Chapter XVI

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ADHYAAY XVI

DAIVA ASURA SAMPAT VIBHAG YOGAM

Introduction

‘Sampat’ means inherited asset.  This chapter elaborates on the Asset of the Divine and that of Demons.  Divine assets are descibed in the first three verses and rest of the chapter is wholly dedicated to Demonic assets.  There is a popular doll of three monkeys.  “Do not see evil.  Do not hear evil.  Do no evil.”  This is supposed to be the suggetsted theme of the doll.  One can avoid evil only if he knows what is evil.  One can not and should not deny evil.  Evil definitely prevails in the world.  It is wrong to remain plunged in evil.  To reject the good, the beneficial, and to opt for evil is immaturity.  One should be aware of what is good and evil.  The objects and experiences we come across have to be identified as good, evil or evil in the guise of good and accordingly accepted or rejected.  This is the purpose of sixteenth chapter.

Discussion on evil is interesting and alluring.  Such a discussion is inevitable too.  It must be within limits and never disproportional.  This chapter has twenty four shlokams and mere sixteen shlokams discuss evil.  This is a small proportion in a total of seven hundred shlokams.  That too comes in the sixteenth chapter, towards the end of Gita.  He specifically names three factors, at the base of evil in the twenty first verse.  “Kama (passionate desire), Krodha (rage) and Lobha (greed) are these and are to be given up”, says Shri Krishna.

Why does He call this ‘asset’?  Land, Bungalow, Cash and jewels can be assets.  How could attributes be assets and inherited?  The liabilities earned by father is also inherited.  Repute and disrepute earned by him is also inherited.  Modern day researches in bio-technology suggests that disease acquired by parents  is also inherited by children.  Likewise, divine and demonic qualities can also be inherited.  Our life moulds according to what is inherited.

In fact, evil and good are not different, but different shades of the same attribute.  There is but a fine demarcation between the two.  Paramaatman is at one end and the miserable world at the other.  If your journey is in the direction of the Paramaatman, evil gradually deminishes  and the good grows.  Let us enter the chapter and know more....

-ॐ-

श्री भगवानुवाच -

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।

दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ १ ॥

The Bhagawan said: Fearlessness, purity of heart, steadfastness in knowledge and Yog, alms-giving, control of the senses, Yagnya, reading of the Shastras, austerity, uprightness;

(XVI - 1)

Abhayam:-  Fearlessness.  Vedanta talks high of this attribute.  Every form of God holds an ‘Abhaya Hastham’, asking us to be fearless.  Shri Ram pledged to ‘eradicate fear’.  This was as if His life mission.  Fear is a natural trait of animals.  Fear is the cause for their aggression.  Powerful animals are subjugated by men and these obey his commands only due to fear.  Fear drives man to accept enslavement and exploitation by dictators, Zamindars, traders and other rich.

Fear is the trait of an ‘Asura’ or one on Adharmik way.  Kamsa spent every moment in the grip of fear.  All his actions, imprisonment of his sister, slaughtering of her children, sending so many terrorist demons to kill child Shri Krishna, etc. were prompted by fear.  The demons resort to severe austerity and get special powers and boons from Gods only on account of fear.  All the three worlds were frightened by mere thought of Ravana, but fear tormented him after he forcefully abducted Sita.  The sound of conches blown and drums beaten by eleven Akshouhini strong Kaurava army did not cause any ripple in Pandava camp (I - 13).  But the same from a smaller Pandava army terrorized the Kauravas(I - 19).

Fear can not be motivation for education or honesty.  Nevertheless, fear, in right proportion is essential to make people abide the laws and governmental regulations.  Those with firm conviction of Dharma have no need for fear.  But, most people respect laws and tread the right path under the fear of puishment.  Their conduct on the road is different if traffic sargeant is around.  Response of most government servants is surprisingly humble when the superior officer is present.  Now a days, spy-cameras prompt right conduct in most offices.  The presence of parents determines children’s behaviour.  “What upsets you?”  This is one of the questions I ask students.  The most common answer is, “Getting reprimanded or being scolded”.  ‘Doing wrong upsets or getting caught?  What if you are wrong but never get caught?’  Fear can not force one to choose the right path.  It is only conviction of right and wrong that can take men on the right path.  Abhayam or fearlessness is accrued by one who knows what is to be known, gets what is to be got and does what is to be done.  It is a Divine asset.

Sattva – samshuddhi: -  Purity of heart is Sattva – samshuddhi.  Lies, vengeance, betrayal, desire for worldly objects etc. cause impurity within.  Detached service, worship, and non – possessive attitude towards one’s body, mind and intellect can germinate and nourish purity.  The spiritual seekers may develop a thought that worldly life is different from spiritual path and that treachery, falsehood, and crookedness are inevitable in worldly life.  This is the primary reason for impurity in heart.  Impurity impedes progress on spiritual path.  Sattva – Samshuddhi is a Divine asset.

Gnyaana Yog vyavastithi: - Steadfastness in seeking Knowledge is ‘Gnyaana Yog Vyavastithi.  To know is ‘Gnyaana’ and to live as per knowledge attained is ‘Yog’.  “How do I attain Gnyaana?  How best do I act accordingly?”  Keeping these queries alive in mind, under all circumstances is Gnyaana Yog Vayavastithi.  To discriminate ‘Sat’ from ‘Asat’;  eternal from ephemeral;  is Gnyaana.  To retain equipoise in mind when faced with dualities like gain-loss, repute-disrepute, appreciation-condemnation, health-disease, etc. is Yog.  It is Divine to be steadfast in Gnyaana and Yog.

Daanam: - To give to others, an object useful to self, with love is Daanam.  Daanam to right person, at the right moment and under appropriate situation is noble.  To give for name, appreciation or with other expectations is mediocre.  To give an inappropriate object to an unworthy person with ulterior motives is worst Daanam.  Bhoo-daanam, Go-daanam, swarna-daanam, vastra-daanam, anna-daanam, etc. are various types of Daanam.  Man is never satisfied and wants more in other types of daanam.  But, annadaanam or ‘feeding’ is a daanam which produces fullest contentment and hence is considered the best daanam.  This is a prominent and treasurable trait in Hindus in Bharath.  Vidyaadaanam or giving education too is a noble daanam.

Blood donaiton is a reputable donation in modern times.  Shortage of blood in body causes exhaustion, a convoluted experience when one can not live, and does not die.  Blood donation kindles a new phase of life.  There are many individuals and organizations religiously doing blood donation.  Post – death donation of organs and the whole body for medical research, pledged when alive and executed by others after death, is also a divine act.  Daanam is a Divine asset.

Abhaya daanam or assurance is also a great daanam.  To rekindle hope in one who has lost it, is abhayadaanam.  There are two types.  To reassure people struck by disasters, both natural and man-made, by providing all needful assistance, is one.  To reassure individuals in depressive state of mind, as a result of failures, disappointments in life is the other.  That is why, Shri Krishna says in 68^th and 69^th verses of the eighteenth chapter that ‘the one who spreads the message of The Gita among people is dear to Him.’

Dama: - Restraining the senses is Dama.  Restraining the senses is essential in any elevating endeavour.  Unrestrained senses are the causes in every fall of a human.  The phonetic reverse of ‘dama’ is ‘madha’.  Dama causes rise and absence of dama gives birth to madha or arrogance resulting in fall.  Senses let-loose and loafing will result in a monstrous society.  Dama or restrained senses is a must in any civil society.  Shama is a similar word.  If dama is restrain of senses, Shama is restrain of mind.  The senses and the mind should be under rein of the Buddhi.  If senses and the mind were horses, Buddhi should be the bridle.  It will be joyous ride if the horses are perfectly reined.  Otherwise, it will be a tormenting experience.

Yagnya: - Doing one’s duty, without an iota of selfishness or arrogance is Yagnya.  Any routine activity in life might become Yagnya, if pursued with right attitude.  Bodily or emotional service rendered to parents, teacher, cow, Brahman, God, etc. is Yagnya.  Absence of expectation and ‘doer’ feeling will turn any act into Yagnya.  Yagnya is a Divine asset.

Swaadhyaaya: - Swa is self and adhyaaya is study.  Swaadhyaaya is study of self.  To read and listen to texts like Veda, Upanishad, Gita, Purana, Ramayana, Mahabharatha, lives of revered souls, etc. is swaadhyaaya.  To look at self in the light of these texts is effectively swadhyaaya.  It is common for most of us to watch perverted TV dramas at the end of the day and go to sleep with gloomy thoughts.  There are a few exceptions.  I know a family in Pondicherry, which comes together every night to read and discuss a few paragraphs of a religious text.  This is swaadhyaaya.  It is a Divine asset.

