विवेचन सारांश
Lust, anger and greed are the three gateways to Hell, and one should shun them by all means.
Chapter 16 of Śrīmad Bhagavadgītā, Daivāsura-Sampad-Vibhāga-Yoga describes the Yoga of Discrimination between the Divine and the Demonaical properties.
The evening discourse started with lamp lighting and prayers to the Gurus.
The chapter deals with the divine and demoniac qualities which we all possess in some measure. It is up to us how well we identify these characteristics that exist within ourselves and eliminate the demoniac qualities as best as we can, while trying to increase the divine qualities which are latent in us.
In the first three verses of this chapter, Bhagavān had identified 26 divine qualities that make a person come closer to the Supreme Himself and attain liberation. These divine traits are - fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion towards all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity. These must be possessed by a human to lead a happy and peaceful life.
Shloka 4 onwards, Śrī Bhagavān gives an elucidation on the demoniac qualities that we should be aware of, and try to avoid these unwanted tendencies which lead to eternal bondage in the endless cycles of birth and rebirth. The effective way by which we can come out of this worldly entanglement is to understand and follow conscientiously, the path prescribed by the holy scriptures, namely, the Śāstras.
16.4
dambho darpo'bhimānaśca, krodhaḥ(ph) pāruṣyameva ca,
ajñānaṃ(ñ) cābhijātasya, pārtha sampadamāsurīm 16.4
Dambha: The word Dambha itself is self-explanatory, pointing towards hypocrisy. To carry on a pretence in order to impress others is the typical feature of a person who possesses dambha. It is akin to putting on a garb concealing one's real self. For example, passing off a chain made of ordinary yellow metal as gold, or claiming to own a dress which is borrowed, are signs of hypocrisy.
Darpa: Darpa means to make a vain show off of the possessions we have or the abilities we are endowed with. This tendency for showing off leads to arrogance and pride, resulting in a feeling of contempt for those who might be lacking these resources. We become confined to the narrow, short-sighted aim of impressing others
Abhimānam: As mentioned earlier, darpa leads to pride and makes us behave in a supercilious manner. This is Abhiman or vanity wherein we start thinking that none can match with our calibre.
Krodhaḥ: There is not a person on Earth who does not time and again become angry, nor a day in our lives when we are devoid of anger. If we paused for a moment and thought of the object of our anger in a more objective way, trying to resolve the issues more amicably, then we will have a better control over our temper. Giving vent to our vexation might give us only short term relief, but by no means does it offer any lasting solution.
Pāruṣya: Pāruṣya or harshness in speech and action is but the natural course in a series of demoniac qualities that have been described by Śrī Bhagavān. Demanding instead of requesting, berating instead of a straight forward, soft approach are the hallmarks of those who have Pāruṣya.
Ajñānaṃ: Taken literally, the term implies ignorance, or being unaware. Not knowing the difference between right and wrong, unsure of the path of action to pursue, totally in the dark about what to choose and what to avoid, and unmindful of the consequences of the choices we make as we become engrossed in chasing pleasures that are but temporary and fleeting, are the characteristics that distinguish the demoniac from the divine.
These then are the demoniac qualities that the Supreme has described. However, for each action there is a reaction. In the same vein, HE describes the outcome of possessing the divine and the demoniac qualities in the next shloka.
daivī sampadvimokṣāya, nibandhāyāsurī matā,
mā śucaḥ(s) saṃpadaṃ(n) daivīm, abhijāto'si pāṇḍava 16.5
The questions that would arise in one's mind are, why should one have divine qualities? What is the result or 'phala' that one can get out of these qualities?
Parameśvara knows that we are all running after that ultimate prize, namely, happiness. However, we are confused about the means to this end.
Having heard from the Divine Himself about the various qualities and their consequences, it was obvious that Arjuna, like a child before a master, would wonder whether he possessed these divine virtues. Fortunate indeed was Arjuna, as none other than the Supreme Parameśvara Himself assured him that he was born with divine qualities and therefore he need not to grieve for the consequences that visit the demoniac persons, as these do not concern him.
dvau bhūtasargau loke'smin, daiva āsura eva ca,
daivo vistaraśaḥ(ph) prokta, āsuraṃ(m) pārtha me śṛṇu 16.6
Here the word bhūta indicates the five elements comprising water, air, ether, fire and earth that are present in both the living and non-living. The bhūta-Praani refers to people, that is, the living entities; whereas bhūta Padaarth refers to non-living entities like trees or stones.
