṇā became nectar to her. She laughed and drank it, and it turned into amṛta within her.
When the mind is so beautifully pure, even poison becomes nourishment.
But that level of devotion, of discipline, of inner joy—we don’t cultivate it. Instead, we arrogantly declare, “I am Bhagavān. There’s none greater than me. Bhagavān is not found in stones. Bhagavān is me.”
Hiraṇyakaśipu asked Prahlāda: “Is your Bhagavān in this pillar?”
Prahlāda replied firmly: “Yes. He is everywhere, pervading the entire creation.”
In fury, Hiraṇyakaśipu kicked the pillar. It broke open—and from it emerged Bhagavān Nṛsiṁha:
Think of Sant Mīrābāī—her inner purity was such that even the poisoned cup sent by Rāṇā became nectar to her. She laughed and drank it, and it turned into amṛta within her.
When the mind is so beautifully pure, even poison becomes nourishment.
But that level of devotion, of discipline, of inner joy—we don’t cultivate it. Instead, we arrogantly declare, “I am Bhagavān. There’s none greater than me. Bhagavān is not found in stones. Bhagavān is me.”
Hiraṇyakaśipu asked Prahlāda: “Is your Bhagavān in this pillar?”
Prahlāda replied firmly: “Yes. He is everywhere, pervading the entire creation.”
In fury, Hiraṇyakaśipu kicked the pillar. It broke open—and from it emerged Bhagavān Nṛsiṁha:
- neither fully man nor fully lion,
- neither human, animal, Bhagavān, nor demon,
- not using weapons or missiles,
- not during day or night but at twilight,
- not inside nor outside but on the threshold,
- not on earth nor in sky but on His lap
He tore Hiraṇyakaśipu apart with His nails, honoring every condition of Brahmā’s boon, and thereby ended the tyrant’s life.
Why? Because he was blinded by pride.
He believed he had superior spiritual insight. He ridiculed auspicious timing and scriptural wisdom:
"Why worry about muhurta (auspicious moments)? Even insects don’t check for auspicious times when they mate, yet they reproduce, don’t they?"
"Birds and animals don’t follow rituals but still have offspring. If sinners are reborn as worms, even they seem to live happily. Heaven and hell are just games of the mind."
Such was his twisted 'philosophy'.
He would say, “Look—so-and-so followed every religious vow, never touched alcohol, yet died young. And here I am, arrogant, indulgent—and still I’m 90 and thriving! So all this talk of sin and virtue is nonsense.”
This is how such people think. This is their nature. And it’s important that we recognize it clearly. The tendencies born from such a nature are always opposed to dharma and harmful to the welfare of the world
Why? Because he was blinded by pride.
He believed he had superior spiritual insight. He ridiculed auspicious timing and scriptural wisdom:
"Why worry about muhurta (auspicious moments)? Even insects don’t check for auspicious times when they mate, yet they reproduce, don’t they?"
"Birds and animals don’t follow rituals but still have offspring. If sinners are reborn as worms, even they seem to live happily. Heaven and hell are just games of the mind."
Such was his twisted 'philosophy'.
He would say, “Look—so-and-so followed every religious vow, never touched alcohol, yet died young. And here I am, arrogant, indulgent—and still I’m 90 and thriving! So all this talk of sin and virtue is nonsense.”
This is how such people think. This is their nature. And it’s important that we recognize it clearly. The tendencies born from such a nature are always opposed to dharma and harmful to the welfare of the world
etāṃ(n) dṛṣṭimavaṣṭabhya, naṣṭātmāno'lpabuddhayaḥ,
prabhavantyugrakarmāṇaḥ, kṣayāya jagato'hitāḥ 16.9
Clinging to this false view, these slow - witted men of vile disposition and terrible deeds, are enemies of mankind, bent on destruction of the world.
Such people are of limited understanding—alpabuddhayaḥ.
Their intellect is shallow and clouded. Motivated by intense desires (ugra-karmaṇāḥ), they engage in destructive actions. Their aim is never the welfare of the world—jagat-hitāya is not even a concept in their mind. Their concern is solely for their own selfish gain.
These individuals cling to false and distorted forms of knowledge. They are described in the Gītā as mūḍha-buddhayaḥ—deluded intellects, and naṣṭa-buddhayaḥ—minds lost to wisdom.
What do they destroy?
Not only do they bring ruin upon themselves (sva-nāśa), but they also drag down those around them. Their actions are harmful both personally and collectively.
Such people are filled with unchecked desires, arrogance (dambha), and pride (abhimāna). Their minds are driven by ego, not by clarity, compassion, or dharma.
Their intellect is shallow and clouded. Motivated by intense desires (ugra-karmaṇāḥ), they engage in destructive actions. Their aim is never the welfare of the world—jagat-hitāya is not even a concept in their mind. Their concern is solely for their own selfish gain.
These individuals cling to false and distorted forms of knowledge. They are described in the Gītā as mūḍha-buddhayaḥ—deluded intellects, and naṣṭa-buddhayaḥ—minds lost to wisdom.
What do they destroy?
Not only do they bring ruin upon themselves (sva-nāśa), but they also drag down those around them. Their actions are harmful both personally and collectively.
Such people are filled with unchecked desires, arrogance (dambha), and pride (abhimāna). Their minds are driven by ego, not by clarity, compassion, or dharma.
kāmamāśritya duṣpūraṃ(n), dambhamānamadānvitāḥ,
mohādgṛhītvāsadgrāhān, pravartante'śucivratāḥ 16.10
Cherishing insatiable desires and embracing false doctrines through ignorance, these men of impure conduct move in this world, full of hypocrisy, pride and arrogance.
People of such āsuric (demonic) nature are filled with pride, arrogance, and ego.
Their entire existence revolves around fulfilling their selfish desires. To justify their behavior, they take refuge in false and twisted philosophies of their own making. Their conduct is consistently corrupt, morally degraded.