Tapas: - Persistant effort is ‘tapas’;  the effort unfazed by hurdles, undistracted by allurements; continuous and determined.  Adhi Shankara defines Tapas as ‘focussing of senses and mind’.  “Manascha indriyaanaam cha ikagryam tapa”, says Yagnyavalkya.  Tapas is inevitable in attainment of excellence and success in politics, trade, industry or education.  Of course, tapas can also fetch a few powers, mystical, at times destructive.  Hence, self elevation must be the purpose of tapas.  Tapas is three fold according to the intention and the instrument viz. body, mind and speech.  An elaboration of this can be found in chapter 17.  Tapas is Divine asset.

Aarjavam: - Simple, straight action, word and thought is Aarjavam.  The name Arjuna also denotes the same quality.  Transperancy or absence of rift in action, speech and thought is Aarjavam.  Children, usually exhibit Aarjavam.  Simplicity should be a natural trait and not a show-off to garner appreciation.  It may be considered an impractical and worldly-unwise quality.  But, it is a Divine asset in seeker’s path.

-ॐ-

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥ २ ॥

Non-injury, truth, absence of anger, renunciation, tranquility, absence of calumny, compassion to beings, uncovetousness, gentleness, modesty, absence of fickleness;

(XVI - 2)

Ahimsaa: - Absence of violence.  Violence is harm inflicted on lives through Manas (thought), Vacha (speech) and Kaaya (action).  (Prefix ‘a’ converts a word into its antonym.)  To assume that only spilling of blood or physical violence is violence is wrong.  If the pleasures enjoyed and extravagance exhibited by  me causes unhappiness in an impoverished person, then that is also violence inflicted by me on him.  Every life has equal right over Nature.  The individuals, organizations and Nations establishing an unauthorized control over Nature by virtue of their position, wealth or strength commit violence on others.  Avoidance of all such types of violence is Ahimsa.  Ahimsa, the Divine asset can be attained by realizing self in all lives, eliminating urge to enjoyment, and by realizing prevalence of Godhood everywhere.

Satyam: - To speak with good and welfare intention, without any selfish motive, without distortion, exaggeration or dilution, is Satyam.  Satyam or Truth is verily personification of God.  Truth prevails in word, deed and thought of one treading the path towards Godhood.  Truth is a Divine asset.

Akrodhah: - Absence of Krodha.  Kshoba is the ‘fire like’ hot restlessness within.  If this gives rise to an urge to harm others, then it is Krodha.  Akrodha is absence of an urge to harm others even in face of disturbance by them.  “None can harm me.  Harm is coming through this person.  But, he is not the cause for it.  The harm to me is due to my own sinful actions.  If at all, I should be thankful to him for reducing my load of sin.”  This is the way a seeker thinks when faced with harm and difficulties.  The doctor takes knife only to reduce our illness.  We do not show our anger on him.  We do not get enraged by one who comforts us through his favourable action and hence reduces the load of ‘Punya’.  On the other hand, we bless him.  Similarly, this person harming us is also worth blessing as he too ‘purifies’ by reducing the load of ‘Paapa’ through his unfavourable action.  Thus thinking, Seeker endeavours to nourish the Divine asset, ‘Akrodha’.

Tyaaga: - Tyaaga or sacrifice is showing one’s back to the world.  At the superficial level, giving up sinful activities and objects of pleasure and comfort are regarded as Tyaaga or sacrifice.  But, more important is renouncing the desire or attraction for these.  In the 12^th chapter, He had spoken about ‘ever-lasting peace due to sacrifice’ (XII - 12).  For the seekers, renunciation of desire is real.  Tyaaga or renunciation is a Divine asset.

Shaanti: - Inner peace.  The manas unaffected by pairs of twin opoosites is peaceful.  Peace is established when there is neither craving for the favourable (objects, persons, environment, place, experience and time.) and nor abhorrence for the unfavourable.  Favourites gained depreciate Punya and Unfavourables experienced depreciate Paapa.  Thus both offer opportunity for elevation.  If we realize this, we are unaffected and unconcerned resulting in Peace.  Shanti is a Divine asset.

Apaishunam: - Exposing defects of others in public is Pishunam (back-biting).  Absence of this (bad) quality is Apaishunam.  Progress in Spiritual path should diminish the tendency to find faults and hate others.  The one on Bhakti Marga finds the Divine everywhere.  The one on Gyaana Marga finds self everywhere and the one on Karma Marga finds an opportunity to serve everywhere.  Defects, evils and lowly are not visible.  Obviously, defects, abuse and contempt in him vanish.  Apaishunam is a Divine asset.

Dayaa Bhooteshu: - Dayaa is the emotion that motivates to remove the grief of other lives.  Dayaa of God purifies us and is of two types.  Subjecting us to ‘unfavourable’ experience to eliminate Paapa and purify us.  That is His Kripa.  Subjecting us to favourable and soothing experience is His Daya or Grace.

Daya of Sadhus is of different type.  Their attitude is to be aggrieved at others’ anguish and joyous at others’ happiness.  They do not really grieve at the pain of others (or self).  They take pain as His Kripa, no doubt, but take the pain of others on themselves.  The Daya of Sadhus is pure.

Daya of seekers is different.  They pity and grieve at others’ grief.  They try to relieve them from grief.  They pray to God for end of grief of all, for happiness of all, when they realize that they themselves can not remove pain.  They feel, pain is a hurdle in devotion and if pain is relieved, all will be more devoted to God.

Dayaa of common man is different.  He is pained at the pain of others and tries to alleviate, but tries to show off his ‘great and commendable quality’ of compassion.  He appreciates his own efforts to relieve others’ grief.  He feels he was reliever of pain and giver of happiness.  He laments that no one else is as compassionate as he is and if only all turn compassionate, there would be no pain and anguish in the world.  Only those whom he regards as ‘my people’ are eligible to receive his Daya.  Dayaa or compassion is a Divine asset.

Aloluptvam: - When man sees or hears about objects, when he sees or hears about pleasures enjoyed by others, there is a natural desire in him to have those for himself.  Aloluptvam is absence of such a desire.  Seeker tends to fall when he feels he is strong and his senses and manas are well within his control and hence the objects will not disturb him.  He must avoid places and situations which will expose him to objects.  Places like Mall, Cinema hall, Club, Entertainment centers, Casinos, trade center, etc, are better avoided.  Seeker should strictly avoid looking at humans, animals, birds and insects mating or sex-playing.  If he comes across such a sight, he should resolve not to be born again.  He should remember that, ‘This is common to all lives, from insect to human.  I have painfully travelled through wombs of all these lives and have reached human birth.  I must strive to transcend this viscious cycle of birth and death’.  “Reaching the Paramaatman is my goal.  Thoughts on objects will drift me away from Him”.  This thought must be meditated upon and deeply ingrained in mind.  This is the way to impress the Divine asset called ‘Aloluptvam’ in our minds.

Maardavam: -  Soft, tender feeling about others is Maardavam.  Absence of harsh, bitter thoughts is Maardavam.  Maardavam is easier towards friends and persons favourable to us.  But Maardavam should be possible even towards those who are rough with us, those who show unreasonable enmity towards us, those who give trouble.  Maardavam is a Divine asset.

Hreeh: -  Hreeh is hesitation to tread a wrong path or fear to do wrong.  This fear is not because others will see and ridicule.  ‘How did I get such a thought?  This does not suit one in pursuit of Paramaatman.  I should not be doing this”.  Such a thought is the reason for his hesitation.  Hreeh is a Divine asset.

Achaapalam: -  A mind without excitement.  A mind without frustration.  Many feel that excitement is essential for efficient working.  An excited person is seen as more responsible towards the work.  This is not true.  The calmer person is without confusions and is more efficient in finishing a work in time.

The hands and legs do not remain calm when the mind is excited.  Aadi Shankara defines Achaapalam as ‘absence of unnecessary movements of hands and legs and unnecessary talk’.  Does not read the time, but looks at the watch again and again;  scratches without any itch;  sharpens the moustache now and then, even when there is no opportunity to exhibit bravery;  no hunger, but constant munching, biting a non-existent extra nail;  turning the pages of a book without reading; these are all indications of chapala manas.  Likewise, there are many who talk, talk like a drunkard, unaware of what and why he is talking, whom he is talking to.  This is also an indication of chapala Manas.  Steadyness of body and calmness in mand is Achaapalam.

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तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।

भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥ ३ ॥

Oh Descendant of Bharatha!  Boldness, forgiveness, fortitude, purity, absence of hatred, absence of pride, these belong to one born for a Divine state.

(XVI - 3)

Tejas: -  A train running at super speed induces motion to a single wagon stationed on the adjacent rail.  This is tejas of the train.  Electric current flowing in a wire induces current in a copper wire nearby.  This is Tejas of electricity.  If we sit by the side of a quiet and peaceful person, our mind gets peaceful.  This is his Tejas.  An ill-tempered person induces fear and restlessness in people around him.  That is his Tejas.  In the company of a saintly person, even a wicked man generates noble thoughts in his mind.  That is the Tejas of the Sadhu.  Tejas is a Divine asset.

