BG 16 Geeta - Daivaasura Sampataa

|| ´ÉÏqÉ°aÉuÉªÏiÉÉ ||
BHAGAVAD GEETA – 16
The Divine & the

Devillish Estates
“THE SANDEEPANY EXPERIENCE”
Reflections by
SWAMI GURUBHAKTANANDA
TEXT
28.16
Sandeepany’s Vedanta Course
List of All the Course Texts in Chronological Sequence:
Text Text
TITLE OF TEXT TITLE OF TEXT
No. No.
1 Sadhana Panchakam 24 Hanuman Chalisa
2 Tattwa Bodha 25 Vakya Vritti
3 Atma Bodha 26 Advaita Makaranda
4 Bhaja Govindam 27 Kaivalya Upanishad
5 Manisha Panchakam 28.16 Bhagavad Geeta (Discourse 16 )
6 Forgive Me 29 Mundaka Upanishad
7 Upadesha Sara 30 Amritabindu Upanishad
8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)
9 Dhanyashtakam 32 Tapovan Shatkam
10 Bodha Sara 33 The Mahavakyas, Panchadasi 5
11 Viveka Choodamani 34 Aitareya Upanishad
12 Jnana Sara 35 Narada Bhakti Sutras
13 Drig-Drishya Viveka 36 Taittiriya Upanishad
14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)
15 Dhyana Swaroopam 38 Kena Upanishad
16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)
17 Manah Shodhanam 40 108 Names of Pujya Gurudev
18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad
19 Isavasya Upanishad 42 Dakshinamurty Ashtakam
20 Katha Upanishad 43 Shad Darshanaah
21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras
22 Vedanta Sara 45 Jivanmuktananda Lahari
23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge
A NOTE ABOUT SANDEEPANY

Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a
2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta
study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings,
games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma
Yoga activities.
This series is an effort to promote the learning of Vedanta; it does not replace the Course, but hopes to
inspire young people to spend two years of their life for an experience that is sure to make a far-reaching
spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction
to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained
teachers or Acharyas who can serve this Eternal Religion.
– The Author, February 2019, Shivaratri Day

Om Namah Shivaaya!
Text
28.16
SæuÉÉxÉÑUxÉqmÉÌ²pÉÉaÉrÉÉåaÉÈ
THE BHAGAVAD GEETA – 16
“The Divine & Devillish Estates”
Sri Veda Vyasaji
Reflections
by Swami Gurubhaktananda
on the 5 Lectures delivered by Swami Advayanandaji
Acharyaji, 15th Batch Vedanta Course
at Sandeepany Sadhanalaya, Powai, Mumbai
4th August – 8th August, 2013
Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda
SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

Copyright & Author’s Details
Author:
Swami Gurubhaktananda (ex Krishna Chaitanya, born Bipin R. Kapitan in Durban, South Africa)
Email: [email protected]
© 2018 All Rights Reserved. Copyright held by Swami Gurubhaktananda.
About This Edition:

Web Edition: 21st March, 2019, Holi, Chaitanya Mahaprabhu Jayanti Day
Website: Chinmaya International Foundation: www.chinfo.org
Series Title : The Sandeepany Experience
Series Subject: Vedanta & Supportive Subsidiary Texts
Declaration by the Author: The material in this series is under inspiration of the Sandeepany
Vedanta Course, but largely consists of the Author’s reflections on the Course. He is
deeply indebted to the Chinmaya Mission for its excellent presentation of the Course
by their renowned and dedicated Acharyas.
Personal Dedication
1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
2. To Pujya Sri Swami Vimalanandaji Maharaj

the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who
constantly encouraged and supported this effort;
3. To Pujya Sri Swami Tejomayanandaji (Guruji)

for his boundless vision and inspiration to create a vibrant organisation;
4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful
knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore
would wish to see them do.
*****
“The Divine & the Devilish Estates”
|| ´ÉÏqÉ°aÉuÉªÏiÉÉ ||
AjÉ wÉÉåQûzÉÉåÅkrÉÉrÉÈ
SæuÉÉxÉÑUxÉqmÉÌ²pÉÉaÉrÉÉåaÉÈ
THE BHAGAVAD GEETA

Discourse – 16 (24 Verses)
“The Divine & Devillish Estates”
INTRODUCTION
UP TO THIS POINT, we have focused greatly on the knowledge needed in order to

attain Self-realisation. The question as to who is the Adhikari or fit person to pursue this
path has been touched upon in several sections already. The following are key places where
the qualities of the Siddha are elaborately listed:
i) The Sthitaprajna: in Chapter 2;
ii) The Four Types of Devotees: in Chapter 7;
iii) The Forty Qualities of a Bhakta: in Chapter 12;
iv) The 20 Qualities of a Jnani: in Chapter 13;
v) The Gunateetah: in Chapter 14.
In all these cases, the positive qualities required to be cultivated by the Adhikari are
given, and they make up some of the most inspiring verses in the Geeta.
In this Chapter, apart from the first three verses listing the divine qualities, the rest
of the Chapter focuses on the demoniacal qualities. By such contrast, the Divine Teacher
thinks it to be the most effective way to convey to the average seeker what he should be
wary of in his personality.
For aspirants who are finding it difficult to tread the spiritual path with ease, this
Chapter may throw light on what could be hampering their progress. This Chapter is of
enormous practical value to serious spiritual seekers. It is also called Adhikari Nirnaya.
In every country and in every religion, the list comprising virtues and vices always
tallies. Sometimes, minor cultural differences may produce small variations, but there is a
worldwide consensus on what is vice and what is virtue. The Geeta reflects that consensus.
The conclusion is obvious: A good man is a good man anywhere in the world at any
time; and an evil man is repulsive wherever he may go. A wise saying reads: “Some men
bring happiness wherever they go; others bring happiness whenever they go!”
*****
Discourse 16 | Yoga of the Divine & Devillish Estates Page 1

“The Divine & Devilish Estates”
CONTENTS
Introduction to Chapter 16 1
16.1 DIVINE & DEMONIACAL ENDOWMENTS (Verses 1 – 6) 04

Verse 1: Qualities 1-9 : Personal Development 4
Verse 2: Qualities 10-20: Maintaining Relationships 5
Verse 3: Qualities 21-26: Repairing Relationships 5
Verse 4: The Demoniacal Qualities 6
Verse 5: Liberation vs. Bondage 7
Verse 6: The Two Camps of Humanity 8
TABLE OF VIRTUES AND VICES 8-9
16.2 DEMONIACAL VISION (Verses 7 – 9) 11

Verse 7: Discrimination is the Yardstick 11
Verse 8: The Vision: Godless and Driven By Lust 12
Verse 9: The Consequences of Such a Vision 13
16.3 DEMONIACAL BEHAVIOUR (Verses 10 – 18) 15

Verse 10: Stage 1: Passion, Objectives & Resolves 15
Verse 11: Stage 2: Actions, Cares & Anxieties 16
Verse 12: Stage 3: The Race to Accumulate Wealth 17
Verse 13: Stage 4: The Greed for Wealth 18
Verse 14: Stage 5: Violent Means Adopted 19
Verse 15: Stage 6: Rise to Material “Success” 20
Verse 16: Stage 7: Fall into “Hell” Most Foul 21
Verse 17: Stage 8: The Desire to be “Worshipped” 22
Verse 18: Stage 9: The Hunger for “Power & Lordship” 23
16.4 DEMONIACAL & DIVINE REWARDS (Verses 19 – 22) 25

Verse 19: Into Wombs of Demons 25
Verse 20: The Downward Spiral into Hell 26
Verse 21: Abandoning the Gates of Hell 26
Page 2 Yoga of the Divine & Devillish Estates | Discourse 16
Verse 22: The Birth of Spiritual Sadhana 27
16.5 SCRIPTURAL AUTHORITY (Verses 23 – 24) 29

Verse 23: Where Not to Look for Guidance 29
Verse 24: Finding Guidance in the Scriptures 30
*****

16.1 DIVINE & DEMONIACAL ENDOWMENTS
(Verses 1-5, 5 No.)
WE HAVE SEEN IN Chapter 14 that the whole of mankind may be classified into
three types in accordance with the Gunas predominating in them:
i) The Devas: Sattwic in nature – the good, virtuous man; divine man.
ii) The Asuras: Rajasic in nature – the diabolically fallen man; demoniacal man.
iii) The Rakshasas: Tamasic in nature – the incorrigible wreck of a man.
In this Chapter the first and second are mainly discussed. The third is an acute
version of the second, and is included with it. It is touched upon in some verses. It need not
be treated separately.
THE DIVINE QUALITIES
Pujya Gurudev advises: “The twenty-six Divine qualities give us a complete picture of
the nature of a divine man. They serve as a guide to all those who thirst to become perfect.
To the extent we are able to reorganize our way of life and change our vision of the world
around us on the above lines, to that extent we shall economise our energies that are often
wasted in idle pursuits.”
The divine qualities may be sub-divided into three groups exactly as they are
according to the verses they belong to, as follows:
Verse 1: Qualities for Personal Development
Verse 2: Qualities that Maintain Inter-Personal Relationships
Verse 3: Qualities Needed to Restore Strained Relationships
Verse 1: Qualities 1-9 : Personal Development
´ÉÏpÉaÉuÉÉlÉÑuÉÉcÉ |
ApÉrÉÇ xÉ¨uÉxÉÇzÉÑÎ®¥ÉÉïlÉrÉÉåaÉurÉuÉÎxjÉÌiÉÈ |
SÉlÉÇ SqÉ¶É rÉ¥É¶É xuÉÉkrÉÉrÉxiÉmÉ AÉeÉïuÉqÉç || 16-1||
¾r§bhagav¡nuv¡ca |
abhaya¯ sattvasa¯¾uddhirj²¡nayµgavyavasthiti¦ |
d¡na¯ dama¾ca yaj²a¾ca sv¡dhy¡yastapa ¡rjavam || 16-1||
Shree Bhagavaan uvaacha: The Blessed Lord said:

1
1 Abhayam sattwa sam-shuddhih, Fearlessness, 2 purity of mind,
3
2 jnana-yoga-vyavasthitih; persistence in knowledge and Yoga,
4
3 daanam damah cha yajna cha, charity, 5 control of the senses, 6 sacrifice,
7
4 swaadhyaayah tapah aarjavam. scriptural study, 8 austerity and 9
rectitude;

Qualities for Personal Development
If we examine the nine virtues of this verse, we find that they can be developed
independent of any other person. They can be cultivated on one’s own, in solitude.
They do not require any joint effort with others. They require only a firm
determination to stick to good principles of personal development. Their development lies
entirely in one’s own hands.
These virtues depend solely on the values we hold dear to our heart, regardless of
what others may think of them.
Verse 2: Qualities 10-20: Maintaining Relationships
AÌWÇûxÉÉ xÉirÉqÉ¢üÉåkÉxirÉÉaÉÈ zÉÉÎliÉUmÉæzÉÑlÉqÉç |

SrÉÉ pÉÔiÉåwuÉsÉÉåsÉÑmiuÉÇ qÉÉSïuÉÇ ¾ûÏUcÉÉmÉsÉqÉç || 16-2||
ahi¯s¡ satyamakrµdhasty¡ga¦ ¾¡ntirapai¾unam |
day¡ bhÀt£½valµluptva¯ m¡rdava¯ hr§rac¡palam || 16-2||
10
1 Ahimsaa satyam akrodhah, Non-injury, 11 truthfulness, 12 absence of anger,
13
2 tyaagah shaantih apaishunam; renunciation, 14 peacefulness, 15 non-vilification,
16
3 dayaa bhooteshu aloluptvam, kindness to beings, 17 non-covetousness,
18
4 maardavam hreeh achaapalam. gentleness, 19 modesty, 20 absence of fickleness;
Qualities that Maintain Inter-Personal Relationships

In this verse are listed eleven virtues which we need to cultivate in order to have
sound and harmonious relationships with others, be they family members or friends.
They are based on the principle of co-operation with others, respect for others,
seeing others as we would like them to see us. They all involve the principle of fairness and
justice. “Do unto others as you would be done by them” – this would be the key operating
principle that will encourage one to cultivate these virtues. That we should not harm others
in thought word or deed is in some degree expressed in all these eleven qualities. The value
of good neighbourliness is also at work in most of these virtues.
Verse 3: Qualities 21-26: Repairing Relationships

iÉåeÉÈ ¤ÉqÉÉ kÉ×ÌiÉÈ zÉÉæcÉqÉSìÉåWûÉå lÉÉÌiÉqÉÉÌlÉiÉÉ |
pÉuÉÎliÉ xÉqmÉSÇ SæuÉÏqÉÍpÉeÉÉiÉxrÉ pÉÉUiÉ || 16-3||
t£ja¦ k½am¡ dh»ti¦ ¾aucamadrµhµ n¡tim¡nit¡ |
bhavanti sampada¯ daiv§mabhij¡tasya bh¡rata || 16-3||
21
1 Tejah kshamaa dhritih shaucham, Vigour, 22 forgiveness, 23 fortitude, 24 cleanliness,
25
2 adrohah na ati-maanitaa; freedom from malice, 26 absence of haughtiness;
3 bhavanti sampadam daiveem, these (26 qualities) are the divine wealth.
4 abhijaatasya bhaarata. O Bharata, (you are) born for it.

Qualities Needed to Restore Strained Relationships
In this verse of six virtues, we have the equipment by which we can repair
relationships which have become strained for some reason or other. This is bound to
happen in the course of life. How to deal with such situations becomes easier if these six
virtues are consciously practised.
Strained relationships can be very difficult and painful when experienced.
Forgiveness is the leading virtue that can be applied to fix the defective relationship.
It is always a useful tip to look at where we have gone wrong rather where others
have fallen short. Our laziness can be very hurtful to others, and gives them good reason to
dislike us. Hence, we should avoid laziness and be full of vigour in what we do.
Similarly, many a time, it is our unclean habits that offend others. Hence cleanliness
has been included in this category. Our clean habits help to reduce conflicts with others.
When we become victims of malice from others, the course advised to us by Sri
Krishna is never to retaliate and do the same to the other person. Sri Swami Sivananda
wisely asks us to return good for evil. Mahatma Gandhiji also advocated non-retaliation.
This principle is generally misconstrued as non-resistence, and consequently seen as
acceptance of evil. This is not what Gandhiji stood for. He always stood for his principle of
good and abhored injustice, but he never resisted it with violence, but with love.
We take offence easily when we see pride in others. By the same token, others are
offended by the pride we may display. Hence, absence of haughtiness is a virtue that is a
key in avoiding relationships from turning sour in the first place.
Viewed in this way, all 26 virtues help us to make personal spiritual progress, nurture
good relationships with others, and fix relationships which may have unfortunately become
unsavoury. It all makes for a happier and more peaceful mental environment to further our
spiritual growth, and to help others to grow rapidly as well.
A good general rule to follow is to always place ourselves in the shoes of others and
see how we will feel if we were faced with the same conditions.
Acharyaji posed a question to us: “If these qualities determined the Adhikari or
qualified person, why are they being given to us so late in the Geeta?”
Actually, they have been given five times already in previous chapters as listed in the
Introduction. The present list is the most exhaustive of them all. As the subject unfolds, the
seeker gets stronger doses to digest. After all, cultivation of virtues is the most vital part of
the preparation for spiritual life.
THE DEMONIACAL QUALITIES
Verse 4: The Demoniacal Qualities

SqpÉÉå SmÉÉåïÅÍpÉqÉÉlÉ¶É ¢üÉåkÉÈ mÉÉÂwrÉqÉåuÉ cÉ |
A¥ÉÉlÉÇ cÉÉÍpÉeÉÉiÉxrÉ mÉÉjÉï xÉqmÉSqÉÉxÉÑUÏqÉç || 16-4||
dambhµ darpµ:'bhim¡na¾ca krµdha¦ p¡ru½yam£va ca |
aj²¡na¯ c¡bhij¡tasya p¡rtha sampadam¡sur§m || 16-4||

1
1 Dambhah darpa abhimaanah cha, Religious ostentation, 2 pride, 3 haughtiness,
4
2 krodhah paarushyam eva cha, anger, as also 5 rudeness, and
6
3 ajnaanam cha abhijaatasya, Ignorance – these are the endowments of one
4 paartha sampadam aasureem. of demoniacal nature, O son of Pritha.
We need not expand on the 6 demoniacal qualities here, as the rest of the Chapter
deals adequately with each of them with a thoroughness that is rarely seen in scriptures.
THE DIVINE vs. THE DEMONIACAL
The above two sets of endowments differentiates the divine from the demoniacal,
and clearly tells us the type of person who is meant for the spiritual path. Sridhara Acharya
has said: “Abandoning the Asuric nature, and embracing the Divine nature, such a Viveki
alone gets liberation.”
When the demoniacal qualities are taken to their extreme limits, they become the
Rakshasic qualities of absolutely vicious people. Bondage alone does not describe the
Rakshasa’s state. It is much worse than just bondage. The Rakshasa has a firm noose around
his neck. He does not feature anywhere in the realm of spiritual development as he is
running in the opposite direction.
Verse 5 Liberation vs. Bondage

SæuÉÏ xÉqmÉÌ²qÉÉå¤ÉÉrÉ ÌlÉoÉlkÉÉrÉÉxÉÑUÏ qÉiÉÉ |
qÉÉ zÉÑcÉÈ xÉqmÉSÇ SæuÉÏqÉÍpÉeÉÉiÉÉåÅÍxÉ mÉÉhQûuÉ || 16-5||
daiv§ sampadvimµk½¡ya nibandh¡y¡sur§ mat¡ |
m¡ ¾uca¦ sampada¯ daiv§mabhij¡tµ:'si p¡³¢ava || 16-5||
1 Daivee sampat vimokshaaya, The divine nature is for Liberation, whilst
2 nibandhaaya aasuree mataa; the Asuric nature is for firm Bondage.
3 maa shuchah sampadam daiveem, Do not grieve – for with the divine nature
4 abhijaatah asi paandava. you are destined, O Pandava.
1-2 Sage Vyasa dramatises the clash between the divine and the demoniacal.
If we can picture a football match that is about to kick-off, we will get some idea of
the dramatisation running through the Sage’s mind in this verse. The two sides are lined up
against each other, each in their own half. The referee is about to blow the starting whistle.
The commentator identifies the two teams: the divine side is in the fair strip on the
‘right’ half of the ground; the demoniacal side is in the dark strip in the ‘wrong’ half of the
ground.
He then tells his listeners which goal each team is going to attack: the divine side is
attacking the goal of Liberation; the demoniacal side is attacking the goal on the opposite
side of the field – the goal of Bondage.