They might be seen standing at a roadside stall eating pānīpūrī made with filthy water. If someone warns them, “Why are you eating this? It’s unhygienic—you’ll fall ill,” they reply confidently, “No, this doesn’t cause illness—it actually boosts immunity!”
Look at their so-called ‘philosophy’—that unhygienic, dirty water from the street will enhance their immunity!
Their entire mental world is obsessed with sensual indulgence:
“Let me achieve this… possess that… manipulate this person… exploit that one… and move myself toward comfort, satisfaction, and prosperity. Let the rest of the world suffer—it doesn’t matter.”
Their only concern is “my happiness.”
Others may suffer, others may perish—so be it. This is the mindset of the āsuric person—rooted in selfishness, delusion, and moral blindness.
Their entire existence revolves around fulfilling their selfish desires. To justify their behavior, they take refuge in false and twisted philosophies of their own making. Their conduct is consistently corrupt, morally degraded.
They might be seen standing at a roadside stall eating pānīpūrī made with filthy water. If someone warns them, “Why are you eating this? It’s unhygienic—you’ll fall ill,” they reply confidently, “No, this doesn’t cause illness—it actually boosts immunity!”
Look at their so-called ‘philosophy’—that unhygienic, dirty water from the street will enhance their immunity!
Their entire mental world is obsessed with sensual indulgence:
“Let me achieve this… possess that… manipulate this person… exploit that one… and move myself toward comfort, satisfaction, and prosperity. Let the rest of the world suffer—it doesn’t matter.”
Their only concern is “my happiness.”
Others may suffer, others may perish—so be it. This is the mindset of the āsuric person—rooted in selfishness, delusion, and moral blindness.
cintāmaparimeyāṃ(ñ) ca, pralayāntāmupāśritāḥ,
kāmopabhogaparamā, etāvaditi niścitāḥ 16.11
Cherishing insatiable desires and embracing false doctrines through ignorance, these men of impure conduct move in this world, full of hypocrisy, pride and arrogance.
“Desire and enjoyment alone are supreme—there is nothing beyond this.”
This is how such people think and speak with certainty—vātti vana vate—firmly convinced that desire (kāma) and its gratification (upabhoga) are the highest goals in life. Nothing else matters beyond pleasure and indulgence.
They believe:
"Once the body turns to ashes, there is no rebirth; life is just this one fleeting chance. So live it up, enjoy, have fun, and don’t bother about helping others."
According to their ‘philosophy,’ there is no need for prayers, no need for rituals or spiritual discipline. Wake up leisurely in the morning and do whatever pleases you.
Living with this outlook, those possessed by āsuric wealth and desires dwell in illusions and greed. Their entire existence revolves around chasing pleasures and hoarding riches.
This is how such people think and speak with certainty—vātti vana vate—firmly convinced that desire (kāma) and its gratification (upabhoga) are the highest goals in life. Nothing else matters beyond pleasure and indulgence.
They believe:
"Once the body turns to ashes, there is no rebirth; life is just this one fleeting chance. So live it up, enjoy, have fun, and don’t bother about helping others."
According to their ‘philosophy,’ there is no need for prayers, no need for rituals or spiritual discipline. Wake up leisurely in the morning and do whatever pleases you.
Living with this outlook, those possessed by āsuric wealth and desires dwell in illusions and greed. Their entire existence revolves around chasing pleasures and hoarding riches.
āśāpāśaśatairbaddhāḥ(kh), kāmakrodhaparāyaṇāḥ,
īhante kāmabhogārtham, anyāyenārthasañcayān 16.12
Held in bondage by hundreds of ties of expectation and wholly giving themselves up to lust and anger, they strive to amass by unfair means hoards of money and other objects for the enjoyment of sensuous pleasures.
What binds and imprisons such people?
It is their hopes and desires—āsā-pāśaḥ—the very ropes of longing that tie them down. Hundreds and thousands of hopes hold them captive.
Driven by desires and anger, they become slaves to sensual pleasures (kāma-bhoga), indulging unjustly in the pursuit of material gains. Their entire focus is on earning money—money, money, and nothing but money. Everywhere they look, all they see is money. They deceive others just to increase their wealth. If you visit their homes, as reported in today’s newspapers, you will find heaps of money—so much money that it cannot be accounted for.
It is their hopes and desires—āsā-pāśaḥ—the very ropes of longing that tie them down. Hundreds and thousands of hopes hold them captive.
Driven by desires and anger, they become slaves to sensual pleasures (kāma-bhoga), indulging unjustly in the pursuit of material gains. Their entire focus is on earning money—money, money, and nothing but money. Everywhere they look, all they see is money. They deceive others just to increase their wealth. If you visit their homes, as reported in today’s newspapers, you will find heaps of money—so much money that it cannot be accounted for.
idamadya mayā labdham, imaṃ(m) prāpsye manoratham,
idamastīdamapi me, bhaviṣyati punardhanam 16.13
They say to themselves, “This much has been secured by me today and now I shall realize this ambition. So much wealth is already with me and yet again this shall be mine”.
The Bhagavān further explains the state of those who possess āsuric wealth and nature.
Such people live solely for “I” and “mine.” Nothing else matters to them. They have no concern for others; their entire existence is self-centered.
They do not even consider the world around them — animals, birds, or nature. As they walk, they might kick a cow, twist a dog’s tail, or pluck leaves from trees without any remorse or thought.
This is the attitude with which they live—and eventually die.
Their constant desire is, “If I get this, then I will be happy; if I get that, then I will be fulfilled.”
Today they have a Honda car; tomorrow they want an Audi. If today they own an Audi, tomorrow they crave a Mercedes. If today they live in a small flat, tomorrow they want a bigger one. Once they have a bigger flat, they desire a large bungalow.
Their hopes are endless, and satisfaction is a stranger to their hearts. Their only thought is, “I must get all this.”