Kshamaa: -  Pardoning heartily the one who injures you without any reason, though you have sufficient power to punish him, is Kshamaa.  Pardoning act should not be born out of fear in mind or weakness in body.  Pardoning anyone because you are attached with him or due to selfish interest is also not Kshamaa.  Pardoning outwardly with words like ‘OK, it is alright’ and carrying ill feelings or a prayer that ‘God will punish you’ or an abuse that ‘you will go to hell’ is also not Kshamaa.

Is there any difference between Kshamaa and Akrodha?  Not allowing flames of anger within is akrodha.  While, not carrying an ill wish that the ‘person causing injury to me should be punished here or elsewhere or in the next world’ is Kshamaa.  Kshamaa is impossible without Akrodha, while Akrodha is possible without Kshamaa.  Hence, these two are different attributes.  Kshamaa is a Divine asset.

Dhruti: -  Forbearance, ability to bear.  Dhruti ir Dhairya is the ability not be tumbled and to retain balance in the face of favourable and unfavourable occurances.  Shri Rama is considered epitome of Dhairya, firm as a mountain and deep as an ocean.  Ocean remains calm under any circumstance.  The mountain faces and remains unperturbed, come what may.  Clarity in mind about life mission improves Dhruti.  Dhruti is a Divine asset.

Shaucham: -  Although Shaucham means both inner and external purity, here Shri Krishna mentions shaucham only of the external type.  (Inner purity has been mentioned in shlokam 1 as ‘Sattva samshuddhi’.)  Patanjali Muni says of shaucham, ‘shauchaat swaangajugupsaa parairasasargah’ (II - 40).  ‘One develops disinterest in own body and in mingling with others’.  Repeated efforts to cleanse the body makes one realize that the body can never be purified.  It is a dump house of rubbish.  Hence, develops disinterest in body.  An obvious inference is that other bodies are also similar and hence disinterest develops in mingling with those.  Desire to draw pleasure out of those bodies fades.

The external purity is of four types.  1. Bodily.  2. Speech.  3. Family.  4. Monetary.

1.                       Bodily cleanliness: -  Water and earth purify the physical body.  Laziness, desire for pleasure, attachment with taste, etc. pollute the body.  Activity, simplicity and selfless service cleanse the body.

2.                      Purity in speech – Lies, petty talk, complaining, back biting, abuse, harsh words, etc. pollute speech.  Truth, sweet and gentle words and benevolent intention purify speech.

3.                      Purity in family – Pure environment in the family.  Educating the children, transforming self to suit development and elevation of children, earning in honest way to fulfill the reasonable demands of all in the family, looking judiciously to the welfare of all in the family, etc. improve purity in family.

4.                      Purity in wealth – Money should be earned through legal and straight way without injuring social interest.  Money should be the result of hard work.  It becomes purer if spent on the poor, diseased, disabled, victims of Natural calamities and the needy.  Money spent in protection of women, Brahmin and in service of Sanyaasis, Mahatmas and Sadhus is clean money.

Adroha: -  Absence of desire to seek vengeance is ‘Adroha’.  There is a fire ignited in the mind as result of harm caused or pain inflicted.  That is ‘Kshobha’.  The urge to retaliate on the source of harm is ‘Krodha’.  If the fire persists for days and years, if the desire to tease, harm or torture the one causing harm at every possible opportunity lives long in the mind, then, it is ‘Droha’.  Long after the Kurukshetra war, after Yudhishtira ascended the throne, Dhritarashtra and Gandhari were unfortunate to stay under shelter and protection offered by the Pandavas for fifteen years.  During that period, Bheema used to beat his shoulder and and say, ‘These are the hands which plucked off the hands of Dushaasana.  These are the hands which tore open his chest and drank his blood.  This is the hand that blasted the thighs of Duryodhana’ and laugh loudly.  This is entertaining Droha.  Absence of such bhavana is Adroha.

Na atimaanitaa: -  To expect respect and admiration of common people is maanitaa.  To expect the same from scholars, teachers, respected personalities, persons who lead exemplary lives, great luminaries, etc. is ati-maanitaa.  Naati-maanitaa is absence of both these.

Differentiating self from others and regarding self to be special and unique is the reason for expecting others to respect and applaud self.  It is one thing for the common man to expect respect and admiration from others on the basis of his education, wealth, position, status, qualification, class, caste, age, etc.  Spiritual seekers exhibit some special traits due to consistent efforts on the path to the Divine.  Naturally, others praise and admire him as great with divine qualities.  The seeker listens to these words of praise and starts regarding self as such.

Twenty six traits have been listed here by Shri Krishna.  These are Divine assets.  These blossom in seekers travelling in the direction of the Divine.  Some traits, latent in him since birth, are carried over from his previous births.  The seeker never regards these as his ‘crowning jewels’ earned by his ‘untiring’ efforts.  These are assets of the Paramaatman, have come to him out His Grace.  Ego is boosted as soon as he starts regarding these as self earned and great specialities of self.  Ego is a fertile ground for Aasurik traits to flourish.

-ॐ-

दम्भो दर्पोsभिमानश्च क्रोधः पारुष्यमेव च ।

अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥ ४ ॥

Ostentation, arrogance and self-conceit, anger as also harshness and ignorance, belong to one, Oh Parttha! for an Asurik state.

(XVI - 4)

Dambha: -  To show off is ‘Dambha’.  He tries to exaggerate the real: wealth, character, power or knowledge and tries to project self as ‘great’.  Dambha can be of anything.  One may boast of ‘good qualities’, spiritual leanings, benign nature, etc. to gain reputation.  One may also show off self as ‘bad’, drunkard, wicked, ruthless, etc. to gain acceptance in a bad company.  Both are Asuri asset.

Darpa: - If showing off one’s possession is dambha, vanity of one’s possession is ‘Darpa’.  Darpa can be caused by anything I regard as ‘mine’.  My body, my wealth, my assets, my family, my acievements, my qualification, my caste, my pious acts, my reputation and anything mine can cause ‘darpa’ in me.  This is a prominent asset of the Asura.

Abhimaana: –  Self-pride.  There is subtle difference between ‘darpa’ and ‘abhimaana’.  Anything I regard as ‘mine’ can be cause for ‘darpa’, while anything I regard as ‘me’ can be cause for ‘Abhimaana’.  Darpa is caused by objects and things outside, while abhimaana is caused by associations within.  I am beautiful, I am strong, I am intelligent, I am powerful, I am from elite family, I am from nobler caste, I am a donor, I am religious, I am a hard worker, I am affluent,  and anything that I am and I am not but regard as I am, may boost abhimaana in me.  In fact, all the Asuri assets fall under one domain, abhimaana.  If one acquires this one asset, he will easily acquire all other Asuri assets.  Abhimaana is the first step to fall.

Krodha: -  Fury.  Anger is a flame of fire rising within.  If it combines with an intense urge cause harm to others, it is called ‘Krodha’.  Furious anger is Krodha.  Parents get angry at the child’s mischief.  But, there is no intention to harm the child in this anger.  Yet, anger is the seed to krodha.  Many violent crimes happen under the influence of Krodha.  Later on in this chapter, Shri Krishna names Krodha as an opening into hell.

An enraged man hurts self more than others.  He is scorned at.  He acquires newer sins.  He lowers own swabhava, thereby gains birth as lower lives.  His body is also affected.  The glands start secreting chemicals, toxic and poisonous to the body, causing ailments.  The nervous system is weakened by frequent bursts of rage.  Intelligence is shrouded, causing delusion.  (II - 62, 63).  Thus, anger is a sure step to fall.  Anger is an Asurik asset.

Paarushya: -  Paarushya is ruthlessness, rocklike.  A dry heart with not a ‘drop of moisture’ is paarushya.  Abusive language, hurting offensive words, theatening words are ruthlessness in speech.  Drawing pleasure in woes of others is paarushya in mind.  Paarushya is exhibited in walk and other body postures.  There is stiffness in posture.  Walk is aggressive, with heavy stamping of feet.  One whose heart is filled with ‘my needs’, ‘my happiness’, ‘my idea’, and such selfish interests becomes merciless with rocklike heart.  Paarushya is an asurik asset.

Agyaana: - Absence of Viveka is Agyaana.  In the absence of Viveka, Sat and Asat, right and wrong, worthy and unworthy etc. are are not know.  Viveka is lost as the mind is plunged in chasing desires and accumulating objects to fulfill those.

These are Asuri assets.  These are traits of an Asura.  This shlokam defines Asuri attributes, completely, in short.   The next sixteen shlokams elaborate on Asuri traits.

-ॐ-

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता ।

मा शुचः सम्पदं दैवीमभिजातोsसि पाण्डव ॥ ५ ॥

The Divine state is deemed to make for liberation,  the Asurik for bondage.  Grieve not, Oh Pandava! thou art born for a Divine state.