The players of the two teams have already been announced: they are the virtues on
the divine side and the vices of the demoniacal side.
3-4 Arjuna is being reassured that he need not be worried, for he is certainly
endowed with the Daivi Sampati in large measure, and qualifies to play for the divine team.
He is asked not to grieve because he is on the winning side!
“Good always overcomes evil” – that is the message that comes across to us.
The Pandavas are not just the favourites but it is a certainty that they are going to
defeat the Kauravas, even though they are outnumbered.
One more interesting fact about this particular game: It’s a local derby! Both sides,
the Pandavas and the Kauravas, are from the same clan, the same city. What could be more
savoured than a clash between two local rival teams!
Verse 6: The Two Camps of Humanity

²Éæ pÉÔiÉxÉaÉÉæï sÉÉåMåüÅÎxqÉlSæuÉ AÉxÉÑU LuÉ cÉ |
SæuÉÉå ÌuÉxiÉUzÉÈ mÉëÉå£ü AÉxÉÑUÇ mÉÉjÉï qÉå zÉ×hÉÑ || 16-6||
dvau bhÀtasargau lµk£:'smindaiva ¡sura £va ca |
daivµ vistara¾a¦ prµkta ¡sura¯ p¡rtha m£ ¾»³u || 16-6||
1 Dvau bhoota-sargau loke asmin, In this world, two kinds of beings exist:
2 daivah aasurah eva cha; the divine and the demoniacal.
3 daivah vistarashah proktah, The divine has been spoken of in detail;
4 aasuram paartha me shrinu. hear from Me about the demoniacal, O Partha.
1-2 Sri Krishna sizes up the two teams, the Divine and Demoniacal. There are only
three characteristics by which the teams are guaged: they are Sattwa, Rajas and Tamas. The
divine side is predominantly Sattwic. The demoniacal side is split into two types, namely, the
Rajasic Asuras and the Tamasic Rakshasas, who are “Incorrigibly Indifferent”.
About this third Rakshasic type, Pujya Gurudev writes:
“The Lord’s silence regarding them is perhaps more eloquent than all His
eloquence on the other two types! Religion and the techniques of self-develop-
ment are addressed only to the former two groups and not to Rakshasic type of
men. They have not sufficiently grown in their evolution; they are still in the
hands of Nature, yet to be moulded and baked in the furnace of life by its
scorching experiences.”
Asmin Loke: In this context, these words refer to human beings only, not all
creatures as it usually does.
3 Daivah: “the Divine team”. In the first three verses, the 26 qualities that were
descriptions of the Divine team, placed in a 6-11-9 formation of defenders, midfielders and
attackers.
4 Aasuram: “the Demoniacal team”. The focus for the rest of the Chapter is the line-
up of the Asuras and Rakshasas in the opposing team, the demoniacal sector of human
beings. As we go through them, we will see that some verses deal specifically with the
Rakshasic type. They are more like rugby players than footballers! (No offence intended to
the beautiful game of Rugby.) The immoral levels to which they can stoop are vividly
described in the words of the Lord Himself.
THE TWO TEAMS: “VIRTUES” & “VICES”
VERSE ITEM QUALITY MEANING & REMARKS

D AIV I S A MP A TI
Abhayam Fearlessness: Fear is present only in ignorance. Fear is of loss or pain. A
1 seeker accepts any situation since he is not wanting anything, but
realisation.
Sattwa- Purity of Mind: Actions must have good intentions. Not using wrong
2 Samshuddhi means for what we want.
Jnaana-Yoga- Persistence in Knowledge & Yoga: These are Ritam and Satyam,
3 Vyavasthitih understanding and experiencing. One keeps focused on that knowledge
with one-pointedness.
Daanam Charity: This is to be done as per one’s capacity, and without any
4
1 ostentation.
5 Damah Control of the Senses: The outgoing senses are kept in check.
Yajna Sacrifice:The Pancha-yajnas are personal duties that are mandatory for
6 householders.
Swaadhyaayah Scriptural Study: This is the chanting and study of the scriptures. It has
7 been kept separate from Yajna here to give it more importance.
8 Tapah Austerity: The three types will be discussed in Chater 17.
Aarjavam Rectitude: also translates as straightforwardness. It does not being rude

9 to people. It is polite openness and honesty.
Non-injury: This is not hurting anyone in thought, word and deed. One
2 10 Ahimsaa makes a conscious effort to do so.

VERSE ITEM QUALITY MEANING & REMARKS
Satyam Truthfulness: to speak the truth. It includes apologizing if one has lied. If
we have spoken badly about a person, we should go to him and admit
11 what we have said. If we have to point out an error, first prepare the
person by telling him some good qualities.
Absence of Anger: to get angry is to punish oneself for another’s error! We
12 Akrodhah alone suffer, not others. Just smile it off.
Tyaagah Renunciation: This is the highest kind of self-sacrifice, up to the point of
13 Sannyasa. It includes generosity and giving up bad company. There are
various ways of practicing it.
14 Shaantih Peacefulness: This is a form of mind-control; calmness of mind.
Non-vilification: This is the opposite of highlighting the faults of others. It
15 Apaishunam is a highly skillful quality requiring great restraint.
16 Dayaa Bhooteshu Kindness to Beings: compassion towards all.
Non-Covetousness: absence of greed or tendency to acquire. It requires
17 Aloluptvam the development of contentment.
Gentleness: This is to have a Sattwic attitude. Even under great
18 Maardavam provocation, a Sattwic person does not retaliate.
Modesty: Shy, modest and coy; unostentatiousness; sweet-natured;
19 Hreeh staying away from the limelight. This is a beautiful quality for women.
Achaapalam Absence of Fickleness: not restless; quiet and not frivolous.
20
21 Tejah Vigour: energetic; one with radiance; hard-working.
Kshamaa Forgiveness: this is the strength of virtue. One resists the temptation to hit
22 back even when he has the capacity. To those who have hurt us, we
remain calm and bear it.
23 Dhritih Fortitude: to hold on to virtue in the face of sorrow & hardship.
Cleanliness: This needs an orderly mind; to keep all our things neat and
3 24 Shaucham clean indicates a pure mind.
Freedom from Malice: having no hatred towards anyone. It burns a lot of
25 Adrohah energy to hate anyone. We lose our own space.
Na Atimaanitaa Absence of Haughtiness: not having a high opinion of oneself. The truly
great ones never describe themselves as high. Knowledge should make us
26 more humble. Pride of knowledge is a quality of the weak. This humility is
not an ‘act’, but an attitude of mind.
AS URI S AMP A TI
1 Dambhah Religious Ostentation: This is a ‘show-off’.
2 Darpa Pride: or arrogance.
3 Abhimaanah Haughtiness: One thinks of oneself as a very wonderful person.
4 4 Krodhah Anger: an expression of the Rajasic nature in us.
Paarushyam Rudeness: This is a Tamasic approach to situations, the opposite of

5 Maardavan; it is having a harsh approach to people.
Ajnaanam Ignorance: this is the root cause of delusion, the basis of the “wealth” of
6 Asuric Sampati. If these 6 qualities are present, one qualifies as an Asura!

16.2 DEMONIACAL VISION
(Verses 7-9, 3 No.)
The Principle of “Goodness Within Badness”
T HERE IS A TENDER forgiveness in the words of the Lord regarding demoniacal

behaviour. The Lord does not see it as the opposite of good, but rather as a pollution of
good. If goodness is a clean mirror, then badness is a mirror that is covered in thick dust.
The important point here is that the mirror is still there deeply hidden, even in the bad.
Pujya Swami Chinmayanandaji observes:
“Bad is only good misconstrued.

Virtue, poisoned with ignorance, is Evil.
Evil, treated and cured of its poison, becomes Virtue.”
This is a key point to remember throughout this chapter. It tells us that every person
is inherently good. The demoniacal quality that is being displayed is only an aberration or
distortion of the good that is inherent. That is why the same yardstick can be used to
measure both. Understanding, purity, good conduct and truthfulness – this is the yardstick
used to measure even the demoniacal nature.
We can take an overview of what makes up ‘badness’, as opposed to ‘goodness’. The
two are not totally different sets of values, unrelated to each other. They are the same basic
values. The human heart has the same basic needs, feelings, etc, and so whether divine or
demoniacal, the same thermometer can measure both. The demoniacal qualities are a
contaminated or poisoned version of the divine qualities. The contents of the bad mind are
the same as those of the good mind, but with a good measure of poison added to it!
Let us see what the Lord has to say further on this theme . . .
Verse 7: Discrimination is the Yardstick

mÉëuÉ×Ì¨ÉÇ cÉ ÌlÉuÉ×Ì¨ÉÇ cÉ eÉlÉÉ lÉ ÌuÉSÒUÉxÉÑUÉÈ |
lÉ zÉÉæcÉÇ lÉÉÌmÉ cÉÉcÉÉUÉå lÉ xÉirÉÇ iÉåwÉÑ ÌuÉ±iÉå || 16-7||
prav»tti¯ ca niv»tti¯ ca jan¡ na vidur¡sur¡¦ |
na ¾auca¯ n¡pi c¡c¡rµ na satya¯ t£½u vidyat£ || 16-7||
1 Pravrittim cha nivrittim cha, What is to be done, and what is not to be done,
2 janaa na viduh aasuraah; demoniacal persons have no understanding.
3 na shaucham na api cha aachaarah, Neither do purity, nor even good conduct,
4 na satyam teshu vidyate. nor truthfulness exist in them.