Such people live solely for “I” and “mine.” Nothing else matters to them. They have no concern for others; their entire existence is self-centered.
They do not even consider the world around them — animals, birds, or nature. As they walk, they might kick a cow, twist a dog’s tail, or pluck leaves from trees without any remorse or thought.
This is the attitude with which they live—and eventually die.
Their constant desire is, “If I get this, then I will be happy; if I get that, then I will be fulfilled.”
Today they have a Honda car; tomorrow they want an Audi. If today they own an Audi, tomorrow they crave a Mercedes. If today they live in a small flat, tomorrow they want a bigger one. Once they have a bigger flat, they desire a large bungalow.
Their hopes are endless, and satisfaction is a stranger to their hearts. Their only thought is, “I must get all this.”
asau mayā hataḥ(ś) śatruḥ(r), haniṣye cāparānapi,
īśvaro'hamahaṃ(m) bhogī, siddho'haṃ(m) balavānsukhī 16.14
“That enemy has been slain by me and I shall kill those others too. I am the Lord of all, and enjoyer of all power. I am endowed with all occult powers, and am mighty and happy.”
These people live with the conviction, “I am Bhagavān myself, I am the Supreme Being.” And they die with the same belief, forgetting that one day they will have to give an account for their actions.
Saint Jñāneśvara says that the greedy for wealth, who desire to snatch others’ possessions to become great, follow this false notion.
A friend once told the speaker there’s a verse that advises: “Keep drinking the Soma nectar and perform one grand sacrifice, and you will attain heaven.”
The speaker replied, “Read the next verse.”
It says, “Will you really go to heaven? The heaven of the orphaned devotee is vast but only temporary, a realm of fleeting merit. Once that merit is exhausted, you fall into the realm of death.”
Imagine your credit card balance: once it’s used up, it’s finished. Likewise, your accumulated merit lasts only so long. When it ends, you will be pushed away.
Even in a five-star hotel, you are not allowed to stay once your money runs out — why would heaven treat you differently?
You may perform one grand sacrifice and earn some merit; you may enjoy a few days of pleasure there, but ultimately, one must engage in lifelong spiritual practice.
But the āsuric natured person thinks, “No, I will just keep accumulating wealth and enjoying life. I will become master of all the riches in the world. Whoever comes under my crooked gaze, I will destroy them.”
They believe, “With money, I can do anything. I will annihilate all my enemies. I am the sole Bhagavān of this land, and those who serve me will be safe.”
Filled with ego, they say, “I have killed many enemies and will kill more. I alone am the ruler of this universe. I am the mighty enjoyer, and all pleasures belong to me. No one else exists like me. I am powerful, strong, and therefore happy. Only the strong are asked about, the weak are ignored.”
Saint Jñāneśvara says that the greedy for wealth, who desire to snatch others’ possessions to become great, follow this false notion.
A friend once told the speaker there’s a verse that advises: “Keep drinking the Soma nectar and perform one grand sacrifice, and you will attain heaven.”
The speaker replied, “Read the next verse.”
It says, “Will you really go to heaven? The heaven of the orphaned devotee is vast but only temporary, a realm of fleeting merit. Once that merit is exhausted, you fall into the realm of death.”
Imagine your credit card balance: once it’s used up, it’s finished. Likewise, your accumulated merit lasts only so long. When it ends, you will be pushed away.
Even in a five-star hotel, you are not allowed to stay once your money runs out — why would heaven treat you differently?
You may perform one grand sacrifice and earn some merit; you may enjoy a few days of pleasure there, but ultimately, one must engage in lifelong spiritual practice.
But the āsuric natured person thinks, “No, I will just keep accumulating wealth and enjoying life. I will become master of all the riches in the world. Whoever comes under my crooked gaze, I will destroy them.”
They believe, “With money, I can do anything. I will annihilate all my enemies. I am the sole Bhagavān of this land, and those who serve me will be safe.”
Filled with ego, they say, “I have killed many enemies and will kill more. I alone am the ruler of this universe. I am the mighty enjoyer, and all pleasures belong to me. No one else exists like me. I am powerful, strong, and therefore happy. Only the strong are asked about, the weak are ignored.”
āḍhyo'bhijanavānasmi, ko'nyosti sadṛśo mayā,
yakṣye dāsyāmi modiṣya, ityajñānavimohitāḥ 16.15
“I am wealthy and own a large family; who else is equal to me? I will sacrifice to Gods, will give alms, I will make merry.”
“Oh Kuber, what are you before me? Even Kuber is nothing. Lakshmipati Viṣṇu —what is he compared to me? I am greater than him, the true Bhagavān of wealth. I am wealthier than him. My family, my riches, my caste, my beauty, and my strength—all make me famous. Everyone else is insignificant before me. I am verily Brahman itself!”These people sing their own praises, demanding that others sing their glory. They believe, “There is no one else like me in this world.”
In this arrogance, they become extreme adulterers of dharma, forsaking all religious conduct and turning into the greatest adharma incarnate. They start consuming meat, indulge in pleasures, and immerse themselves in luxury.
They declare themselves the sovereigns of the three worlds. One drink of alcohol, and they think, “Now I am the master of the three worlds.”
Such foolishness overwhelms their mind—they start believing that heaven and hell are nothing, that everything exists because of them, and all the enjoyments of the three worlds belong solely to them.
In this intoxication, drunk on their vices, they even imagine that the flowers of the sky are theirs alone, and in their delusion, they try to pluck those celestial flowers too.
Thus, they become individuals with many such deluded thoughts.
In this arrogance, they become extreme adulterers of dharma, forsaking all religious conduct and turning into the greatest adharma incarnate. They start consuming meat, indulge in pleasures, and immerse themselves in luxury.
They declare themselves the sovereigns of the three worlds. One drink of alcohol, and they think, “Now I am the master of the three worlds.”
Such foolishness overwhelms their mind—they start believing that heaven and hell are nothing, that everything exists because of them, and all the enjoyments of the three worlds belong solely to them.