(XVI - 5)

There is an incident mentioned in the Ramayana.  King Dasharatha suggests to his court that he has grown old.  The court members recall his service to the Nation as a king and praise him for his noble qualities.  King Dasharatha, then suggests that Shri Ram be crowned as Prince and be vested with authority to assist in rule.  The court members are pleased and start praising the great qualities of Shri Ram to say how eligible he is to take over power.  As he listens to their description of Shri Ram’s qualities, Dasharatha looks at his face in a mirror.  It is a poetic expression of Dasharatha’s effort to look within and look at himself when his son was being praised.  May be that Arjuna was in a similar mind set, while listening to the Divine and Asurik traits.  Shri Krishna, being his friend, reads his mind and comforts him by saying, “Do not worry, Arjuna.  You possess Divine assets”.

Where is the doubt?  There is one Tamil phrase, ‘manam pol maangalyam’.  One gets friends, wife, children and assistants according to his own mind.  One, who has got Shri Krishna as a cousin and a friend, has to be possessor of Divine traits.  One, who had the great fortune to listen to Gita direct from Shri Krishna’s lips, has to be an owner of Divine assets.

Asuri assets trap us in worldly bondages.  On the other hand, Divine assets release us from these bondages.  He, who binds with perishable body (both gross and subtle), has right over Asuri assets.  Those will definitely reach him, further tightening his bondages with body and the world.  On the other hand, one who separates self from perishable body, atleast a little, may claim right to Divine assets.  He gains those.  Then the Divine assets release him totally from bondages.

-ॐ-

द्वौ भूतसर्गौ लोकेsस्मिन्दैव आसुर एव च ।

दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥ ६ ॥

There are two types of beings in this world, the Divine and the Asurik.  The Divine have been described at length; hear from Me, Oh Parttha! of the Asurik.

(XVI - 6)

Asura is picturised as one with protruded teeth, horns on the head and distorted face and body.  That is not reality.  Asura is not a different, non-human life.  Each one of us may become an Asura.  In the old movies, a villain was picturised with a scar on the face, squint eyes and a harsh voice.  That was not a true picturisation.  Now a days, the villain is also shown as a person like anyone of us, with normal face and dress.  This is closer to reality.  As and as, the mind plunges deeper into Asura attitude, there is a reflection of the same in face, voice and posture.  Yes.  That is also true.  But, more glaring truth is that anyone of us can become an Asura.  This is what is suggested by Shri Krishna here.  There were Kaikeyi and Ravana during Shri Rama’s period.  There were Duryodhana, Duhshasana, Shishupala, Kamsa and many others during Shri Krishna’s times.  Lives carry their own vasanas and are born with Divine traits or Asuri traits.  Basically, there are two types, the ones who live on strong, firm principles and the ones who drift and live anyway they wish.

One of my friends’ family had a regular practise of reciting Gita in the evenings.  The whole family participated.  Their younger son had brought home a dog.  The dog also used to regularly sit beneath the table during the recitation.  The dog caught a disease.  Doctor said it was a bad one and may affect the health of the younger ones in the family.  He suggested that dog be injected with a killer drug and be killed.  He called it ‘mercy killing’.  My friend’s father was not happy about the proposal.  He went to the dog, patted it with affection and said, “Veera, You go away.  You need not undergo this torture of being killed.  You quit this world”.  He recited the Gayatri Mantra in its ears.  The dog died in a few minutes.  Possible Divinity in a dog!

One day, I sprinkled a few grains of rice in the lawn outside.  A dove descended to eat those grains.  This became a regular practise.  If I forgot on any day, the dove would enter the room, tap on the floor and remind me.  After a few days, one more dove joined.  The first one chased away the other and eat the grains all by itself.  I sprinkled more grains at another place for the second dove.  The first one would violently chase away the second and try to occupy the whole territory, like a goon.  ‘Me and Me alone’ was its attitude.  Asuri attitude in a dove!  These attitudes are found in other lives too.

In fact, these two attitudes are to be found in every human.  His basic Nature is Divine and hence divine attitudes are obvious.  There is compassion in a butcher.  Sincerity is found in a thief.  Asuri attitudes stick to a man as he attaches to the body and as he regards the world as real.  That is not his real Nature.  It has come to him from without.  Hence, it is possible for him to eliminate it.

These two attitudes, the Divine and the Asuri, have always been in creation.  Lives with these attitudes have always been born and have lived in this world.  Divinity is discussed in the whole of Gita.  This chapter describes Asuri attitude.  Shri Krishna exhibits a good sense of proportion.  We find negativity being discussed all around us.  Newspapers and TV channels search for negativity, perversion and wickedness with a magnifying lens and publish those in bold letters.  Shri Krishna has talked seven hundred shlokas in eighteen chapters.  He talks on the Asuri attitudes in a short chapter of twenty four shlokas.  In fact, only the 4^th shloka and shlokas from 7 to 21 (16 shlokams) dwell on Asuri attitudes.  That is all the space He gives for negativity.  Yes.  Negativity is also there in this world.  That can not be and should not be denied.  We can not close our eyes to it.  It has to be indicated.  It has to be a mere word of caution.  “Beware!  Beware of the negativity around you”.  That should be the intention of speaking on negativity.

That too, is talked about in the sixteenth chapter.  Everything that is pure, everything that would elevate was discussed in the beginning.  Evil is being discussed in short and towards the end.  That is the way education system should be.  A child should be fed with noble, pious and positive things in the beginning.  Only after he becomes strong enough in body and and mind to face the brute, to discriminate the wicked from the good and choose the good, should the wicked come before him.

-ॐ-

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः ।

न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥ ७ ॥

The persons of Asurik nature know not what to do and what to refrain from; neither is purity found in them nor good conduct, nor truth.

(XVI - 7)

The Asura does not know what ought to be done and what ought not, which should be rejected and which accepted.  Now a days, there is very large number not knowing what is good in regard to food, clothing and other day to day activities.  Rather, they do not want to know.  Any regulation or restriction is unwelcome for them.  They ridicule anyone who suggests what is welcome and what else is avoidable.

How does one know what is right and wrong?  He has to approach a Guru or books.  Or he must use his Viveka and analyse own experiences.  Viveka is an important instrument to gain knowledge.  The first thing an asura discards is Viveka.  When selfishness grows, also grows a conviction that anything is fair in fulfilment of selfish interests.  The word ‘cut throat competition’ appropriately defines this attitude:  “How am I bothered whatever happens to others?  My interests should be served”!  That is the attitude.  A mishap in their life may awaken Viveka in them and cause fading of Asurik traits and blossoming of Divine traits.  Viveka is a unique gift to mankind.  Other lives have this in a very small level, merely needed to consume and survive.  Humans have viveka to nourish better qualities and elevate self.

Purity?  How can cleanliness, purity find space in his heart, who does not know what is to be done and what to be avoided?  He does not know what is cleanliess and what is impurity.  Self-happiness being his only priority, he resorts to short-cuts.  With laziness for a bath, he applies powders and perfumes.  Impure in mind, he gives more importance to dress and tries to make up and shine the outer dress.  Dress for him is not a mere bodily requirement, but a boost for his ego.

Speech?  Gentle, kind, truthful and good-intentioned words cause purity in speech.  These aspects can not be expected in a ‘me’ filled speech of an Asura.  How can his words be gentle and good-intentioned, when he is unconcerned by others?  He is so engrossed in self, that right conduct, with parents, wife, and in public places, is the least expected from him.  An Asura will not relish, if someone points out and tries to correct him.

Truth?  When craving for victory arises, truth vanishes.  More prominently in sports.  Use of stimulating drugs in sports competition (do you remember Olympics?), betrayal (obviously, you are reminded of cricket), dishonesty (do you remember Maradona, who did not declare that the goal was by his hand?), become normal with the Asuras.  Other fields are no exception.  Student who copies in examination, traders who forge accounts to steal taxes, industrialists who cheat stock markets and government, the debtor who cheats banks, the politician who spreads canards about opponents and blatant lies about self, the news magazines which publish exaggerated scandals and gossips to push up sales, etc. etc.  You can not find truth in the demons, Asuras.

-ॐ-

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।

अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥ ८ ॥

They say, “The universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause;  what else?”

(XVI - 8)

The whole world, everything around him appears deceitful, for one who himself is so.  Everyone appears to be lying, to one who is so full of lies himself.  Honest efforts aimed at elevation will be seen as pretence by him.  Spiritual practices like Teertha yatra, Yagya, Vrata, Tapas, Dhyana and Swadhyaaya will all be derided by him as sham.  If you share with him the great qualities of a Sadhu, he will scoff at you saying you are lying and that he is a fraud, a cheat and so on.