1 Lord Krishna now begins to elaborate on the demoniacal nature which He had just
touched upon in verse 4. As may be expected, He has only one yardstick to measure both
the divine and the demoniacal. What is that yardstick? It is Discrimination – the ability to
know what is right and what is wrong. The demoniacal type of person seems to have no idea
about this.
The presence or absence of discrimination determines whether one is classified as
divine or demoniacal. That was also Sri Shankaracharyaji’s standard, as seen in his Viveka
Chudamani. The same standard was upheld by Sri Veda Vyasa a millenium earlier.
It may help clear matters in the student’s mind to note that the standard adopted by
both sages is a non-partisan one based on firm conviction in one’s intellect. Divine or
demoniacal does not depend on which religion we belong to; nor on which part of the world
we hail from; nor on whom we take as our Guru; nor on how learned or devoted we are
seen to be by others. It is dependent solely on our power of clear discrimination.
The Line of Demarcation

Four walls demarcate the boundaries of the Demoniacal nature. They are part of
Lord Krishna’s yardstick. To measure darkness, one measures the intensity of light.
In cricket, bad light can stop the play. The umpires come together and use a light-
meter to measure the light on the field. If it is below a pre-determined level, the game is
called off. Similarly, Lord Krishna measures four divine qualities, and when they do not come
up to the minimum accepted standard, the person is declared to be “demoniacal”.
Similarly, the following four qualities, when they are deficient in a person, indicate
the onset of the demoniacal nature in that person:
2 i) Na Vidhuh: Lack of Understanding. The demons have no idea what is to be done

(Pravitti) and what is not to be done (Nivritti). The codes governing human existence are
Dharma. They completely ignore these codes, and conduct their lives along the lines of
Adharma. Departing from the standard, their principle switches to “What I do is right; you
cannot dictate to me what to do.”
The basic law of Justice is violated, with the result that the ‘Law of the Jungle’ takes
precedence over it – “Might is Right”.
3a ii) Na Shaucham: Lack of Purity;
3b iii) Na Aacharah: Lack of Good Conduct;
4 iv) Na Satyam: Lack of Truthfulness.
These three follow swiftly on the heels of ‘lack of understanding’. Together they
form the four wheels of the vehicle which hurtles downhill like a car without brakes. The
plunge in character is inevitable. The person is hell-bent towards his own destruction.
Verse 8: The Vision: Godless and Driven By Lust

AxÉirÉqÉmÉëÌiÉ¸Ç iÉå eÉaÉSÉWÒûUlÉÏµÉUqÉç |
AmÉUxmÉUxÉqpÉÔiÉÇ ÌMüqÉlrÉiMüÉqÉWæûiÉÑMüqÉç || 16-8||
asatyamaprati½¿ha¯ t£ jagad¡huran§¾varam |
aparasparasambhÀta¯ kimanyatk¡mahaitukam || 16-8||

1 Asatya apratishtham te, “Without any truth, without any support,
2 jagat aahuh an-eeshvaram; without any God.” This is how they view the world.
3 aparah-para-sambhootam, They add, “It is brought about by mutual union.
4 kim anyat kaama haitukam. What else but lust is its cause?”
The Importance of Vision

Our Vision of the world determines how we interact with it. As is our vision, so is our
thought, speech and action. If we believe that men are essentially good, we will treat
everyone with respect. If we believe that men are essentially bad, we will treat everyone
with suspicion. This verse focuses on the low, demoralising vision in the demoniacal mind,
from which springs all the cruelty, injustice, and sensuality that we see in it.
Key characteristics of the demoniacal vision are the following two principles:
1-2 i) An-Eeshwaram: The belief that there is no good in this world comes from the
belief that there is no God in the world. The demoniacal vision has no room for God. There
is no high goal to strive for. There is no motivation to live the pure, decent life, let alone the
spiritual one. It is not based on the solid foundation of Truth, hence anything built upon it is
shaky. A slight tremor can ruin the entire structure of a life lived with such a fragile vision.
3-4 ii) Aparah-Para-Sambhootam: Since there is the total absence of the higher, the
emphasis in their life shifts entirely to the lower. Life is centred on the low, God-less view.
That means it is body-centred and sense-centered. This implies that the only purpose they
see in life is to fulfil their lustful passions. Lust is seen by them as the sole driving force
behind this world.
Driven by such a low ideal, what can we expect in their behaviour?
Verse 9: The Consequences of Such a Vision

LiÉÉÇ SØÌ¹qÉuÉ¹prÉ lÉ¹ÉiqÉÉlÉÉåÅsmÉoÉÑ®rÉÈ |
mÉëpÉuÉlirÉÑaÉëMüqÉÉïhÉÈ ¤ÉrÉÉrÉ eÉaÉiÉÉåÅÌWûiÉÉÈ || 16-9||
£t¡¯ d»½¿imava½¿abhya na½¿¡tm¡nµ:'lpabuddhaya¦ |
prabhavantyugrakarm¡³a¦ k½ay¡ya jagatµ:'hit¡¦ || 16-9||
1 Etaam drishtim avashtabhya, Holding on to this (vile) view,
2 nashta-aatmaanah alpa-buddhayah; these depraved characters of little intellect,
3 prabhavanti ugra-karmaanah, come forth with their fierce deeds,
4 kshayaaya jagat ahitaah. set to destroy the world by their harmfulness.
1 The consequences of the demoniacal vision are now the focus. It is a case of hate
begets hate; destruction begets destruction. Everything gets flung back at the person who
sees the world as being at war with him.
A God-less and lustful vision of life ‘achieves’ the following results:
2 i) Nashta-Atmanah: A destroyed inner life.
3 ii) Ugra-Karmaanah: An fierce, vicious personality.
4 iii) Kshayaaya Jagat: A destroyed world.

The Destruction of Inner Life
The demoniacal person has ruled the Divine Presence out of his life. He is so strongly
bound to his own mind and body as being his deities, that he is unable to recognise anything
higher than these little, transient deities. The total absence of any acknowledgement of the
Presence of God means there is no inner, spiritual life for him. His whole attention is
focussed on himself and whatever he associates with it. With no anchorage in his inner
being, his life is at the mercy of the winds of circumstance.
The judgement of oneself is based on the ego. The Ego becomes the centre of his
universe. Everything is weighed against the pan of selfishness. This is what makes such a life
valueless in terms of inner growth. Spiritually, the demonic life is utterly worthless. It is the
most dangerous state to be in. One becomes one’s own deadliest enemy. The path of self-
destruction lies open for him.
An Outrageously Vicious Personality

The primary impulse for “fierce deeds” arises in a mind filled with fear and hatred.
The demoniacal being has the delusion that he has to survive in a world where everyone is
against him. This keeps him ever on guard against others. He feels threatened at every turn.
The Sattwic quality of love and trust are absent in a large measure.
A second perspective on violence arises from his view that lust is the only purpose in
life. To fulfill his passions, what evil will he not commit? Thus, added to fear of the outside is
desire from the inside. Together, the road to self-destruction and destruction of others is
flung wide open.
We see this whole scenario played out in the demoniacal person. The following
verses provide some outstanding and vivid details of the kind of life the above vision fosters.
The Destruction of the World

When the impulse towards violence is left unchecked, it can grow to frightful
heights. The terrorism we see is one of the ugliest faces of a violent outlook on life. The
impulse gets a boost from the success it is seen to achieve. For instance, after a few
successful attempts at using violence to subdue the resistance from others in small things,
the person gets a little confidence to use it to gain bigger ends.
Collective, organised violence becomes the next step. This, too, can grow to
nationwide proportions, until a government itself becomes the “organisation” to impose its
violence on the nation at large. This is not a fairy tale, but actual instances in modern history
verify that they have become realities in many parts of the world. The rise of western
colonialism is a case in very recent history. Glaring examples of tyrannical rule are not myths
but realities. The demoniacal mind, when it coalesces with other like minds, can be
devastating in its destructive power.
*****

16.3 DEMONIACAL BEHAVIOUR
(Verses 10-18, 9 No.)
ARISING FROM THE DEMONIACAL nature is the demoniacal vision; and from the
latter arises the demoniacal behaviour. This is what the Lord now takes a close look into.
Man’s actions follow the goal he sets before himself, and the resolve of his will is
connected fully to his goal. Will is the Master of one’s energies; will directs and channelizes
our energies towards our goal. This section throws light on how the demoniacal will,
impelled by the goal of fulfilling desire, renders one’s behaviour demoniacal.
The correction of wrong behaviour lies in re-defining one’s goal in life. Every effort
made to educate people to reset a proper, wholesome, constructive goal is helpful in
averting demoniacal behaviour. Absurd selfish desires direct our will into demoniacal
behaviour; whereas a spiritual aspirations direct our will into divine behaviour.
To learn this lesson is the purpose of the nine verses of this section of the Chapter.
Self-Analysis – the Purpose of Reading Geeta

The Geeta is a text that is intended for self-analysis and self-introspection. When we
read the Geeta, it is helpful to feel that the Geeta is a mirror which is reflecting our own
mind to ourselves. The thought that should arise is “How am I guilty of this? Does this apply
to me? If so, then let me try and correct myself on this point. Let me apply this knowledge
for self-correction.”
If we have this approach, the Geeta can truly help us divinise ourselves. We will use
the Geeta for the purpose intended – namely, self-correction. However, if we drift off into
thoughts of assessing others along the lines suggested in the Geeta, we risk the danger of
becoming vain and perhaps arrogant. Our study will defeat its very purpose.
The passages in this section, are meant to make us turn within and take a good look
at ourselves. If we find something that applies in our life, then the reading becomes more
relevant and interesting to us. If not, we can pass it by and move on. But never are we to
linger on a verse thinking of whom it applies to other than ourselves.
In Chapter 9, under verse 30, we have read “The Story of Anguli Mala”, and noted
the great transformation that had taken place in his life. This can be inspiring to us. It is
areminder that even if we are guilty of the worst sins, there is room for transformation.
Verse 10: Stage 1: Passion, Objectives & Resolves

MüÉqÉqÉÉÍ´ÉirÉ SÒwmÉÔUÇ SqpÉqÉÉlÉqÉSÉÎluÉiÉÉÈ |
qÉÉåWûÉªØWûÏiuÉÉxÉSèaÉëÉWûÉlmÉëuÉiÉïliÉåÅzÉÑÍcÉuÉëiÉÉÈ || 16-10||
k¡mam¡¾ritya du½pÀra¯ dambham¡namad¡nvit¡¦ |
mµh¡dg»h§tv¡sadgr¡h¡npravartant£:'¾ucivrat¡¦ || 16-10||