The Daivee or divine qualities having been explained earlier,Śrī Bhagavān now tells Partha, son of Pritha-alias Arjuna, to hear from HIM about the demoniac properties. We were advised to contemplate while going through these shlokas, whether or not we possess the qualities.
It is by the authority of Śrī Bhagavān that these qualities have been categorized as divine or demoniac. We should therefore introspect on our own nature so that that we may increase our virtuous traits and subdue the diabolical aspect of our disposition.
pravṛttiṃ(ñ) ca nivṛttiṃ(ñ) ca, janā na vidurāsurāḥ,
na śaucaṃ(n) nāpi cācāro, na satyaṃ(n) teṣu vidyate 16.7
The demonic temperament: Śrī Bhagavān mentions pravṛttim and nivṛttiṃ or the proper and improper actions. Actions that are done for the universal good are considered proper while acts that cause harm and injury to others are deemed improper. People with asuric or demonic qualities do not comprehend the difference between proper and improper actions. Bereft of faith in HIM and disdainful of the significance of the holy scriptures, such atheists are ignorant of the path of action to pursue.
People with Asuri qualities:
lack of purity (ashaucham). Purity implies cleanliness both externally and internally. Washing hands and bathing leads to purity externally that is, at the surface; however, proper conduct, right thinking and a simple, honest approach to life leads to inner purity. The conduct or 'aachaar' of the Asuric person leaves a lot to be desired in terms of his behaviour with others and his overall attitude towards life.
Lack of Truthfulness: For the demonic person, the short-term end is all that matters, irrespective of the means he takes to reach his goal. For him, a righteous approach or truthfulness does not merit any importance. Telling lies, cheating, swindling and deceiving others are therefore his second nature. For such a person, the harder truth is conveniently forsaken for the easier wrong.
It should be noted, that nowhere does Śrī Bhagavān gives us the sanction to judge others with these yardsticks of demoniac qualities, or subject those around us to harsh censure and criticism. The qualities listed in this chapter are for us to reflect on our own strengths and on our own shortcomings. We cannot paint any one as completely black. Most of us have shades of grey or to put it simply, we possess both the divine and demonic traits. Hence, for those of us who are on this spiritual path, it is important that we soak in this knowledge given to us by the Supreme and rectify our drawbacks through constant introspection.
asatyamapratiṣṭhaṃ(n) te, jagadāhuranīśvaram,
aparasparasambhūtaṃ(ṅ), kimanyatkāmahaitukam 16.8
Lust leading to mutual union, the resultant chemical reactions and crude sense gratification are the only reasons why this world, in their warped opinion, has come into existence. They fail to recognise the all-encompassing role of the Divine in infusing life into this world.
etāṃ(n) dṛṣṭimavaṣṭabhya, naṣṭātmāno'lpabuddhayaḥ,
prabhavantyugrakarmāṇaḥ, kṣayāya jagato'hitāḥ 16.9
kāmamāśritya duṣpūraṃ(n), dambhamānamadānvitāḥ,
mohādgṛhītvāsadgrāhān, pravartante'śucivratāḥ 16.10
Their mindset is similar to that of a boy who would request his mother for a bicycle on his 14th birthday, as his first and last demand, and having got the desired gift, would graduate on to wishing for a motor bike as he grows older, and then aspire for a car by the time he turns 23 or 24 years of age.
Are we not in the same quagmire of endless desires?
Therefore, we must learn to be satisfied with what we get and control all thoughts that stimulate our desire. Greed only leads to the evils of covetousness, pride, lack of humility and a blurred vision of the difference between right and wrong or rational and irrational thoughts and actions.
cintāmaparimeyāṃ(ñ) ca, pralayāntāmupāśritāḥ,
kāmopabhogaparamā, etāvaditi niścitāḥ 16.11
It is Parameśvara who looks after our overall safety and well being. This very thought eliminates all the anxieties that we might be having about our lives and future. Hence, it is imperative that we have faith in the Divine instead of languishing in despondency and hopelessness like the people with demonic qualities.