‘The world is founded on Dharma.  Dharma is the basis.  Eashwara Tattva is behind the creation.  There is an unchangeable, imperishable, stable Tattva behind this ever-changing, ever-perishing, unstable world.’  This is the shraddha of Aastika (Believers).  Shraddha on Dharma, Paramaatman, rebirth, etc. is evolved out of this basic shraddha.  The Asura does not accept any of these.  ‘Dharma is fiction of imagination.  Eashwara is hoax.  There is nothing behind, beyond this world.  Creation is a mere product of male-female mating.  Kaama or desire is the basis of creation.  There is nothing else.’  This is the conviction of Asura.  Reason for this conviction is his belief that, ‘Anything visible and perceivable is true.  There is nothing behind the visible.  Anything not seen by the eyes or not perceived by the senses can not be true’.  With such a childish opinion, he raises many questions.  ‘What is the proof of God?  Can you prove His existance?  How do you say ‘Dharma is the basis of creation?  Can you prove that ‘scientifically’?  Modern Psychiatry had declared that ‘Love, sacrifice and such emotions are fictitious.  Kaama or lust is the only truth.  The basis for mother’s affection towards her son is also Kaama.  A common Hindu has highest regard for worshipful women like Sita, Draupadi, Kannagi, etc.  An atheistic organization in Tamil Nadu has been trying since last fifty years to dethrone them from the hearts of common men.  An popular film actress speaking on behalf of the said organization declared that ‘Pati vrata and Satitva are all nonsense.  Lust or sexual desire is the only truth.  There is a well known writer in Tamil Nadu.  His mind is full of lust even in his eighties.  Whatever he writes in the name of literature is also full of lust.  It is a firm conviction of the Asuras that there can not be any other motive than lust for any action in this world.

-ॐ-

एतां दृष्टिमवष्टभ्य नष्टात्मानोsल्पबुद्धयः ।

प्रभवन्त्युग्रकर्माण: क्षयाय जगतोsहिताः ॥ ९ ॥

Holding this view, these ruined souls of small intellect and fierce deeds, rise as the enemies of the world for its destruction.

(XVI - 9)

Believers have faith in Paramaatman or a Power beyond us.  Na asti means, is not or does not exist.  Nastika is one who does not believe in existance of Paramaatman or anything beyond the cognizable and percievable.  In todays world, materialism and communism stand for this ‘no-faith’ idea.  In Tamil Nadu, all the Dravida Kazhagams preach this idea.  This is no new idea.  There was one Charvak in ancient Bharat.  He propagated ‘atheism’.  He said, “Lead a lavish life, even with credit.  Do not bother to return the loan.  There is nothing called paapa, Punya, Swarga or Naraka.  Who has seen all these?  This world is the only truth.  What we have in hand is ‘this life’.  Live as you please.  Be happy”.  This was his idea.  This idea affects not only Paramaatman, but every aspect of our worldly life.  ‘My needs’ and my happiness’, govern all relationships; relationships with individuals, family, society and attitude towards Nature.

Russia and China established governments based on the ideas of Marx.  “No private property;  everything is governmental property;  no God;  religion is an intoxicating drug;  no worship and religious congregations;  no marriage and family;  children born are all government’s assets;  no patriotism;  no National borders; the world is one and will be ruled by one single government;”  This government was brutal and dictatorial.  In the effort to establesh the idea, the whole country was turned into one large prison.  Censorship, police, torture, jail, dumping in Siberia, secret killings, etc. became common practice.  As a result, poverty, characterlessness, fear and chaos spread in society.  Russia is struggling for food even after twenty four years of death of communism.  (A few men in Bharat may protest use of term ‘death of communism'.  ‘It is alive in our country’, they may ask.  Communism is in a pitiable, sorry state in Bharat.  It is alive merely as a nuisance group, as a chest-beating group for one-rupee rise in wages.  Communist union leaders roam around with religious marks on foreheads.  Where is the ideology?)  Hundreds of students were butchered to death by Chinese government in Tiannenmen square.  Exploitation of labour, jail inmates, children and the poor is very common and has become acceptable in the name of Nation’s economic development.  Children are rigorously trained in confinement for sport activities in the name of Nation’s name and honour.  America too, through materialism is propagating this same ideology of atheism.  Breaking families, violence, amoral life etc. under pretext of ‘live as you wish’ and unbounded exploitation and extinction of Nature in the name of ‘unbridled happiness’ are the major contributions of America in this direction.  Can we forget the violence leashed out by Dravidian parties and organizations in Tamil Nadu?

These words have been spelled by Shri Krishna 5,000 years ago.  That is surprising.  Look at the way He describes Asuri thinking.  Look at the strong words He uses to depict an Asura.  ‘They deny the eternal, the permanent.  They inflict harm and violence.  They are enemies of humanity, of the world and of creation.  They spend their energy towards destruction of the world.’  The world may have an end, yet it can be regarded as eternal, in comparative terms.  Human community and the world have to live much longer.  Individual men have to quit this world in a few years.  An affluent person or a group or company or a rich Nation does not have and should not have monopoly over Natural wealth.  The whole human community, nay, the whole world with all its lives has total right over it.  Not only the present generation, but hundreds of future generations to come.  This is the basic preamble upon which life in this world is based.  The atheists deny this.  Their attitude is ‘me and only me’, ‘for me’ and ‘my happiness’.  How can they be concerned about others, next generation or the next century.

-ॐ-

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः ।

मोहाद् गृहीत्वासद्ग्राहान्प्रवर्तन्तेsशुचिव्रताः ॥ १० ॥

Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolve.

(XVI - 10)

Desires can not be completely fulfilled.  Common man has various interests in his mind.  He has music and other arts in him.  He has relationships.  He has love in him.  Books, social issues, politics, service activities, religious rituals,  and many such fields attract his mind.  Such interests take him away from desires, at least momentarily.  Yes.  It is true that he is not consistent in his interest.  It is true that he does not plunge into one field and go deep.  That is also the reason why he does not plunge deep in the world of desires too.  He is fickle-minded in this too.  Asura is obstinate and rigid.  He rigorously takes up one field and holds on to it obstinately.  Hence, he holds on firmly to desires which can never be attained.

Dambha (boastfulness), Abhimaana (vanity) and Mada (arrogance) are an Asura’s weapons.  These three appear to be one, but are not so.  These are different.  Dambha is to exaggerate one’s possession and show off only to get appreciation, admiration and respect.  Foul smell inside but scents and perfumes outside;  throttling debts inside but lavishness and extra-vagance outside;  ignorance inside but decorative words outside;  fear inside but loud talk outside;  emptiness inside but mask of spiritualism outside;  these are marks of dambha.  Abhimaana is to regard self as superior on the basis of one’s own possessions.  Excess of abhimaana is mada or arrogance.  Intoxication generated inside due to pride of one’s possession tends to humiliate, hurt and belittle others.  That is the work of Mada or arrogance.  All these three attributes hurt and wound others, thereby pushing them away from him.  Sycophants, unworthy men and absolutely selfish men gather around him.  They too remain close to him only due to fear or selfish interests.  They wait for an opportune moment to ditch him like the rats ditching a sinking boat.  He is unable to relate and work with equals and superiors.  That is an Asura’s greatest handicap.

Delusion, intoxication in him instigates the asura to hold on firmly to bad, harmful ideas.  He takes up rigorous austerities with lowly, wicked intentions.  The Muslims vowed to bring the whole world under the influence of Allah.  The Christians are pledged to establish Jesus’ kingdom throughout the world.  You may ask if these ideas are bad.  A thought by itself is not evil.  The way it is being executed and the effects when the idea is being implemented determine if the thought is benevolent or evil.  Islamic thought rose in Arabia and marched to other places armed with swords.  Christian thought also rose in Arabia, but shifted to Rome and marched to all corners armed with loads of money and backed by political power of Roman empire.  Effect?  Whole of Europe was soaked in blood for centuries.  The civilizations in American and African continents were subverted, exploited and wiped out from the surface of earth.  Bharat has tasted both these aggressions.  Islamic aggression established its rule in Bharat for more than eight centuries.  Plunder, forceful conversions, abduction of women, genocide etc. were routine affairs.  It culminated in tragic and bloody partition of Bharat and creation of an Islamic state, nay, two Islamic states permanently inimical to us.  Christian thought established rule over Bharat, plundered the riches here and has continuously tried to convert population to Christianity by force, fraud and inducement.  Even after independence in 1947, with the help of huge foreign funds, Christian thought continues its wicked play and is promoting armed separatist movements in Christian majority areas like Nagaland and Mizoram.

There arises an obvious question.  Hindu Rshis had declared ‘Krnvanto Vishvamaaryam’ (Let us transform the whole world into Aryans).  Is it proper?  The Hare Krishna movement (ISKCON) propagates Shri Krishna Bhakti all over the world.  Is it not an Asura sankalpa (resolution of Asura)?  The Rshis walked alone to other countries.  They were not sponsored by kings or social organizations in Bharat.  That was not an organized, coordinated effort of Rshis, but that of an individual, inspired individual.  When Swami Vivekananda went to America, he was almost unknown in Bharat.  His speech in Chicago Parliament of Religions attracted attention of the affluent, the highly educated sections in America.  He went alone and conquered the hearts of influential Americans.  Shri Prabhupada went to America on a personal visit to his children settled there.  His personal practices attracted a few American neighbours.  They enjoyed the Pooja and Bhajan Shri Prabhupada performed at home.  That has grown into a huge international Bhakti movement.  Neither was he supported by funds from Bharat.  Our government or society did not stand behind him.  ‘Missionaries’ or man-power was not supplied from Bharat.  Mahesh Yogi travelled across the seas all alone and established a huge organization for Meditation, with huge assets, universities, radio stations and even a TV station.  All these were individuals inspired by Hindu thought.  They went alone, conquered hearts and earned influence for themselves as well as for the thought.