In this intoxication, drunk on their vices, they even imagine that the flowers of the sky are theirs alone, and in their delusion, they try to pluck those celestial flowers too.
Thus, they become individuals with many such deluded thoughts.
anekacittavibhrāntā, mohajālasamāvṛtāḥ,
prasaktāḥ(kh) kāmabhogeṣu, patanti narake'śucau 16.16
Thus deluded by ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, their mind bewildered by numerous thoughts, these men of devilish disposition fall into the foulest hell.
In such a moha-jāla (web of delusion), a person becomes completely entangled and trapped deeper and deeper. As the scripture says, "prasakta kāma bhogeṣu patati narake" — one who is engrossed in sensual pleasures inevitably falls into naraka (hell). And as he continues on this path, his downfall becomes so severe that ultimately, he becomes destined only for naraka.
Just like when you enter the desert of ajñāna (ignorance), the dust that rises is itself ajñāna. Manoratha (desires) arise, and the intervals feel as if on the kṣitija (horizon), there is a mirage (mṛgajal), a beautiful waterfall, creating an illusion of a pleasant reality.
People start living in this whole illusory world. The kāmanāo (desires) sprout like thorns within, and no matter how many thorns you pluck out, the desires never end.
Even if someone tries to advise them — “Brother, what are you doing? You will go to naraka” — their effort is like throwing a clay pot on a stone, which shatters into pieces; similarly, the effort is wasted and ineffective.
Not even their own wife can make them understand. Mandodarī tried so hard to explain to Rāvaṇa, but he did not understand. Rāvaṇa, in his arrogance (gṛhaṇḍa) of his śakti (power), had stolen Kubera’s Puṣpaka vimāna and subdued Kubera and Indra under his feet, keeping them all captive. He was committing all wrong acts by his own strength and pride.
Finally, Bhagavān Viṣṇu incarnated as Rāma and destroyed him. This is the fate (durgati) of āsurī (demonic) people.
Therefore, it is essential to diligently practice the daivi guṇa-sampadā (divine virtues) that have been prescribed:
Abhayaṃ, sat, sanśuddha jñāna, yoga-vyavasthā, dāna, dama, yajña, svādhyāya, ahiṃsā, satya, krodha-tyāga, śapa, dayā, māraṃ, chāpalya, tejaṃ, adroha, nātimān, etc.
Have you ever reflected how many people you have forgiven (kṣamā) during the day? Forgiveness (kṣamāśīlatā) is one of the daivi guṇa-sampadā.
At night, one should reflect on how many of these 26 qualities one has lived up to. But most do not even find time for this reflection; they live day and night in the same illusions and desires.
Just like when you enter the desert of ajñāna (ignorance), the dust that rises is itself ajñāna. Manoratha (desires) arise, and the intervals feel as if on the kṣitija (horizon), there is a mirage (mṛgajal), a beautiful waterfall, creating an illusion of a pleasant reality.
People start living in this whole illusory world. The kāmanāo (desires) sprout like thorns within, and no matter how many thorns you pluck out, the desires never end.
Even if someone tries to advise them — “Brother, what are you doing? You will go to naraka” — their effort is like throwing a clay pot on a stone, which shatters into pieces; similarly, the effort is wasted and ineffective.
Not even their own wife can make them understand. Mandodarī tried so hard to explain to Rāvaṇa, but he did not understand. Rāvaṇa, in his arrogance (gṛhaṇḍa) of his śakti (power), had stolen Kubera’s Puṣpaka vimāna and subdued Kubera and Indra under his feet, keeping them all captive. He was committing all wrong acts by his own strength and pride.
Finally, Bhagavān Viṣṇu incarnated as Rāma and destroyed him. This is the fate (durgati) of āsurī (demonic) people.
Therefore, it is essential to diligently practice the daivi guṇa-sampadā (divine virtues) that have been prescribed:
Abhayaṃ, sat, sanśuddha jñāna, yoga-vyavasthā, dāna, dama, yajña, svādhyāya, ahiṃsā, satya, krodha-tyāga, śapa, dayā, māraṃ, chāpalya, tejaṃ, adroha, nātimān, etc.
Have you ever reflected how many people you have forgiven (kṣamā) during the day? Forgiveness (kṣamāśīlatā) is one of the daivi guṇa-sampadā.
At night, one should reflect on how many of these 26 qualities one has lived up to. But most do not even find time for this reflection; they live day and night in the same illusions and desires.
ātmasaṃbhāvitāḥ(s) stabdhā, dhanamānamadānvitāḥ,
yajante nāmayajñaiste, dambhenāvidhipūrVākam 16.17
Intoxicated by wealth and honour, those self-conceited and haughty men perform sacrifices only in name for ostentation, without following the sacred rituals.
A person becomes so full of ahaṅkāra (ego) and dāmbhikata (arrogance) that he starts considering himself a mahant (spiritual superior) or even a saint (sādhu). He begins to preach to others, saying, “Be like me, see how I have become.” Such sādhu-like figures are seen in the market—completely filled with ahaṅkāra, as if they are the summit of a mountain.
This kind of ego gets so deeply rooted within them that even if you try to break it, it will not shatter. They remain blissfully intoxicated by their own aiśvarya (glory, grandeur) and look down on others as insignificant (tuccha).
No matter how wealthy you are, you have no right to demean anyone. Yet these dāmbhika people, possessing āsurī guṇa-sampadā (demonic qualities), mock others.
If we, even by mistake, mock someone, understand that we are also falling into that very āsurī sampadā.
From mocking someone’s colour (varṇa), their body parts, mocking those who are apāhij (disabled), vikalāṅga (handicapped), or anyone else — no such mockery should ever come from our lips. But for those people, such is the mist of their aiśvarya that all their viveka (discrimination, wisdom) disappears. They become their own enemies, yet remain unaware of it.