āśāpāśaśatairbaddhāḥ(kh), kāmakrodhaparāyaṇāḥ,
īhante kāmabhogārtham, anyāyenārthasañcayān 16.12
Unfulfilled desires ignite anger and restlessness, leading them to cause injury and harm to others. For them, enjoyment of sense pleasures and hoarding of worldly acquisitions are all that matter even if their activities are unlawful and their means of amassing wealth are unjust.
idamadya mayā labdham, imaṃ(m) prāpsye manoratham,
idamastīdamapi me, bhaviṣyati punardhanam 16.13
By virtue of their greed, people with asuric tendencies become acquisitive, finding it perfectly normal to indulge in pleasurable activities and striving to fulfil their unquenchable ambition. Whatever they have, they plan to increase manifold by any means possible. Such people would think thus, "this is mine and I shall have more tomorrow".
asau mayā hataḥ(ś) śatruḥ(r), haniṣye cāparānapi,
īśvaro'hamahaṃ(m) bhogī, siddho'haṃ(m) balavānsukhī 16.14
Their egos inflated with the belief that they have killed their enemies and so they would kill others too, such people are seeped in arrogance and self-grandeur. They vainly believe that they are nothing less than the Divine Supreme of all they survey, the ultimate enjoyer of all glory and hence, they are all-powerful and mighty.
Examples abound in mythology of such delusional people, the notorious Hiranyakashyapu being one such case.
There is an interesting anecdote about Prahlada and the two kittens whom Prahlada and his friends had come across. The boys played with the kittens the whole day. At night they put the kittens in a clay pot for their protection. However, the next day they discovered that the pot had been taken away by the potter to be burnt at the kiln. The heart broken Prahlada and his friends were devastated at the thought that they had caused the death of the two kittens. However, a sage who was passing by, advised Prahlada to do Harinaam Sankirtana. Soon, the ambience was filled with the collective chanting of the magical words, "Sriman Narayana, Narayana, Narayana.."
Sure enough, as soon as the fire at the kiln abated, Prahlada rushed towards that direction even though the chances of the kittens being alive seemed far removed from reality. To his immense joy, Prahlada found the kittens to be alive! Prahlada now understood that it was not his father but Sri Hari the Supreme who had the ability to bring the kittens back to life. Prahlada completely surrendered unto Him henceforth.
āḍhyo'bhijanavānasmi, ko'nyosti sadṛśo mayā,
yakṣye dāsyāmi modiṣya, ityajñānavimohitāḥ 16.15
Of course, such people are totally ignorant and wrongly translate worldly power and victory into happiness. Perplexed by various anxieties and bound by a network of illusions, they become attached to sensuous pleasures and self enjoyment. Their inflated ego and vanity moves them farther and farther away from 'Oneness with HIM'.
anekacittavibhrāntā, mohajālasamāvṛtāḥ,
prasaktāḥ(kh) kāmabhogeṣu, patanti narake'śucau 16.16
Falling into the trap of delusionary deception (mohajāla), they get bound by their inclination towards sense-gratification. Deluged by endless thoughts that obscure their knowledge, they become confined to their narrow world of material enjoyment and false egos, thus falling into the most evil and abominable kind of hell from where there is no return.
ātmasaṃbhāvitāḥ(s) stabdhā, dhanamānamadānvitāḥ,
yajante nāmayajñaiste, dambhenāvidhipūrVākam 16.17
Blinded by their own sense of false importance, such demonic people perform sacrifices not to appease the Almighty, not to ask for universal good, but to bolster their vanity. Their intention clearly lacks transparency and purity. They perform ostentatious yajnas to appear holy in society; however, their sacrifice lacks 'Vidhi' or conformity to the steps prescribed in the scriptures. Their intent is just on building their image. Their wealth makes them proud and arrogant.
There are two terms used: Vidhi or prescribed injunctions as per the scriptures which should be followed, and nishedh or actions that should be avoided.
The best example of such hypocrisy would be the NGOs that take huge donations from the government and citizens, but fail to carry on the beneficial work effectively. There were so many reports of wrongful activities by the NGOs during Covid. In fact, 9 out of 10 NGOs showed no sincerity in their approach, making sure their pictures are taken for self-publicity, though the money they got was consumed by them for their selfish needs.
Geeta Pariwar is one of the rare exceptions, that never asks for donations and in fact, during Covid, distributed lakhs of food packets. For Geeta Pariwar, social service is the big chance to serve the Supreme Divine Himself!