1 Kaamam aashritya dushpooram, Given to insatiable passion,
2 dambha-maanam-adaanvitah; filled with hypocrisy, pride and arrogance,
3 mohaat griheetvaa asad-graahaan, adopting vile objectives due to delusion,
4 pravartante ashuchivrataah. they work with impure resolves.
1 The first Pada lays out the condition under which demoniacal behaviour occurs.
The condition is to hold an unwholesome, immoral, unrighteous desire in the mind. If we do
hold such desire or desires, we have a lesson to learn from the rest of the verse.
2 We are immediately warned of what could happen to us under this condition. We
now have a way of tracing the potential dangers we are likely to face.
In the case at hand, in following such insatiable passions, we become vulnerable to
being bound by three knots – vanity, pride and arrogance. It may not have even struck us
that this could be happening to us. That is why the Geeta is there for us, for our own good.
3 A step beyond the above triple danger that may arise, is that we may start thinking
of clever or ingeneous ways of fulfilling these desires. These are the “vile objectives” that
the Lord warns us of. Driven by the infatuation, we apply our intellects in the wrong
direction and try to devise some cunning way to bring it to fruition.
We may not even know that we are doing this, because we are under the influence
of Delusion. The Geeta thus guides us in understanding our own mind’s tricks played on our-
selves. How ingenious is this mind of ours! It will not stop this planning until it finds a way to
get the desire fulfilled.
4 And now the most treacherous of all the mind’s tricks. Having worked out a plan to
obtain the desire, invariably a concocted plan full of conniving tricks, it then sets about
working on these “impure resolves”, hoping at every step that it will meet with success and
the corresponding enjoyment!
If we read the remaining verses of this chapter in this manner, we stand to be
blessed by the Lord Himself to cleanse ourselves of all impure desires, impure objectives,
and impure resolves – and, of course, the build-up of Paapa or impure Karma.
Help from the Vama Shastra: In this scripture is mentioned how people driven by
such vile objectives become shameless in their abuse of power over others. Such people are
known to use Mantras to subjugate others. They do not hesitate to gain control over
women to fulfill their desires, they use every means possible to bring harm to others.
Strategies are formed to bring people into submission to their evil designs.
If the foundations are false, the edifice we build will prove to be no firmer than a
castle of cards. The economic crashes, social evils, political turmoils, and general unrest that
we see in the world today are a result of the actions described in this verse. Such people,
due to their insatiable desires, gain power over others easily, and can even rise quickly to
positions of temporal power, wherein they have wider scope to satisfy their lust.
Verse 11: Stage 2: Actions, Cares & Anxieties

ÍcÉliÉÉqÉmÉËUqÉårÉÉÇ cÉ mÉësÉrÉÉliÉÉqÉÑmÉÉÍ´ÉiÉÉÈ |
MüÉqÉÉåmÉpÉÉåaÉmÉUqÉÉ LiÉÉuÉÌSÌiÉ ÌlÉÍ¶ÉiÉÉÈ || 16-11||

cint¡maparim£y¡¯ ca pralay¡nt¡mup¡¾rit¡¦ |
k¡mµpabhµgaparam¡ £t¡vaditi ni¾cit¡¦ || 16-11||
1 Chintaam aparimeyaam cha, Beset with innumerable cares,
2 pralayaantaam upaashritaah; which they are relieved of only with death;
3 kaamah upabhoga paramaa, regarding gratification of lust as the highest aim,
4 etaavat iti nishchitaah. and feeling certain that there is nothing like it;
The Relief Brought by Death

1-2 The above passions, objectives and resolves get converted into unending actions,
cares and anxieties. This goes on throughout life. Passions are never quenched. This
restlessness is ‘relieved’ only by the coming of death.
Acharyaji gave us other interpretations of “death” as used in this verse. They are:
i) The usual death that we all know, of the body, is the best meaning that fits the
context. It relieves the mind of all its restlessness and anxiety.
ii) The death could also mean the death of Brahmaji, which occurs at the end of the
Kalpa, after millions of years! For all this period, there is this painful experience of
unsatisfied passions in the lives of such people.
iii) Theoretically, ‘death’ could well mean the death of all desires, which would put
an end to restlessness and anxiety once and for all, and bring genuine relief from the
roasting experience of Samsara. But this is hardly likely to happen in the case of demoniacal
people, so it can be ruled out.
3-4 The vision expressed in verse 8 on lust being the cause of the world, has now
grown into an obsession, and begun to infect every action. At the core of all activities is the
intense lust which drives such people. It could be lust for power, lust for enormous wealth,
or (most commonly) lust for the opposite sex. Feeling that this is all that is worth striving for,
these demoniacal souls work ceaselessly towards their short-term goals.
Verse 12: Stage 3: The Race to Accumulate Wealth

AÉzÉÉmÉÉzÉzÉiÉæoÉï®ÉÈ MüÉqÉ¢üÉåkÉmÉUÉrÉhÉÉÈ |
DWûliÉå MüÉqÉpÉÉåaÉÉjÉïqÉlrÉÉrÉålÉÉjÉïxÉgcÉrÉÉlÉç || 16-12||
¡¾¡p¡¾a¾atairbaddh¡¦ k¡makrµdhapar¡ya³¡¦ |
§hant£ k¡mabhµg¡rthamany¡y£n¡rthasa²cay¡n || 16-12||
1 Aashaa-paasha-shataih baddhaah, Bound by a hundred shackles of hope,
2 kaama-krodha-paraayanaah; giving themselves wholly to passion and anger,
3 eehante kaama-bhoga-artham, they strive to attain, for sensual enjoyment,
4 anyaayena artha-sanchayaan. hoards of wealth by unlawful means.
Hope – the Inspiration for Enjoyment

1-2 Where does the energy come from to continue the quest for more and more
pleasures? The fire of passion is fed by the ghee of hope. The discriminating intellect

recognises hope as being a shackle which binds through addiction to pleasure. When seen
squarely for what it is worth, hope traps the soul by the promise of enjoyment. But this
hope is vain and empty. It is fleeting. It cannot deliver what it promises.
The demoniacal person is never satisfied until he gets more and more enjoyment.
Hope for more enjoyment spurs him on to continue make more effort to get more sensual
pleasure. He is caught “hook, line and sinker” by the empty promise of enjoyment.
The “Passport” & “Visa” for Enjoyment

3-4 All sensual enjoyments require funding. In order to get more enjoyment, more
funds are needed. Daivi Sampat, the wealth of Virtue is of no use here; only Asuri Sampat,
the wealth of Money, helps. Money becomes the Passport to whatever a person wishes to
enjoy. To meet this need, he plunges himself into frenzied activity to accumulate wealth by
all means possible, by hook or by crook, however irregular and unlawful it may be.
Visa in the usual sense of travel, refers to consent from the host country to accept
the visiting traveller. In the figurative sense of enjoyment, it refers to consent from the
conscience within to accept the visit of the enjoyer. When money alone becomes the
passport for enjoyment, no Visa is needed. As far as the demoniacal man is concerned, he
needs no such consent; his money itself buys him that consent at any price!
All our activities and enjoyments need to have God’s consent. It is the visa needed by
the enjoyer to have his enjoyment. Conscience is God’s visa from within. But the demon
mind does not have a God to answer to – that God has long been snuffed out of his
conscience by the thick cloud of delusion. Thus, any means to enjoyment is acceptable, even
if it violates God’s Laws. What then to speak of man’s laws? – Unlawful means such as
bribery and corruption to accumulate wealth are quite acceptable for him.
Thus, the Need for money turns into Greed for money. The next verse has more –
Verse 13: Stage 4: The Greed for Wealth

CSqÉ± qÉrÉÉ sÉokÉÍqÉqÉÇ mÉëÉmxrÉå qÉlÉÉåUjÉqÉç |
CSqÉxiÉÏSqÉÌmÉ qÉå pÉÌuÉwrÉÌiÉ mÉÑlÉkÉïlÉqÉç || 16-13||
idamadya may¡ labdhamima¯ pr¡psy£ manµratham |
idamast§damapi m£ bhavi½yati punardhanam || 16-13||
1 Idam adya mayaa labdham, “This has been gained by me today;
2 imam praapsye manoratham; I shall acquire this desired object (tomorrow);
3 idam asti idam api me, this is mine now, and this also
4 bhavishyati punah dhanam. shall be mine in future.”
From need to greed – that is the scenario we have reached at this point. This verse is
the voice of Greed. Can we recognise it in our own minds? If we do, we need to become
alert and curb it at once, before it progresses from the thought level to the level of actions.
“Today This, Tomorrow That”
The lust for wealth can be frighteningly overpowering. Every fine emotion is
trampled in the relentless march towards grabbing as much wealth as possible.