Such people, driven by dāmbhikata, organize yajñas and yāgas (sacrificial rituals). They also arrange kathās, especially Bhagavat kathā. The main yajamāna (sponsor) puts up a board, his vehicle parks right beside the stage.
Dressed in dhoti, patti (loincloth), kurta, and sometimes jackets and coats, they climb on the stage. Then, the sūtra-sanchālaka (narrator) who was paid by them praises them. They feel immense pleasure hearing their own praises. Because they are the organizers who gave the money and arranged everything, their kathā must be heard before the saint’s kathā begins.
Such fools often indulge in madirāpāna (drinking alcohol), and even the yajña-yāga mandap (sacred ritual grounds) where they gather end up being sullied.
They do not respect the kathāvācaka (storyteller) either; they show no reverence even to them.
These people become utterly intoxicated with their ego, strength (bala), pride (darpa), their own actions (kāma), and krodha (anger). They become completely mad with these impulses.
This kind of ego gets so deeply rooted within them that even if you try to break it, it will not shatter. They remain blissfully intoxicated by their own aiśvarya (glory, grandeur) and look down on others as insignificant (tuccha).
No matter how wealthy you are, you have no right to demean anyone. Yet these dāmbhika people, possessing āsurī guṇa-sampadā (demonic qualities), mock others.
If we, even by mistake, mock someone, understand that we are also falling into that very āsurī sampadā.
From mocking someone’s colour (varṇa), their body parts, mocking those who are apāhij (disabled), vikalāṅga (handicapped), or anyone else — no such mockery should ever come from our lips. But for those people, such is the mist of their aiśvarya that all their viveka (discrimination, wisdom) disappears. They become their own enemies, yet remain unaware of it.
Such people, driven by dāmbhikata, organize yajñas and yāgas (sacrificial rituals). They also arrange kathās, especially Bhagavat kathā. The main yajamāna (sponsor) puts up a board, his vehicle parks right beside the stage.
Dressed in dhoti, patti (loincloth), kurta, and sometimes jackets and coats, they climb on the stage. Then, the sūtra-sanchālaka (narrator) who was paid by them praises them. They feel immense pleasure hearing their own praises. Because they are the organizers who gave the money and arranged everything, their kathā must be heard before the saint’s kathā begins.
Such fools often indulge in madirāpāna (drinking alcohol), and even the yajña-yāga mandap (sacred ritual grounds) where they gather end up being sullied.
They do not respect the kathāvācaka (storyteller) either; they show no reverence even to them.
These people become utterly intoxicated with their ego, strength (bala), pride (darpa), their own actions (kāma), and krodha (anger). They become completely mad with these impulses.
ahaṅkāraṃ(m) balaṃ(n) darpaṃ(ṅ), kāmaṃ(ṅ) krodhaṃ(ñ) ca saṃśritāḥ,
māmātmaparadeheṣu, pradviṣanto'bhyasūyakāḥ 16.18
Given over to egotism, brute force, arrogance, lust and anger etc., and calumniating others, they despise Me (the in-dweller), dwelling in their own bodies, as in those of others.
They become deeply afflicted by such vikāras (defects) and, like a drumbeat, raise their personal nishān (flag) high, proclaiming loudly, “I am everything.”
Their news appears in newspapers, on television—often as paid news (paid news) bought with money. Such fame only drives them further into unmatta (madness). It is as if someone has smeared their dāmbhikata (arrogance) with the kohl of darkness—this darkness of vices covers their pride and lofty position.
Their dāmbhikata becomes ever more visible and inflated. Such ego and pride grow boundless and unrestrained, like a horse running wild after breaking free of its reins.
Their manoratha (desires) start racing uncontrollably, just as ghee would burn if poured under the blazing desert sun. Their inner kāma and vikāras flare up violently, and they become lost in this madness. Stopping or controlling them then becomes extremely difficult. This must never happen to us, not even by mistake.
Therefore, we must always seek refuge in the Bhagavad Gītā and in Bhagavān’s shelter—forever and eternally. Bhagavān warns us clearly: the dūrati (ruin) of such āsurī jīvas (demonic beings) is certain and inevitable.
Their news appears in newspapers, on television—often as paid news (paid news) bought with money. Such fame only drives them further into unmatta (madness). It is as if someone has smeared their dāmbhikata (arrogance) with the kohl of darkness—this darkness of vices covers their pride and lofty position.
Their dāmbhikata becomes ever more visible and inflated. Such ego and pride grow boundless and unrestrained, like a horse running wild after breaking free of its reins.
Their manoratha (desires) start racing uncontrollably, just as ghee would burn if poured under the blazing desert sun. Their inner kāma and vikāras flare up violently, and they become lost in this madness. Stopping or controlling them then becomes extremely difficult. This must never happen to us, not even by mistake.
Therefore, we must always seek refuge in the Bhagavad Gītā and in Bhagavān’s shelter—forever and eternally. Bhagavān warns us clearly: the dūrati (ruin) of such āsurī jīvas (demonic beings) is certain and inevitable.
tānahaṃ(n) dviṣataḥ(kh) krūrān, saṃsāreṣu narādhamān,
kṣipāmyajasRāmaśubhān, āsurīṣveva yoniṣu 16.19
Those haters, sinful, cruel and vilest among men, I cast again and again into demoniacal wombs in this world.
Their durgati (ruin) will continue in the next janma (birth) as well. If a being takes human deha (body) but fails to adopt the path of daivi guṇa sampatti (divine virtues), and instead walks the path of āsurī guṇa sampatti (demonic qualities), then such a one forgets his own kartavya (duty) and even his own manushyata (humanity)—forgets that “I am a human.”
He becomes a dānav (demon) in reality. For such a one, only durgati awaits. It is like being born and living in the city of suffering (klesh nagar), never escaping it. This is what Bhagavān says—these people live in a dustbin of suffering. There is no doubt that their next janma will be full of suffering.