And what happens to such grand and ostentatious rituals conducted by such diabolical persons? Well, the Supreme shrugs off and dismisses such kinds of ceremonies as being falsely pretentious!
ahaṅkāraṃ(m) balaṃ(n) darpaṃ(ṅ), kāmaṃ(ṅ) krodhaṃ(ñ) ca saṃśritāḥ,
māmātmaparadeheṣu, pradviṣanto'bhyasūyakāḥ 16.18
In Chapter 15 Śrī Bhagavān has said that HE is seated in the hearts of men. Yet, these demonic characters have no regard for the Divine, let alone HIS subjects.
tānahaṃ(n) dviṣataḥ(kh) krūrān, saṃsāreṣu narādhamān,
kṣipāmyajasRāmaśubhān, āsurīṣveva yoniṣu 16.19
The rationale here is simple: since they possess such demoniac qualities, they should be born into lowly lives through impure and diabolical wombs so that they can live out their demonic tendencies to the fullest. They can even be born into the wombs of animals and insects. The message here is loud and clear: Our karmas lead us to our destiny.
āsurīṃ(y̐) yonimāpannā, mūḍhā janmani janmani,
māmaprāpyaiva kaunteya, tato yāntyadhamāṃ(ṅ) gatim.16.20
trividhaṃ(n) narakasyedaṃ(n), dvāraṃ(n) nāśanamātmanaḥ,
kāmaḥ(kh) krodhastathā lobhaḥ(s), tasmādetattrayaṃ(n) tyajet 16.21
If we examine these other allied qualities closely, we will see that the driving force behind each is none other than the three major vices mentioned by HIM. Desire, if not fulfilled, leads to despondency and dejection. This paves the way for anger to set in. Of course, it is at times good to show anger, as in case of a mother who wants to set her erring child right. She shows anger, but does not feel angry. Mark the difference in the terms 'showing anger' and 'feeling angry'.
However, eyes becoming red, breath becoming laboured or the face becoming distorted in rage are all signs of uncontrollable vexation which should be avoided. Hence, HE advises Arjuna to stay away from these three vices as they only cause destruction of the self.
Anyone on this path of spirituality should be very careful about moving away from these undesirabe traits. In fact, in the event of being aware of these traits, one should endeavor to rectify these shortcomings.
etairvimuktaḥ(kh) kaunteya, tamodvāraistribhirnaraḥ,
ācaratyātmanaḥ(ś) śreyaḥ(s), tato yāti parāṃ(ṅ) gatim 16.22
Having overcome the vices of lust, anger and greed, a person can be free from the possibility of the three gates of hell. Such a person would walk up the right path to imbibe divine qualities, thereby ensuring salvation for himself. Ultimately his pure and sincere efforts can lead him to self-realization, liberation and union with the Divine.
yaḥ(ś) śāstravidhimutsṛjya, vartate kāmakārataḥ,
na sa siddhimavāpnoti, na sukhaṃ(n) na parāṃ(ṅ) gatim 16.23
In this shloka, the Divine stresses on the importance of following the injunctions as mentioned by the Shastras. If we take the holy scriptures to be a spiritual guideline to lead us on this path to liberation, we will not only make spiritual progress, but also attain enlightenment.
We should not doubt or question the steps prescribed in the scriptures. For example, if the scriptures say we have to feed the brahmin even though next to the brahmin stands a very poor person, then we should feed both, instead of bypassing the brahmin. Whenever we have a doubt, we should refer to the holy scriptures as they tell us what we should do or what we should avoid.
These instructions are of two kinds, (i) vidhi - directives that should be followed (ii) Niṣhedh - procedures that should be avoided.
tasmācchāstraṃ(m) pramāṇaṃ(n) te, kāryākāryavyavasthitau,
Jñātvā śāstravidhānoktaṃ(ṅ), karma kartumihārhasi 16.24
Śrīmadbhagavadgītā being the essence of the Vedas is the only text which can be comprehended easily by one and all. Thus we were advised to follow the teachings herein, for fulfilment of the goal of our lives i.e.. Self Realization!
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(y̐) yogaśāstre śrīkṛṣṇārjunasaṃvāde
daivāsurasampadvibhāgayogo nāma ṣoḍaśo'dhyāyaḥ.
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