1-2 The mind does not settle in the now. It is always planning ahead of time, looking
into the future. It is anxious about what tomorrow will bring. The mind of such a person can
never rest contented in the present moment. He can never have peace of mind.
3-4 In order to give this fact graphical emphasis, it is repeated in the second line, too.
Repetition of this type draws our attention to the importance of the point being made. For,
indeed, the desire for ‘more’ is a thirst that is unquenchable. This, then, becomes a warning
that is meant to be unforgettable. The Lord is dead serious when He repeats a warning!
The demoniacal intellect is ever planning and plotting, conjuring and conniving,
crooking and scheming, firing and hiring! What will he not do to obtain more wealth? His
whole life is spent in making ruthless plans to acquire more and more wealth. In the
process, other people are used and manipulated. Their lives become miserable, too.
At the end of the day the demon sits back. But not for long . . . tomorrow is another
day. He starts the day looking at more strategies that he can come up with to get what he
wants. Such a man is already in the throes of Hell!
Verse 14: Stage 5: Violent Means Adopted
AxÉÉæ qÉrÉÉ WûiÉÈ zÉ§ÉÑWïûÌlÉwrÉå cÉÉmÉUÉlÉÌmÉ |

DµÉUÉåÅWûqÉWÇû pÉÉåaÉÏ ÍxÉ®ÉåÅWÇû oÉsÉuÉÉlxÉÑZÉÏ || 16-14||
asau may¡ hata¦ ¾atrurhani½y£ c¡par¡napi |
§¾varµ:'hamaha¯ bhµg§ siddhµ:'ha¯ balav¡nsukh§ || 16-14||
1 Asau mayaa hatah shatruh, “That enemy has been slain by me;
2 hanishye cha aparaan api; and others also shall I destroy;
3 eeshwarah aham aham bhogee, I am the Boss, I am the enjoyer,
4 siddhah aham balavaan sukhee. I am perfect, powerful and happy.”
We move on to Stage 5. Sooner or later Greed is going to be obstructed or

frustrated. The demoniacal mind has one and only one way to face an obstruction – he
bulldozes his way past any obstacle. The demon stops at nothing that stands in his way.
We have the contextual example of Duryodhana for such a man. Every word of the
Lord seems to be a commentary on the life of Duryodhana, who refused to grant any land to
the Pandavas – even the land covered by the point of a needle!
Resort to Violence
1-2 If pushed to the limit, he does not hesitate to kill his opponents who hinder his
evil designs. He is no respecter of man-made laws, and God’s Laws do not exist as far as he
is concerned. He has no idea of the Law of Karma – that is for religions fools, not for worldly-
wise people like him!
How does he escape the law? Money – money comes to his rescue on every
occasion. It’s his trump card. He is a firm believer in the power of his money to fish him out
of troubled waters. To him who has already reduced every man to his God-less level, every
man has a price, and can be bought with money. That is his concept of “justice”.

Arrogance Taken to its Ugliest Limit
3 The feeling of being in charge is very strong in him. He is not aware that such an
attitude appears nauseous to all those around him. He is a picture of the arrogant “fat-cat”
whose sole claim to hold other people’s allegiance lies in making them slaves to his wealth.
He has a swarm of selfish people around him.
Eeshwarah: “the Lord of Creation”. He compares himself to the high position held by
none other than the Creator Himself. Ishwara is the equivalent to ‘God’ in the western
religions. In Puranic literature, we find many instances of demoniacal lords who consider
themselves to be superior even to the Lord of Creation. Even the word ‘arrogance’ is too
mild a term to describe such a person!
“Perfect, Powerful and Happy”
4 His arrogance does not stop there. Like Brahman, it wants to be Infinite and
omnipotent. The demon has an enormously inflated opinion of his own importance. He feels
that his wealth entitles him to the respect of all others.
His Perfection is nothing more than the lip-service paid to him by his ‘admirers’.
His Power is nothing more than the slavery of those who are in his employment.
His Happiness is nothing more than the sorrow of others whom he has cheated.
Verse 15: Stage 6: Rise to Material “Success”

AÉžÉåÅÍpÉeÉlÉuÉÉlÉÎxqÉ MüÉåÅlrÉÉåÅÎxiÉ xÉSØzÉÉå qÉrÉÉ |
rÉ¤rÉå SÉxrÉÉÍqÉ qÉÉåÌSwrÉ CirÉ¥ÉÉlÉÌuÉqÉÉåÌWûiÉÉÈ || 16-15||
¡¢hyµ:'bhijanav¡nasmi kµ:'nyµ:'sti sad»¾µ may¡ |
yak½y£ d¡sy¡mi mµdi½ya ityaj²¡navimµhit¡¦ || 16-15||
1 Aaadhyah abhi-janavaan asmi, “I am rich and high-born;
2 kah anyah asti sadrishah mayaa; who else is equal to me?
3 yakshye daasyaami modishya, I shall perform sacrifices, charity, I shall rejoice,”
4 iti ajnaana-vimohitaah. thus are they diversely deluded by ignorance.
In Stage 6, the demoniacal man – who can be undeniably very brilliant, intelligent,
learned and skillful in many arts, especially Management – reaches the top of the ladder of
worldly success. He now has no piers; he has risen to the pinnacle of his career. We may be
talking of a man with amazing prowess and acumen.
His only deficiency is his zero spirituality!
The Dizzy Heights of Egoism
1-2 Like the Vedantin who rises from Jeevahood to Shivahood, from Atman to
Brahman in the spiritual field, this man has risen to become the God of his conception – the
all-powerful Ego! He has risen to the apex in the field which is the very antithesis of spiritual
illumination and perfection. There is now no one equal to him.
Having become “successful” in his marauding efforts to become rich, the demon
takes a moment to look at his success and gloats over it. He sees himself as successful,
unassailable, incomparable, and many other such uncountable epithets – but fails to see the

hollowness of his success, built on the sweat and toil of other people whom he has
exploited on the way.
The Tall Head of Vanity
3 Now, having acquired so much wealth, he has to let others know about it. Thus
begins his “religious” life. He undertakes some popular pilgrimages like going to Mt. Kailas
by helicopter; he does the Char Dham Yatra in one day by private aircraft, and jumping the
long queues as a VIP to save time; he does impressive Yajnas with a thousand fires,
gathering together an awesome array of the most learned pundits of his day, and having a
huge Bhandara at the end of it; he gives liberally in charity to the most spectacular and
gigantic temple of his time. Indeed, there is nothing that is impossible for him to do, for he
has all the wealth to do it.
The intention here is to depict the ostentatious worship performed by the
demoniacal man. There is no trace of love for God in the entire proceedings.
At the end of a string of such benevolent deeds, he takes a moment to sit back in his
lounge to rejoice over what has been accomplished. Out come the photo albums, the press
reports, the interviews with great Mahatmas, and many other memorabelia gathered during
all those occasions. He rejoices and has a hearty laugh over these memories, but his
laughter has a hollowness in it – it is built upon the cries of many creditors!
4 Thus, we see that even in his ‘religious’ life, the full play of Maya creeps in. Indeed,
Ajnana or Ignorance has made its home in his narrow heart.
Verse 16: Stage 7: Fall into “Hell” Most Foul

AlÉåMüÍcÉ¨ÉÌuÉpÉëÉliÉÉ qÉÉåWûeÉÉsÉxÉqÉÉuÉ×iÉÉÈ |
mÉëxÉ£üÉÈ MüÉqÉpÉÉåaÉåwÉÑ mÉiÉÎliÉ lÉUMåüÅzÉÑcÉÉæ || 16-16||
an£kacittavibhr¡nt¡ mµhaj¡lasam¡v»t¡¦ |
prasakt¡¦ k¡mabhµg£½u patanti narak£:'¾ucau || 16-16||
1 Aneka-chitta-vibhraantaah, Bewildered by many a fanciful thought;
2 moha-jaala-samaa-vritaah; entangled in the snare of delusion;
3 prasaktaah kaama-bhogeshu, addicted to the gratification of lust;
4 patanti narake ashuchau. they fall into a foul hell.
From the heights of the fickle popularity attained in the previous verse, the actual
achievement is now assessed. What has all this extravagant display of worship really
achieved? Stage 7 describes the real situation, the real gain after the show is over.
1-2 If all these “fanciful” frenzied activities of pomp and show result in making him
see the hollowness of his worship, that would be some gain, indeed. The effort will not have
gone in vain. Just to know that it was a wasted effort is a very big gain.
But, alas, that does not happen. The demonic mind is too gross to pick up a lesson
like that. It only gets more and more bewildered, more and more entangled and deluded!
3 The net of lust in which this demon is ensnared is waiting to trap many others as
well. Acharyaji said that we should try and keep as far away as possible from such lustful

people. If we run after them because of their wealth, we are doomed. They are already
neck-deep in delusion and will pull us into their pit without any mercy.
4 Where does all this lead the demoniacal being? The Lord says that he “falls into a
foul hell”. Hell is already a foul place to be; what then is a ‘foul hell’? Acharyaji said with a
tinge of sarcasm, “It should read ‘the BEST hell’. Only the ‘best’ is reserved for such people.
The ‘best’ hell is made of faecal matter and urine, and its inhabitants take a bath in phlegm
and other repulsive substances!”
No doubt, Acharyaji said this with the good intention of creating an aversion in us for
objects of lust. Who knows, in reality hell may be even worse than this description!
These explanations and comments are meant for us to understand the reversal of
values – in a temple, instead of devotion, wealth is splashed out. Such explanations are
given in scriptures like Garuda Purana, for the sake of inducing some disgust in us for this
type of lustful behaviour. If verses like this help us to avoid being bewildered by thoughts,
entangled by delusion, and addicted to lust, then their purpose is fully justified.
Verse 17: Stage 8: The Desire to be “Worshipped”
AÉiqÉxÉqpÉÉÌuÉiÉÉÈ xiÉokÉÉ kÉlÉqÉÉlÉqÉSÉÎluÉiÉÉÈ |