They become self-destructive by their own flaws, devouring themselves with their own desires, which turn towards their own total annihilation. Yet, they remain unaware that they are consuming their very selves. From their own viṣadaṃśa (poisonous bite), they become black and blue and die.
Within, there are vipers—nāga—called ahaṅkāra (ego), bala (false power), darpa (pride), kāma (lust), krodha (anger), saṃśaya (doubt), all raising their hoods and striking their venomous fangs. This is the ultimate durgati of āsurī people. Thus, Bhagavān declares this truth.
He becomes a dānav (demon) in reality. For such a one, only durgati awaits. It is like being born and living in the city of suffering (klesh nagar), never escaping it. This is what Bhagavān says—these people live in a dustbin of suffering. There is no doubt that their next janma will be full of suffering.
They become self-destructive by their own flaws, devouring themselves with their own desires, which turn towards their own total annihilation. Yet, they remain unaware that they are consuming their very selves. From their own viṣadaṃśa (poisonous bite), they become black and blue and die.
Within, there are vipers—nāga—called ahaṅkāra (ego), bala (false power), darpa (pride), kāma (lust), krodha (anger), saṃśaya (doubt), all raising their hoods and striking their venomous fangs. This is the ultimate durgati of āsurī people. Thus, Bhagavān declares this truth.
āsurīṃ(y̐) yonimāpannā, mūḍhā janmani janmani,
māmaprāpyaiva kaunteya, tato yāntyadhamāṃ(ṅ) gatim.16.20
Failing to reach Me, Arjuna, those stupid persons are born life after life in demoniac wombs and then verily sink down to a still lower plane.
One who attains adham gati (the lowest state of existence) is condemned to a life steeped in impurity and misery. Such a being, after this life, will inevitably be born again into the same adham gati—the lowest, most degraded condition.
This fate befalls those who live immersed in āsurī pravṛtti (demonic tendencies), nourished by false ahaṅkāra (ego) and vain ghamanda (pride), continually displaying empty arrogance.
Such a person, through his own actions, invites narakāpatti upon himself. I will not accept him near me; I will push him away from myself. He will move far from me, because he has already positioned himself at the gates of Naraka (hell).
Bhagavān has described here the three gates of Naraka, symbolizing this ultimate fate for such souls.
This fate befalls those who live immersed in āsurī pravṛtti (demonic tendencies), nourished by false ahaṅkāra (ego) and vain ghamanda (pride), continually displaying empty arrogance.
Such a person, through his own actions, invites narakāpatti upon himself. I will not accept him near me; I will push him away from myself. He will move far from me, because he has already positioned himself at the gates of Naraka (hell).
Bhagavān has described here the three gates of Naraka, symbolizing this ultimate fate for such souls.
trividhaṃ(n) narakasyedaṃ(n), dvāraṃ(n) nāśanamātmanaḥ,
kāmaḥ(kh) krodhastathā lobhaḥ(s), tasmādetattrayaṃ(n) tyajet 16.21
Desire, anger and greed – these triple gates of hell, bring about the downfall of the soul. Therefore, one must shun all these three.
Desire (kāma), anger (krodha), and greed (lobha) can place a person at the very gates of hell (naraka) even within this very lifetime. There is no need to wait for the next birth for this consequence to manifest.
Before reading the Gītā, at around the age of 45 or 46, the speaker noticed traits inherited from their ancestors—some virtues, but also certain flaws. Along with these inherited qualities, illnesses sometimes come through genes. For example, a doctor might diagnose high blood sugar or diabetes. The root cause often lies in extreme anger, uncontrolled rage.
When the speaker read the verse from Chapter 16 of the Gītā describing the three gates of hell, he was startled. He realized that if someone gets angry ten times a day, it means standing at the gates of hell ten times every day.
What does it mean to stand at the gates of hell? It means that while his wife and children enjoy the nectar of life, he himself cannot partake of it. Instead of enjoying good food, he ends up eating simple, bitter fare like millet bread with spinach or bitter gourd. This itself is a form of hell.
At that time, the speaker had the opportunity to listen to the Garuda Purāṇa during a condolence visit at a friend’s home. The priest was explaining that sin places one at the gates of hell. The Purāṇa describes how the sinner’s head is shaken violently by Yamadūtas, his body dragged into boiling oil, and he is fried like a fritter.
At first, this seemed illogical to the speaker—how could a dead person’s body be mutilated again? But the image stayed with him.
Later, he understood that when anger overtakes a person, that moment is when the gates of hell open within. The boiling oil is the blood and rage that bubble inside. When anger flares, the face flushes red—like a fritter frying in hot oil.
This inner hell manifests as hypertension, high blood pressure, diabetes, and many other diseases. Such illnesses relentlessly follow those who stand at hell’s gates through uncontrolled anger and passions.
That day, the speaker made a solemn resolve: “Let the Bhagavad Gītā become my mother, my guide. Let it teach me and show me the way. I will read it fully and strive to live accordingly.”
Param Pujya Gurudev advised him that reading alone is not enough—one must bring the Gītā’s teachings into daily life. With increased awareness and persistent effort, the speaker noticed his anger reducing on its own. Through dedicated practice, it is possible to transition from the qualities of demonic nature (āsuri sampatti) to those of divine nature (daivi sampatti).
As the Bhagavān says, such transformation is indeed possible.
Before reading the Gītā, at around the age of 45 or 46, the speaker noticed traits inherited from their ancestors—some virtues, but also certain flaws. Along with these inherited qualities, illnesses sometimes come through genes. For example, a doctor might diagnose high blood sugar or diabetes. The root cause often lies in extreme anger, uncontrolled rage.
When the speaker read the verse from Chapter 16 of the Gītā describing the three gates of hell, he was startled. He realized that if someone gets angry ten times a day, it means standing at the gates of hell ten times every day.
What does it mean to stand at the gates of hell? It means that while his wife and children enjoy the nectar of life, he himself cannot partake of it. Instead of enjoying good food, he ends up eating simple, bitter fare like millet bread with spinach or bitter gourd. This itself is a form of hell.