Did any one of these instigate population against their governments?  Did they incite or encourage violence in those countries?  Did they ever attempt to destroy local faiths and life styles?  Did they try to crush local language and thrust our language on them?  Did they exploit poverty, ignorance and other handicaps to convert people to their ways and establish majority in pockets to favourably influence government?  Did they work among children in the name of education, brain wash them and incite revolt in them against their ancestors and tradition?  (All these acts are being involved in by the Church here in Bharat.)  On the other hand, they influenced the richest, most educated ones, with their lives and transparent thoughts.  Henry Ford, Rockfeller, the Beatles, Dictator Stalin’s daughter, sciantists in NASA, were inspired to adopt Hindu thought.

-ॐ-

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः ।

कामोपभोगपरमा एतावदिति निश्चिताः ॥ ११ ॥

Beset with immense cares ending only with death, regarding gratification of lust as the highest, and feeling sure that that is all.

(XVI - 11)

Is there any limit for worry?  No limit, neither time limit nor any limitation on the subject of worry.  Is there anyone who decides to worry for the ‘next half an hour’ or till he reaches fifty years of age?  Or is it possible for one to decide a subject on which to worry?  Is there anyone who worries only on one particular subject?  Only death can limit worrying, can stop recurring waves of worry.

To worry is an attitude.  The funeral pile burns a body, while worry burns the mind.  Does worry about a work help in that work?  Never.  ‘I am very much worried if my son will get a job’.  ‘I am worried if my daughter will get married’.  ‘Will my grandson study well?’  ‘Who will look after me in my old age?’  ‘If I fall sick, who will cook for me?’  Oh!  Worries, worries, worry after worry.  All these worries are ‘me’ centered.  We have nothing to do in these, except spoiling our body and mind.

‘Everyone is buying a petrol-driven vehicle.  Will that not result in over-crowded roads?’  ‘We are all consuming petrol so recklessly.  Will the oilwells not get exhausted sooner?’  ‘The youths are eating all sorts of junk.  Will that not multiply diseases and hamper health?’  ‘Are we not burning excess of electricity?  Will that not result in global warming and holes in ozone cover?’  ‘No savings, more and more lavish spending, credit cards, more imports to satisfy inflated demand!!  Will these not adversely affect National economy?’  Do we catch such broader worries, concerning subjects affecting larger section of the population and the future generations?  Samartha Shri Ramadasa was seven years old when he said, ‘Chintaa karito Vishwaachi’ (I am worrying about the world).  In fact, such worries are not worries at all.  These can be called Divine worries or worries of the expanded self.  We can put in our part and be relaxed in such worries.

An Asura feels, ‘Accumulation of objects for fulfillment of desires and enjoyment of those objects is an important work in life’.  (For many, that is the only work in life.)  How many objects does one require to live?  How many are the objects desired and purchased or procured?  How many are the objects that were desired but could not be purchased for want of money or some other reason?  How many are the objects that leave an admiration, liking as soon as seen or heard about?  ‘What is wrong?  It is not wrong to desire and to accumulate the desired objects.  What else could be the purpose of our lives?’  That is the strong conviction of an Asura.  He supports his conviction with a logic.  “If the objects are not purchased, industries will close, production will stop, thereby generating unemployment problem in the state and jeopardising economy”.

-ॐ-

आशापाशशतैर्बद्धाः कामक्रोधपरयणाः ।

ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥ १२ ॥

Bound by a hundred ties of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment.

(XVI - 12)

Many hurdles crop up while trying to seek desired pleasures.  Shortage of money, non-cooperative body, hurdles from Nature, drastic changes in family situation or community around, etc.  These hurdles cause disappointments.  Many blind beliefs and hopes spring in mind to overcome these disappointments.  ‘I will get this much money’;  ‘This ailment will be cured’;  ‘situation will change’;  ‘this will not happen again’;  ‘I will regain everything lost in the next few months’;  ‘I will succeed on the next occassion’;  ‘this temple is a powerful one.  My problems will be solved if I pray here’;  ‘this Sadhu will definitely bless me.  So many have benefitted by his blessing’;  ‘Things will change for better after Guru (planet Jupiter) enters his next abode’;  ‘See, the lizard has made sound and approved my wish.  It will come true’;  etc. etc.  How many types of beliefs he carries, beliefs without any basis or logic.  He is bound by hundreds of ropes called beliefs and hopes.  These ropes pull him in all directions.

Kaama and Krodha are the address, the identification of an Asura.  Objects desired may change and he may be seen as chasing these one after another, but he is anchored on desire.  He is not an Asura if he does not have Kaama.  As desire can never be fulfilled as one wishes, Krodha (anger or frustration) joins hand.  Krodha is his weapon in attaing fulfillment of his Kaama.  He inflicts harm on others on his way to satisfy his Kaama.  “Kaama is the emotion essential for life.  Man will not function if there were no desires.  World will come to an end without Kaama.  Krodha is essential too.  Man survives in this cruel world only with Krodha.  How can governments function without Krodha?  Who will respect such a government?”  This is a firm conviction of an Asura.

Mother Nature has given everything that man needs to live.  In fact, our needs are very few.  Man with infinite desires requires infinite number of objects and huge amounts of money.  Only limited amount of money can be earned in straight, honest ways.  Obviously, if one requires unlimited amounts of money, cheating, betrayal, conspiracy, tax evasion, smuggling, stealing, extortion, unreasonable interest on loans, and wrong, ruthless ways like these are the only options available.  “If you go on the straight way, you will suffer.  Who has succeeded by holding on to honesty?  May be, he will be happy in the heaven.  That is also not sure.  Look at all those who are on top.  They resorted to all wrong ways, earned a lot, and are happy living a fine life.  They have even purchased respect and status with their money.  The society holds them in high esteem.  They donate huge sums to all Dharmik activities.  If you have money, you can purchase Dharma.  You can even purchase your heaven.  Why talk philosophy?  If you are affluent, what you talk is taken as philosophy.  Who cares, if you are penniless?  Posts and positions will come to you if you have money.  You can become trustee of influential temples.  You will be invited as chief guest in schools, industries and other prestigious organizations and your meaningless blabber listened to in rapt attention.  You can do whatever you wish, if you have money.  Earn money.  Earn money in any way.”  This is the way an Asura thinks and feels.

-ॐ-

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।

इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥ १३ ॥

“This today has been gained by me; this desire I shall obtain; this is mine, and this wealth also shall be mine in future.”

(XVI - 13)

Each one of us expresses a unique bhaavana in our talk, action, postures and thought.  An Asura is filled with desires, resources, money and calculations on ways to fulfill those.  His thoughts, speech are always on these.  There are Muslims who oberve Ramjan fast, but are always calculating on the number of days of fasting completed and numbers of days still left.  Similarly, an Asura always calculates on ‘number of desires fulfilled, number still left.  I have collected so much money for fulfillment of my desires.  This much money will reach me in the next these many days’.  His outward activities may be different.  His inner world is involved in such calculations.  He involves in worship of God, with these calculations in mind.  If he sees his son, he will calculate the amounts required to bring him up, educate him and get him a job and get him married.  If he sees his wife, he will remember the expenditures made on her, future expenses on her.  If he looks at the mirror, he will calculate on ways to keep his body young and diseaseless.  Calculations, and calculations, that is Asura.

This seems petty.  We doubt if such persons could be there.  I have an experience.  I was an insurance agent for a couple of months.  I accompanied a senior agent in his visits.  I could see him plunged in calculations day and night, in all his activities.  Calculations of his achievements, so many lives insured so far and to be insured yet, so many policies booked, so much sum assured, so much amount collected as premium, etc. when alone.  When meeting with people, tables of policies and terms, amounts, calculations of appreciation of money invested, calculations of periodic returns, end return if the insured life is alive, benefits if he dies, etc.  When he meets officers, again calculations of targets, time left to achieve, calculations of efforts to acieve the targets, etc.  I started having numbers even in my dreams.  I thought this will lead me to madness and I quit the job.  Shri Krishna’s statement is not impossible.

-ॐ-

असौ मया हतः शत्रुर्हनिष्ये चापरानपि ।

ईश्वरोsहं अहं भोगी सिद्धोsहं बलवान्सुखी ॥ १४ ॥

That enemy has been slain by me, and others also shall I slay.  I am the lord, I enjoy, I am successful, powerful and happy.