rÉeÉliÉå lÉÉqÉrÉ¥ÉæxiÉå SqpÉålÉÉÌuÉÍkÉmÉÔuÉïMüqÉç || 16-17||
¡tmasambh¡vit¡¦ stabdh¡ dhanam¡namad¡nvit¡¦ |
yajant£ n¡mayaj²aist£ dambh£n¡vidhipÀrvakam || 16-17||
1 Aatma-sam-bhaavitaah stabdhaa, Self-conceited, haughty (stubborn);
2 dhana-maanam-adaanvitaah; filled with pride and drunk with wealth;
3 yajante naama-yajnaih te, they perform sacrifices in name only,
4 dambhena avidhi-poorvakam. out of ostentation and contrary to scriptures.
The demoniacal man is a peculiar specimen of mankind. He has just been consigned
to hell. It’s a place that most sensible people would feel ashamed to go to. Not the
demoniacal man. He seems to think that it is some kind of a compliment. He feels he must
have done something great to have achieved to go there!
1-2 This is due to his self-conceit and haughtiness, which fails to see any fault in
oneself and sees everyone else as being far short of the qualification for it. Here is an
interesting story to illustrate this:
3-4 Acharyaji gave some graphic descriptions: “These people hold these Yajnas
without observing any of the religious spirit that should accompany them. Naturally, good
priests will not accept their invitations, so they get the worst type of priests to whom the
profession is just a business. Priests who are looking for rich clientele will be attracted to
such events.
“The sacrifice is accompanied by feasting. Tamasic foods and drinks are freely
available to people who are invited to these ‘prayers’. They give a lot in charity on these
occasions, but it is not good things, and it is certainly not with good intentions.”
Thus the demon’s display of his wealth creeps into religion also, because he finds a
willing audience coming to attend such occasions.
Such people, because of the wealth at their command, tend to gather a whole lot of
‘worshippers’ around themselves, who sing their praises. They can also climb into seats of
power easily because they are hard-working and smart. That is not too difficult to achieve.
The final verse in this section shows us how this is achieved . . .
STORY: NARADA’S PRIDE QUELLED
Swami Sivanandaji has written a very thrilling story of how Narada’s pride was
quelled. This is a summary of it. Narada, a long time before he acquired great virtue and
became regarded as a saint beyond any comparison, was filled with some self-conceit. He
was to go to a Swayamvara where the princess was to garland the man of her choice from a
long line of prospective suitors. Her beauty was so stunning that Narada became instantly
attracted towards her.
Narada desired to win the princess. He thought of a plan to make it very easy for her
to choose him. He asked the Lord to bestow upon him the most handsome face for the
occasion so that the bride would be transfixed by his appearance. The Lord agreed. Narada
walked into the hall of the Swayamvara with an air of confidence. There came the graceful
princess, nearer and nearer to Narada, and his heart skipped a few beats as he admired her
unparalleled beauty. But, lo! she turned the other way and went right past him.
Other suitors laughed and mocked at Narada. One said, “Which princess will wish to
marry a monkey!” Narada winced at the remark. Secretly, he looked into a mirror and was
shocked to see the face of an actual monkey! What a nasty trick for the Lord to play on him!
He rushed out of the hall in anger and went straight to the Lord to complain.
The Lord said, “It is no trick, My dear friend. I gave you what you asked for. You did
not say which creature’s face. The most dear to Me is Hanuman, so I gave you Hanuman’s
face, and thought it would be a compliment to you.”
Then Narada realised how the Lord had actually taught him a good lesson. The Lord
had that day quelled his pride and lust.
That is when Narada took a new turn in life and plunged himself into chanting the
Lord’s Name and became the greatest sage the world has ever known.
Demoniacal souls can take heart from this story that they can always transform
themselves and mend their ways, and the Lord is ever ready to give them a big hand in
doing this, in His own mysterious manner!
Verse 18: Stage 9: The Hunger for “Power & Lordship”
AWûƒ¡ûÉUÇ oÉsÉÇ SmÉïÇ MüÉqÉÇ ¢üÉåkÉÇ cÉ xÉÇÍ´ÉiÉÉÈ |

qÉÉqÉÉiqÉmÉUSåWåûwÉÑ mÉëÌ²wÉliÉÉåÅprÉxÉÔrÉMüÉÈ || 16-18||
aha±k¡ra¯ bala¯ darpa¯ k¡ma¯ krµdha¯ ca sa¯¾rit¡¦ |
m¡m¡tmaparad£h£½u pradvi½antµ:'bhyasÀyak¡¦ || 16-18||

1 Ahamkaaram balam darpam, Egoism, power, arrogance,
2 kaamam krodham cha samshritaah; passion and anger – taking resort in these,
3 maam aatma-para-deheshu, hating Me in their own and others’ bodies,
4 prad-vishantah abhi-asooyakaah. (they become) malicious by nature.
Finally, we come to the last of these nine verses describing the demoniacal person. It
is also Stage 9 of the rise and fall of the demoniacal ‘Lord’.
1-2 Five characteristics are listed which describe the demoniacal Mind. These are all
qualities of the mind. That is where the “demon” sits on his thrown, reigning over all that he
perceives. These are the roots of demoniacal behaviour: Egoism, power, arrogance, passion
and anger. They are the five fingers of the demon-fist, by which he wields all his power.
3 Worshipping these qualities, the demon completely ignores the Lord who dwells in
his own heart. The Lord has no one to complain to but us – through Arjuna. He tells us how
He feels in such circumstances. He who is the true Lord of all beings, is left as an unattended
guest by the demon. How would the Lord feel being hated by the Jeeva of such deluded
souls!
4 Abhi-asooyakaah: This is another very expressive term for the demons who have
closed their hearts to the Lord. The word has its root in the meaning “to stitch or sew”. It
means here that these demons have “sewn up” their hearts tightly against any entry into it
from the Lord. The word can also mean “extremely malicious people”. They are not
available for any improvement, being incorrigible, unrectifiable.
The Indwelling Lord bears the ignominy of being a stranger in His own home!
*****

16.4 DEMONIACAL & DIVINE REWARDS
(Verses 19-22, 4 No.)
Verse 19: Into Wombs of Demons

iÉÉlÉWÇû Ì²wÉiÉÈ ¢ÔüUÉlxÉÇxÉÉUåwÉÑ lÉUÉkÉqÉÉlÉç |
Í¤ÉmÉÉqrÉeÉxÉëqÉzÉÑpÉÉlÉÉxÉÑUÏwuÉåuÉ rÉÉåÌlÉwÉÑ || 16-19||
t¡naha¯ dvi½ata¦ krÀr¡nsa¯s¡r£½u nar¡dham¡n |
k½ip¡myajasrama¾ubh¡n¡sur§½v£va yµni½u || 16-19||
1 Taan aham dvishatah kruraan, Those hateful and cruel evil-doers,
2 samsaareshu nara-adhamaan; the vilest among men in the world,
3 kshipaami ajasram ashubhaan, I hurl these impure men forever
4 aasureeshu eva yonishu. into the wombs of demons only.
In a verse that has four very strong words (underlined in the meaning) describing the
evil nature of the demoniacal beings, the Lord expresses His equally strong disapproval of
their behaviour. Those who are full of the spirit of hate, violence, arrogance and lust, now
receive their just reward. Sri Krishna does not use sweet words to describe them. The angry
tone used is to emphasise the Lord’s disapproval.
This is one of the ways that a scripture is to be interpreted. One has to be alert to
spot the trend and the implied meaning arising from it. Scriptures always say more than the
words themselves. Here is an example in the very first line:
1 Dvishatah, Kruraan: “the hateful and most cruel ones”. In the last verse we had the
word Pradvishantah, meaning “hating”. Dvishatah is the noun derived from it. By using a
derivative of the same word, Sri Veda Vyasaji links the whole of the present section to the
whole of the previous one, meaning “all that behaviour leads to all these results.”
2 Here is another example: Nara means “man”; Adha means “vile, low”. Adhamaan
makes it “vilest among the vile”. A strong word is made even stronger in this manner.
3 And a third example: Kshipaami: This verb does not mean just “sending”, nor does
it mean “throwing”; it is something like “hurling”. This is where we infer the angry tone of
Sri Krishna’s words. Where are they hurled?
4 Aasurishu Yonishu: “into the wombs of demons” – so bound are these souls to the
grossness of earth’s sensuality, that they are hurled into the worst wombs available on
earth. This is not done out of the anger of the Lord; it is by natural selection based on the
principle of “Like attracts like.” The demoniacal being condemns himself to the lowest birth
by his own vile deeds and vile behaviour.
One may reasonably extend this idea: If the being were to be born in the nether
worlds, it might even be in worse wombs. There are seven lower planes of existence, and
conditions are much worse and unbearable there than on earth. The style of the scriptures
is such that it permits such extrapolations of meaning that helps to bring out the spirit
intended. In the nether worlds, there are Rakshasas, Pisachas, Bhoota Ganas, etc, who are
much lower than the lowest human beings on earth.
Verse 20: The Downward Spiral into Hell

AÉxÉÑUÏÇ rÉÉåÌlÉqÉÉmÉ³ÉÉ qÉÔRûÉ eÉlqÉÌlÉ eÉlqÉÌlÉ |
qÉÉqÉmÉëÉmrÉæuÉ MüÉæliÉårÉ iÉiÉÉå rÉÉlirÉkÉqÉÉÇ aÉÌiÉqÉç || 16-20||
¡sur§¯ yµnim¡pann¡ mÀ¢h¡ janmani janmani |
m¡mapr¡pyaiva kaunt£ya tatµ y¡ntyadham¡¯ gatim || 16-20||
1 Aasureem yonim aapannaa, Being born among the demoniacal species,
2 moodhaah janmani janmani; in births after births, these deluded fools,
3 maam apraapya eva kaunteya, without ever reaching Me, O son of Kunti,
4 tatah yaanti adhamaam gatim. they fall into conditions even lower than that.
Down, down and down . . . these souls go roller-skating down into the deepest hells,
through each cycle of birth and death. Does that sound condemning? It is meant to.
Acharyaji again reminded us that this was not out of the anger of the Lord against
such people. Sri Krishna is not a ‘jealous God’ who is disturbed if people do not worship
Him. The Lord is full of compassion for all souls. He is only saying here what the principle of
justice demands in the governing of the universe. Vengeance is not the agenda here.
1-4 The above condition of sinking deeper and deeper into worldliness is only as long
as the person is not willing to correct himself and start an upward turn in his life. The Hindu
scriptures have never spoken of an “Eternal Hell” condemning evil-minded souls. Nor do the
Hindu scriptures condemn people if they do not conform to a particular path.
Strict cosmic laws govern all fruits of one’s actions. It is in obedience to these
universally applied laws that the souls of demoniacal beings sink lower and lower.
The reverse is also true. We have come across this case in Chapter 6 when the Lord
explained the Yogabrashtha. The reverse happens in a Yogabrashtha. He obtains favourable
circumstances to further his evolution. Everything seems to just work out for him. From
early years, he gets drawn to the spiritual path mysteriously, due to his past Samskaras.
Verse 21: Abandoning the Gates of Hell