At that time, the speaker had the opportunity to listen to the Garuda Purāṇa during a condolence visit at a friend’s home. The priest was explaining that sin places one at the gates of hell. The Purāṇa describes how the sinner’s head is shaken violently by Yamadūtas, his body dragged into boiling oil, and he is fried like a fritter.
At first, this seemed illogical to the speaker—how could a dead person’s body be mutilated again? But the image stayed with him.
Later, he understood that when anger overtakes a person, that moment is when the gates of hell open within. The boiling oil is the blood and rage that bubble inside. When anger flares, the face flushes red—like a fritter frying in hot oil.
This inner hell manifests as hypertension, high blood pressure, diabetes, and many other diseases. Such illnesses relentlessly follow those who stand at hell’s gates through uncontrolled anger and passions.
That day, the speaker made a solemn resolve: “Let the Bhagavad Gītā become my mother, my guide. Let it teach me and show me the way. I will read it fully and strive to live accordingly.”
Param Pujya Gurudev advised him that reading alone is not enough—one must bring the Gītā’s teachings into daily life. With increased awareness and persistent effort, the speaker noticed his anger reducing on its own. Through dedicated practice, it is possible to transition from the qualities of demonic nature (āsuri sampatti) to those of divine nature (daivi sampatti).
As the Bhagavān says, such transformation is indeed possible.
etairvimuktaḥ(kh) kaunteya, tamodvāraistribhirnaraḥ,
ācaratyātmanaḥ(ś) śreyaḥ(s), tato yāti parāṃ(ṅ) gatim 16.22
Freed from these three gates of hell, man works for his own salvation and thereby attains the Supreme goal ie. God.
If a person becomes free from these three faults—lust, anger, and greed—then he turns back from the gates of darkness. Such a person, having renounced these tamasic tendencies, is once again welcomed by HIM. HE reopens HIS doors to him.
One who adopts a life of noble conduct—āchāryaḥ śreyas, that is, a life dedicated to higher values and righteousness—such a person attains the supreme destination. HE HIMSELF ensures that his journey is auspicious and uplifting. His path becomes one of true progress.
Therefore, O Arjuna, learn to live according to this śāstra—this divine teaching. Align your actions with its guidance, for only then will your life be blessed with clarity, virtue, and the ultimate goal.
One who adopts a life of noble conduct—āchāryaḥ śreyas, that is, a life dedicated to higher values and righteousness—such a person attains the supreme destination. HE HIMSELF ensures that his journey is auspicious and uplifting. His path becomes one of true progress.
Therefore, O Arjuna, learn to live according to this śāstra—this divine teaching. Align your actions with its guidance, for only then will your life be blessed with clarity, virtue, and the ultimate goal.
yaḥ(ś) śāstravidhimutsṛjya, vartate kāmakārataḥ,
na sa siddhimavāpnoti, na sukhaṃ(n) na parāṃ(ṅ) gatim 16.23
Discarding the injunctions of the scriptures, he who acts in an arbitrary way according to his own sweet will, such a person neither attains occult powers, nor the supreme goal, nor even happiness.
If you do not act according to this śāstra (divine teaching), then how will you attain success? Where will true happiness come from? How will you reach the supreme goal? All of this becomes impossible.
tasmācchāstraṃ(m) pramāṇaṃ(n) te, kāryākāryavyavasthitau,
Jñātvā śāstravidhānoktaṃ(ṅ), karma kartumihārhasi 16.24
Therefore, the scripture alone is your guide in determining what should be done and what should not be done. Knowing this, you ought to perform only such action as is ordained by the scriptures.
Therefore, O seeker, let the śāstra (scripture) be your ultimate authority. Let it guide you in determining what should be done and what should be avoided. Let your actions be aligned and well-organised in accordance with it. Do not act contrary to the ordinance of the śāstra.
When you begin to live by the teachings of this sacred Gītā, when you follow the words of your Guru and of Gītā Mātā with sincerity, then all four goals of human life—Dharma (righteousness), Artha (prosperity), Kāma (rightful desires), and Mokṣa (liberation)—will naturally begin to align with your path. Step by step, walking firmly in this direction, you will surely attain the supreme goal—Parāgati.
And that is why understanding this śāstra deeply is so essential. Study it. Absorb it. And never, even by mistake, let yourself walk the path that leads toward Asuric (demonic) tendencies.
O Bhagavān, give us this strength—that our conviction may never weaken, that our inner faith may not break down, and that we do not commit errors, even unknowingly. But if ever, by chance, a mistake is made—then let us sit before the Bhagavān in surrender and say, “Bhagavān, a great mistake occurred. It was unintentional. Please forgive me. I vow not to repeat it.” And if someone has been hurt by our behaviour, let us go to them, seek their forgiveness, and say, “Out of anger, I spoke harshly. Please forgive me. I am awake now.”
For anger is nothing but a state of unconsciousness within the inner mind. Our subconscious goes into a sleep-like state. Gītā teaches us to rise from that sleep—to awaken from within. To shift from unconsciousness to awareness. That is the call of the Gītā: Don’t run—Awaken! O Arjuna, awaken! Victory does not come by fleeing. It comes only through awakening.
Before conquering the world, conquer your own mind. May we be blessed with the strength to master the mind, to overcome its tendencies. May we learn to win over our inner battles before claiming outer victories. When we regain mastery over ourselves, when we free ourselves from Asuric tendencies and begin the journey toward Daivic qualities—then and only then do the doors of true liberation begin to open.
The session concluded with Harinām Sankīrtan. The gathering then engaged in a thought-provoking Question and Answer session, where insightful queries were addressed with practical wisdom and deep spiritual reflections.