(XVI - 14)

As Krodha has also joined Kaama, calculations of vengeance inflicted and those to be inflicted arise in an Asura.  He retains memories of years old happenings and plans to seek revenge at every possible opportunity.  ‘It was boiling in me since last six months.  I feel so much relieved today, after lashing him with choicest abuses in front of his friends.'  Such is the calculation of an Asura.

‘I am Eashwara.  I am the boss.  Everything will happen as I wish.  Anything that happens will be as per my plans.  I always succeed.  Victory follows me wherever I go’.  These are boastful blabbers of an Asura.  ‘My mother is the reason for all my successes.  I owe everything to my teacher.  I have been inspired by my father.’  Words like these are never there in the vocabulary of an Asura.  ‘Me, my plan, my wish, my capacity, my calibre, my achievement’.  That is his vocabulary.

‘I am strong’, he roars.  Fear fills his heart and the roar rises only to hide this fear.  Kamsa was tormented by Shri Krishna, a small child in Gokulam.  But, his postures and words suggested that he was very strong.

‘I am the Bhogi’, boasts an Asura.  ‘I enjoy all the pleasures under the Sun’, he claims.  But, the hurricane of desires and mountain of fear in him disallows him from leisurely enjoying any pleasure.  He does not trust anyone around him.  He has constant fear of everything being snatched from him.  His loud boast is only to hide the pitiable condition within.

‘I am happy’ he says.  He does not even enjoy a sound, worriless sleep.  He claims to be happy.

-ॐ-

आढ्योsभिजनवानस्मि कोsन्योsस्ति सदृशो मया ।

यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥ १५ ॥

“I am rich and well-born.  Who else is equal to me?  I will sacrifice, I will give, I will rejoice.”  thus deluded by ignorance,...

(XVI - 15)

Shri Krishna continues description of numerous delusions an Asura carries.  ‘I am affluent’.  ‘I have most man-power’.  ‘I have influence.  Powerful men or men who matter, are all known to me.  They stand by me’.  ‘I can manage anything I want with money-power and muscle-power I have’.  ‘There is none equal to me’.  ‘I perform Yagya and Daana.  Others too claim to do.  But who knows about the Yagya and Daana they perform.  The whole city knows when I perform Yagya or Daana.  The people applaud and admire my Yagya and Daana, saying I establish standards in the way these rituals are to be performed.’  ‘My name is imprinted in anything I do’.  ‘I leave a unique mark in whatever I do’.  ‘People will talk about me in future too, even after my death’.

Is there any worthiness in his beliefs?  His beliefs are full of ignorance.  These beliefs inject an intoxication in him.  His thoughts and speech are products his intoxicated ignorance.

-ॐ-

अनेकचित्तविभ्रान्ता मोहजालसमावृताः ।
प्रसक्ताः कामभोगेषु पतन्ति नरकेsशुचौ ॥ १६ ॥

Bewildered by many a fancy, covered by the meshes of delusion, addicted to the gratification of lust, they fall down into a foul hell.

(XVI - 16)

Innumerable desires.  Innumerable ideas to get those fulfilled.  The buddhi is split into many, each suggesting different idea.  The Asura is tossed around in all directions by the various suggestions.  Explanation given for shlokam 41 in second chapter describing the state of ‘avyavasaayi buddhi’ fits here too.  Avyavasaayi cherishes numerous desires.  He accumulates objects for fulfillment of those desires.  His buddhi is a multi-branched one, suggesting so many ideas.  One Buddhi suggests him to earn wealth.  What to do and how to do?  Suggestions are many by this multi-branched buddhi.  Should I trade?  Which item?  Local or foreign trade?  With my own money or borrowed money?  Where to borrow from?  Low interest loans from regular institutions or high interest ones from illegal sources?  Frauds-filled, easier short-cuts or straight but tiring, long path?  Genuine documents or forged one? etc. etc. are the various suggestions offered.  If his body falls sick, the buddhi has so many suggestions.  Allopathic or Ayurvedik treatment?  Or home-made medicines?  This doctor or that?  Or should I see a healer sadhu?  Or should I see the astrologer?  Or visit and perform rituals in a temple?  Then, which temple should I go to?  And which ritual? etc. etc.  ‘He is trapped in the net of delusion and confusion’, says Shri Krishna.

-ॐ-

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः ।

यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥ १७ ॥

Self-conceited, haughty filled with pride and intoxication of wealth, they perform sacrifices in name, out of ostentation, disregarding ordinance.

(XVI - 17)

In my programmes with the students, there is a game wherein they have to speak for five minutes without the use of ‘I’ or ‘me’.  For most, 'I' appears in the very first sentence they speak.  No one ever continued beyond two minutes.  They become more alert in second or third repetition of the game.  In this game, one requires total awareness, of ‘What, where and why am I talking?’  This game is intended to increase this awareness.  Boastful speech comes out like the blabbering of a drunkard.  Worthy ideas can come out only in a conscious speech.

There is no hostility towards the word ‘I’ or ‘me’.  This world can be described only as ‘I’ saw or experienced it.  An idea can be explained only on the basis of ‘my’ experience.  Presence of ‘I’ or ‘me’ in our speeches is inevitable.  We normally do not know when it turns boastful.  Others keenly listen to the speech so long as it ‘thought-centered’.  The speech becomes irritating and boring, causing expulsion of listeners, as soon as it becomes ‘I’-centered.  Not only ‘me’ but anything we regard as ‘me’, my village, my family, etc. can become subject of our boast.

An Asura has stiff body posture.  His mind too is rigid, without a trace of humility.  The idea he carries about self is the reason for this stiffness.  One with an enlarged ‘I’, one with a thought that ‘I am great’ can not be humble.  Lack of humility gives rise to stiffness and stiffness in turn demolishes humility.  Outer posturing of stiffness, due to tight dress, has its gradual impact over mind.  The mind loses humility and becomes rigid.

He would perform Yagya, for mere show-off.  He would mend rules of Yagya to suit his boasting.  The Yajamaan, or one who performs Yagya, should remain seated at his allotted place near the Yagya-kunda (the Yagya-fire).  He should not talk anything other than the Mantras.  But, Asura would get up to welcome ‘powerful’ guests.  He would talk loudly and give instrutions.  He would talk over mobile phone and convey that he is performing a Yagya.  He would change direction and adjust the rituals to facilitate better video coverage.  Thus, an asura does not hesitate to do wrong in the Yagya he performs.

-ॐ-

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः ।
मामात्मपरदेहेषु प्रद्विषन्तोsभ्यसूयकाः ॥ १८ ॥

Possessed of egoism, power, insolence, lust and wrath, these malignant people hate Me (the Self within) in their own bodies and those of others.

(XVI - 18)

Gandhi held a stick in his hand, a thick one.  People bowed before him.  Was that for fear of his stick?  The Namaskar was for his life, his thoughts and his character.  The Asura holds a stick or any other weapon.  He tries to humble others forcefully.  The asuras described in the Puraanaas, are not different specie.  Raavana was a Vedik scholar.  Kamsa was maternal uncle of Shri Krishna.  Narakaarsura was a king of Pragjyotishpur, part of present Assam.  Excessive arrogance, brute strength, rigidity, lust, anger and other such qualities differentiated them from common folks and these were the causes for them to be labelled as Asuraas.  Modern day politicians roam around with these same qualities.  Gone are the days when corruption was talked in amounts as low as hundreds.  Now, corruption to the tune of a few lakh crores of rupees is quite common.  Ones who roamed on the roads penniless boast of assets worth few thousand crores.  This growth is not through hard work, through industrial production, but through ‘politics’.  With hundreds of cars following, with thousands of paid workers, with cutouts and welcome arches all along the route, their arrogance, nausiating arrogance is exhibited in their dress, walk and in every word they speak.  They organize, under any petty pretext, self-applauding programmes, with sycophants loudly singing their praise, they themselves listening shamelessly to the orchestrated chorus of praises.  Government functions organized on public funds are brazen exhibition of their pictures, names and their non-existent ‘nobility and greatness’.  Vilolence, mercenaries, mob attacks on opponents, attacks on media, murders, vengeance etc. are parts of this arrogance of power.  Krodha is a natural product of arrogance.

The funniest part is that with all these ugly traits, the politicians try to project themselves as religious, pious, noble, gentle, and what not.  They donate to temples and religious institutions in public glare.  They publicize their own pictures posing to stand humbly with folded hands near popular ‘Babas’, ‘Ammas’ and other religion traders.  Shri Krishna says, “They inflict insult to the Paramaatman dwelling in all”.  That is the truth.  They, in fact, hate the Paramaatman in their hearts.  That is because they want to be the unbridled Paramaatman themselves but are well aware that all their hops will be put to an end by the Paramaatman.  The hatred is because all those who accept Paramaatman’s reign and surrender to Him, never accept this crude, arrogant but powerful Asura.  Look at the life of Hiranyakashipu.  He knew the ultimate power, that is God.  He undertook rigorous penance and sought a well thought boon that will protect him from death.  Then he refused God.  He ordered display of his own portrait pictures in all offices, installation of his own statues in other public places and temples and singing of his own names as mantras.  TV channels of those days were compelled to telecast only his praises.  The devotees like Prahlada, who did not recognize and bow to his authority were hated and tortured by him.  A devotee insulted is the Paraman insulted.