When you begin to live by the teachings of this sacred Gītā, when you follow the words of your Guru and of Gītā Mātā with sincerity, then all four goals of human life—Dharma (righteousness), Artha (prosperity), Kāma (rightful desires), and Mokṣa (liberation)—will naturally begin to align with your path. Step by step, walking firmly in this direction, you will surely attain the supreme goal—Parāgati.
And that is why understanding this śāstra deeply is so essential. Study it. Absorb it. And never, even by mistake, let yourself walk the path that leads toward Asuric (demonic) tendencies.
O Bhagavān, give us this strength—that our conviction may never weaken, that our inner faith may not break down, and that we do not commit errors, even unknowingly. But if ever, by chance, a mistake is made—then let us sit before the Bhagavān in surrender and say, “Bhagavān, a great mistake occurred. It was unintentional. Please forgive me. I vow not to repeat it.” And if someone has been hurt by our behaviour, let us go to them, seek their forgiveness, and say, “Out of anger, I spoke harshly. Please forgive me. I am awake now.”
For anger is nothing but a state of unconsciousness within the inner mind. Our subconscious goes into a sleep-like state. Gītā teaches us to rise from that sleep—to awaken from within. To shift from unconsciousness to awareness. That is the call of the Gītā: Don’t run—Awaken! O Arjuna, awaken! Victory does not come by fleeing. It comes only through awakening.
Before conquering the world, conquer your own mind. May we be blessed with the strength to master the mind, to overcome its tendencies. May we learn to win over our inner battles before claiming outer victories. When we regain mastery over ourselves, when we free ourselves from Asuric tendencies and begin the journey toward Daivic qualities—then and only then do the doors of true liberation begin to open.
The session concluded with Harinām Sankīrtan. The gathering then engaged in a thought-provoking Question and Answer session, where insightful queries were addressed with practical wisdom and deep spiritual reflections.
QUESTION AND ANSWERS
Anand ji
Q: In today’s society, the greed for unlawful power such as illegal political or administrative influence seems to be growing more than the desire for wealth. Unfortunately, many people fall under the influence of such individuals or circumstances.
What guidance does Śrī Krishna offer in the Gītā to protect oneself from such negative influences?
Ans: Bhagavān says:
"Uddhared ātmanātmānaṁ nātmānam avasādayet
Ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ (Gītā 6.5)
“Lift yourself by your own self; don’t degrade yourself. You are your own friend and your own enemy.”
In times when people chase illegitimate power, Kṛṣṇa reminds us: instead of worrying about others, ask—am I walking the path of daivī or āsurī tendencies?
At the end of the Gītā, Bhagavān tells Arjuna:
"Vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru ||" (Gītā 18.63)
“Reflect fully and then act as you choose.”
We can’t change others—only ourselves. For others, we pray:
"Duritāni tiraskuryāt viśvasya svadharma sūryaḥ prabhātāt"
“May the light of dharma rise within all and remove inner darkness.”
"Dīpajyotir namo'stute"
“Salutations to the inner light.”
Aadarsh ji
Q: In the second śloka, the first one includes the word svādhyāya. Does svādhyāya here refer to the study of the scriptures (śāstras), or does it mean self-reflection or self-study?
Ans: We must begin to study by ourselves. Right now, you are listening to me, but at some point, you too must open this book and read it on your own—for the fulfilment of your higher goal. Chanting the Divine Name, reading sacred scriptures like the Bhagavad Gītā, Śrīmad Bhāgavatam, Rāmāyaṇa, and Mahābhārata by oneself—this personal engagement with the texts is what is meant by svādhyāya (self-study). It is not enough to only hear from others; true transformation begins when you immerse yourself directly in these teachings.
Vidyasagar ji
Q: How can this inner instrument (antaḥkaraṇa) be purified?
Ans: By chanting the divine Name and embracing the teachings of the Bhagavad Gita, the inner being (antaḥkaraṇa) gradually becomes purified and attains a state of bliss.
Q: What is the definition of Bhagavān according to the Bhagavad Gita?
Ans: In Chapter 15, you have read the definition of Bhagavān — the Supreme Principle from which the sun, moon, planets, and all celestial bodies derive their radiance. That Supreme Essence, the highest source of energy, is the divine Bhagavān. We can manifest this Bhagavān in forms according to our own perception and thoughts, just as water takes the shape of whatever vessel it is poured into. Similarly, that supreme power can appear before us in any desired form. That is Bhagavān.
Q: Skanda Purana:
"Eva īśvaraḥ ādiḥ madhyanto’pi na hetuḥ nirvikalpaḥ nirguṇo guṇātmano’pi sarve sāmāḥ bhaktāḥ bhaktamādanāśanāḥ"
Tulsidas’s Ramcharitmanas:
"Bin pag jalai sun binu Kānhā, kar binu karma kare vidhi nānā,
Ānand rahit sakal ras bhogī, binu jī bhaktā ba jogī kar,
Binu paras nayan binu dekhā ki grahan, binu vās,
Eṣa sab bhāti alaukik, karnī mahimā jāi nahīṁ bharanī."
Ans: See, Bhagavān is both Nirguna (without attributes, formless) and Saguna (with attributes, manifest). He can appear to you in any form you desire. Your inner desire shapes whether you experience Him as attribute-less or with qualities. The strength of your longing determines in which form He will reveal Himself to you.
Bhagavān has filled you with this power; He dwells within you as the Self (Ātman). He exists in you as the soul and also as a partial divine energy within. He has given you the seed—aham (the sense of ‘I’). That seed comes from Him, your Father, while Prakṛti (Nature) is your Mother. Both dwell inside you. Delve deep within yourself, become like Radha—the embodiment of pure devotion—and you will experience His divine manifestation from within.
The session concluded with a heartfelt prayer and the recitation of the Hanumān Chālīsā, marking the end of a spiritually enriching discourse.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(y̐) yogaśāstre śrīkṛṣṇārjunasaṃvāde
daivāsurasampadvibhāgayogo nāma ṣoḍaśo'dhyāyaḥ.
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