-ॐ-

तानहं द्विषतः क्रूरान्संसारेषु नराधमान् ।

क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥ १९ ॥

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।

मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥ २० ॥

These malicious and cruel evil-doers, most degraded of men, I hurl perpetually into the wombs of Asuras only, in these worlds.

Obtaining the Asurik wombs, and deluded birth after birth, not attaining to Me, they thus fall, Oh son of Kunti!  into a still lower condition.

(XVI – 19, 20)

The Jeeva gets a birth according to its Karma or its Bhavana.  Then, the Asura, lowly, impure, wicked should get a low Aasuri birth according to his lowly bhavana.  He repeats his lowly life.  He is born repeatedly in Asuri womb and lives a life of violence and wickedness.  He attains lower worlds.  Is there no chance at all for him to correct?  Our Hindu Dharma does not prescribe a permanent heaven or a permanent hell.  Everything is cyclic and repetitive.  There is a possibility of most violent men, rudest men to become peaceful and kindly.  There is an equal possibility of a lowly, amoral man to transform into a Sadhu.  There have been many who have become such.  Shri Krishna is only mentioning a general rule.

-ॐ-

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।

कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ २१ ॥

Triple is this gate of hell, destructive of the self, - lust, anger and greed.  Therefore, one should forsake these three.

(XVI - 21)

There are formulae in mathematics, to be used to slove various problems.  Similary, the Gita has ‘formula-shlokams’ which guide us through turmoils in our lives.  This is one such shlokam.

Kaama, Krodha and Lobha, these three are three doors opening into the hell.  Hence, these ought to be discarded.  Modern day TV channels are three-in-one, with advertisements, dramas and dance shows for Kaama, cartoon shows, WWF and News for Krodha and Crorepati, Jackpot, incentive based sms programmes, etc. for Lobha.  Morning time religious shows and patriotic fervour on days like August 15^th, to assuage conscience and to project self as ‘responsible’.  An average movie is also a three-in-one package.

There are weekly magazines run only for Kaama, with supplements publishing violence (Krodha).  Jyotish, Vaastu, Gems, Feng-shui take care of Lobha (greed).  That is the scene in print media.  Of course, there are exceptions which deserve special mention.  These magazines strictly follow principles, they themselves devised.  Tuglak (Tamil weekly) stands first among such magazines.  No obscenity, no vulgarity, no gossips, no cinema, yet a popular magazine.  Dinamani is a daily newspaper that firmly refuses to publish awkward and exposing photographs of female sportspersons.  Kalaimagal, Manjari, magazines dedicated to poetry and literature are highly dignified and decent in their presentation.

A question arises here.  Kaama is inevitable for establishing and managing a family.  Lobha is needed to earn money to sustain a family.  Are these bad too?  Anger is inevitable in condemning injustice and wrongs.  Is that bad too?  Shri Krishna has already answered this.  ‘Dharmaaviruddho Kaamosmi, Balam balavataam chaaham kaamaraagavivarjitam’, He had said (VII 3- 11).  ‘I am Kaama that is consistent with Dharma and I am the physical strength without attachment and desire’.  Hunger and pain are essentials for the body.  Beyond a limit and below a limit, these may become fatal.  Similarly, Kaama and Krodha are essentials and Natural emotions.  In our country, we find lack of anger, even at crucial moments.  Heavy doses of Buddhism and Ahimsa have caused this over centuries.  We are not angry at corruption and nepotism.  We are not angry at goondaism (muscle-power) in politics.  Chaos in administration does not enrage us.  Chaos on roads does not disturb us.  Terrorist acts do not enrage us.  Filth all around in our cities does not disturb us.  This is a dangerous situation.  Our leader is just one among us.  He is exactly like us.  That is why he repeats the mantra, ‘Gandhi is our father’ and resorts to peace talks with terrorists after every brutal act by them.  He declares special concessions to Kashmir, only to please the terrorists there.  We also find burst of responsible anger, historic anger in masses causing crucial changes in history.  Anger concealed and suppressed for centuries exploded on these moments.  Newly born Isreal, with its small army, aggressively crushed military invasion by eleven Muslim countries around it.  That was explosion of centuries of anger in the Jews, of losing Jerusalem and having to live miserable life in ghettos in European countries.  Millions surged to the Berlin wall and demolished it in hours on 8^th of November, 1989.  They destroyed Marx-Lenin-Stalin statues.  That was explosion of anger built over decades against partition of Motherland and ruthless communist rule in East Germany.  Millions assembled in Ayodhya and demolished the structure built by Babar on the ruins Shri Ram temple, he razed to ground.  That again was explosion of anger against Governmental policy of ‘Pseudo sucularism and unreasonable appeasement of the Muslims’ and against continuous terrorism by Muslims even after bloody partition of Motherland.  The counter violence against the Muslim community in Gujarat was also a similar emotional burst.  All these events are results of desire secretly cherished by millions for years.

-ॐ-

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।

आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥ २२ ॥

The man who has got beyond these three gates of darkness, Oh son of Kunti! practises what is good for himself, and thus goes to the Goal Supreme.

(XVI - 22)

Tamo dwaaram is the door that opens into darkness.  No one prefers darkness.  We all try to avoid and eliminate darkness.  In the initial stages, a seeker may try to limit Kaama, Krodha and Lobha within a tolerable limit.  What is the limit?  Again, it is difficult to prescribe.  The level to which there is no obvious harm to self or others may be taken as the limit.  This ‘concession’ too becomes necessary as we consider society, Nation, etc.  For individuals, especially the seekers, these three are harmful and must be eliminated.  This is the problem regarding Dharma.  It is complex.  It can not be demarcated in clear terms.  There can not be a universal blueprint for Dharma.  It is Dharma in one place, but may not be so in another place.  It is Dharma for one and may not be so for another.  Buddha and Jain religions failed only because these forced on all, the ideas and practices which are suitable only to a few.  Today, we have Jains but not ahimsa.  We have Buddhists but no compassion.  Hindu Dharma encompasses everything within its umbrella.  Every idea or practice is right in its own place.  There are tough rules and regulations for some.  Very few try to follow those and still fewer succeed.  Ultimate success is possible only if the regulations are followed.  Yet, it is not compulsory.  In this regard, only those who eliminate Kaama, Krodha and Lobha are fit for emancipation.

-ॐ-

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।

न स सिद्धिमवाप्नोति न सुखं न परां गतिम्  ॥ २३ ॥ 

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि  ॥ २४ ॥

He who, setting aside the ordinance of the Shastra, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Supreme Goal.

So let the Shastra be thy authority in ascertaining what ought to be done and what ought not to be done.  Having known what is said in the ordinance of Shastra, thou shouldst act here.

(XVI – 23, 24)

What is a shastra?  The guidelines written on the foundation of Vedik truths is shastra.  Yagyavalkya, Bodhayana, Manu, and many others have written shastras.  The Vedas (unwritten and revealed) are Shrutis and all these written shastras are smritis.  Shruti is the basis for these Smritis.  If there is a contradiction between the suggestion of a Smriti and Shruti, Smriti is to be discarded and the words of Shruti taken.  The constitution is also similar.  There are preambles and there are laws.  The laws are based on preambles.  If a law is against the basic tenets, then it is invalid.  Untouchability, for instance, is against the spirit of Vedik teaching.  If it is supported by any Smriti, then the Smriti has to be discarded.

Aayurveda is a shastra, aarogya shastra, science of health.  Aayurveda suggests the type and quantity of food to be partaken.  Half the stomach should be filled with food, one fourth by water and the remaining one fourth by air.  It is beneficial to follow these suggestions.  Induced by desire for taste, if the whole stomach is filled up with food, there will neither be health nor pleasure nor success in life.

There are shastras for guiding various aspects of life.  These have been written for the layman who never studied the Vedas or for those who do not understand the Vedas.  It is beneficial to follow these shastras in letter and spirit.

-ॐ-

ॐ तत् सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुन संवादे 'दैवासुरसम्पद्विभाग योगो' नाम षोडशोsध्याय: ॥

Thus concludes ‘Daivaasura Sampat Vibhaaga Yog’, the sixteenth chapter in the grand dialogue between Shree Krishna and Arjuna, called the Shreemad Bhagawad Geetha, which is verily an Upanishad, elaborating on ‘The Divine Knowledge’ and also describing the ‘Way to Godhood’.

ॐॐॐॐॐ HARIH OM TAT SAT ॐॐॐॐॐ