Ì§ÉÌuÉkÉÇ lÉUMüxrÉåSÇ ²ÉUÇ lÉÉzÉlÉqÉÉiqÉlÉÈ |
MüÉqÉÈ ¢üÉåkÉxiÉjÉÉ sÉÉåpÉxiÉxqÉÉSåiÉi§ÉrÉÇ irÉeÉåiÉç || 16-21||
trividha¯ narakasy£da¯ dv¡ra¯ n¡¾anam¡tmana¦ |
k¡ma¦ krµdhastath¡ lµbhastasm¡d£tattraya¯ tyaj£t || 16-21||
1 Trividham narakasya idam, Of hell, these are the three
2 dvaaram naashanam aatmanah; gates, destructive of the Self (mind) –
3 kaamah krodhah tathaa lobhah, LUST, ANGER and also GREED.
4 tasmaat etat trayam tyajet. Therefore, one should abandon these three.
Now, Sri Krishna puts in a nutshell the very cause of the downward pull:
The condition has been mentioned earlier, but now, for the sake of emphasis, it is
repeated: “Abandon the triple gateway to Hell – Lust, Anger and Greed.”
Even this instruction can be chiseled down to just one condition: “Abandon LUST”.
KAAMA is “intense desire” for something. From it follow all the other vices:
i) Lobha: “greed”. If Kaama is fulfilled, it mounts up and becomes insatiable greed. A
millionaire wants to become a billionaire, and then a trillionaire!
ii) Krodha: “anger”. If Kaama is obstructed, anger arises, destroying peace of mind.
iii) Matsarya: “jealousy”. Again, if Kaama is fulfilled but not in the same measure as
one’s neighbour, then jealousy pops up its head, against the neighbour.
iv) Mada: “pride”. And again, if Kaama is fulfilled exceeding one’s neighbour’s, then
pride raises its hood.
v) Moha: “delusion”. There are two levels of delusion: one precedes Kaama and one
succeeds Kaama. The first is primary delusion that is the root cause of Kaama itself. This
delusion blinds us from the Truth. Then there is secondary delusion which arises from
Kaama. It intoxicates a person who is immersed in sensuality. He loses all sense of propriety.
So Kaama can be said to be the main gate, and greed and anger the side gates. All
three give one access into Hell. Having shut these three gates tightly, bolted them, and
thrown away the key, the seeker is ready for the Sadhana which leads him to the highest
reward . . .
Verse 22: The Birth of Spiritual Sadhana

LiÉæÌuÉïqÉÑ£üÈ MüÉæliÉårÉ iÉqÉÉå²ÉUæÎx§ÉÍpÉlÉïUÈ |
AÉcÉUirÉÉiqÉlÉÈ ´ÉårÉxiÉiÉÉå rÉÉÌiÉ mÉUÉÇ aÉÌiÉqÉç || 16-22||
£tairvimukta¦ kaunt£ya tamµdv¡raistribhirnara¦ |
¡caraty¡tmana¦ ¾r£yastatµ y¡ti par¡¯ gatim || 16-22||
1 Etaih vimuktah kaunteya, Free from these, O son of Kunti,
2 tamo-dvaaraih tribhih narah; the three gates to darkness, a man
3 aacharati aatmanah shreyah, strives for the good of his soul,
4 tatah yaati paraam gatim. thereby attaining the Highest Goal.
1-2 Once the gates named Lust, Anger and Greed are shut, then one cannot enter
Hell. Where else can one go to? When one cannot go into the dark, what does it mean? He
has to remain in the Light! Even so when one is barred, as it were, from going to Hell, then
what else can one do but go to Heaven – that is the only other option for him!
It is like saying, “If you are unable to succeed in becoming a beggar, then the only
option left for you is to become rich!” Lord Krishna seems to be in a playful mood, as He
directs the devotee’s mind solely towards Him by closing all the escape routes.
3 The first fruit of shutting the above gateways is that Viveka Shakti or discrimination
arises in our mind. We begin to distinguish between the two paths that always present
themselves before us: the path of Preyas, the pleasant, and the path of Shreyas, the good.
The Beginning of Sadhana
Thus, having chosen Shreyas, we officially become Adhikaris for the spiritual life. We
are in the divine Hands of Sri Krishna, and He can shape and mould us at His bidding.
Aacharati: “Striving” for one’s own self-improvement is called Sadhana. Spiritual
Sadhana is the most important aspect in a Sadhaka’s life. He should always engage his mind
in some form of Sadhana. The essential task of all Sadhana is to fix our mind on the Lord.
Sadhana begins with the cultivation of Daivi Sampat. Whatever may be the outer
form of one’s spiritual practice, the inner purpose of it is to cultivate divine virtues. The
eradication of the Asuric qualities goes on side by side with accumulation of virtues.
4 Paraam Gatim: “the Supreme Goal”. The goal is always held dangling before the
Sadhaka’s eyes. The Sadhaka should never forget his goal in life. This is not a psychological
trick; it’s a psychological necessity. Man’s mind works like that. “Out of sight, out of mind” –
thus runs an old practical adage, and Sri Krishna applies this adage fairly often. That is what
makes Him such a good Teacher.
To cut a long story short, the verse says that the Highest Goal is reached in due
course. What that “due course” refers to will be made clear in the last two chapters.
Patience is needed. Once the direction we have taken is set right, it is only a matter of time
and proper effort before we reach the final goal.
*****
The Goal of Life

is the Light of Life

16.5 SCRIPTURAL AUTHORITY
(Verses 23-24, 2 No.)
THESE LAST TWO VERSES of the chapter highlight the value of the Scriptures in the
unfolding of one’s spiritual life. They give us an entry into the next chapter, rather than a
conclusion to this chapter. It sows the seed for Arjuna’s question in the next chapter. In
some way it is the bridge that leads us from the demoniacal to the divine.
Correct moral guidance is crucial. It determines the goal we set ourselves. This is
where the scriptures, and with it everything and every person connected with promoting
them in society, play a key role. In the overwhelming majority of cases, it is this connection
which turns people’s minds to the Godward path and keeps it there.
When one is fortunate enough to get the necessary guidance from the proper,
reliable source, the most important decision in life begins to formulate in the minds of
spiritually-inclined persons, and then the seed of desire to follow the path of the Good is
sown in the society of man in any part of the world.
That is the perspective that is launched in this section, and continued till the end of
the Geeta. The Lord now holds aloft texts like the Bhagavad Gita for the guidance of man.
Verse 23: Where Not to Look for Guidance

rÉÈ zÉÉx§ÉÌuÉÍkÉqÉÑixÉ×erÉ uÉiÉïiÉå MüÉqÉMüÉUiÉÈ |
lÉ xÉ ÍxÉÎ®qÉuÉÉmlÉÉåÌiÉ lÉ xÉÑZÉÇ lÉ mÉUÉÇ aÉÌiÉqÉç || 16-23||
ya¦ ¾¡stravidhimuts»jya vartat£ k¡mak¡rata¦ |
na sa siddhimav¡pnµti na sukha¯ na par¡¯ gatim || 16-23||
1 Yah shaastra-vidhim utsrijya, Casting aside the Ordinances of the Scriptures,
2 vartate kaama-kaaratah; and acting under the impulse of passion,
3 na sah siddhim avaapnoti, such a person does not attain perfection,
4 na sukham na paraam gatim. nor happiness, nor the supreme Goal.
The Lord begins this topic by telling us where not to look for spiritual guidance.
1 Shastra-Vidhim: Shastra refers to the scriptures, and Vidhim refers to the
guidelines given in these scriptures telling us how to live. Vidhim are the do’s and don’ts of
spiritual Sadhana. Like the instruction manual which assists us in servicing and maintaining
our vehicles, the scriptures are the ‘instruction manual’ that helps us to service and
maintain our soul, to keep it a healthy condition.
Can one afford to ignore what it says?
We are advised to follow it with utmost care, failing which we run the risk of
misusing this precious ‘vehicle’ of the human birth given to us by God.

Utsrijya: “rejecting”. If we reject what it instructs us to do, we run the risk of
mishandling our life and ruining it by every abuse that it is capable of, in thought, word and
deed. One who acts in this manner, and does what he feels like, attains nothing.
The implication of rejecting the scriptures is quite frightful. Some authority has to be
there to promote our inner well-being. If it is not the scriptures and those connected to it,
then the only other choice is that one installs oneself as the ‘authority’. That is suicidal to
one’s spiritual growth. The most unreliable person to give the reins of life to is one’s own
Ego. It is like a policeman giving the gun to a convict to execute himself; the convict is sure
to use it to kill the policeman himself.
2 What is the problem with self-guidance? What can go wrong in following one’s
own inclinations? The answer is that in the early stages the Ego is too powerful and resists
the attempt being made to destroy it. This is a natural defense mechanism of the ego. So,
listening to it gets us nowhere on the path; yet not listening to it is impossible unless we
follow the advice given in the scriptures on how to keep it in check.
The ego knows only the language of Kaama or Desire. The inborn passions are the
only language it understands. That makes it totally unqualified to guide us, unless we are
prepared to be ruined and become demoniacal in nature.
Attainment of Perfection, Happiness and the Goal

3 Perfection cannot be attained by following the dictates of passion. That is a
certainty. There is nothing alarming about that. However, if an explanation is required, we
need only read this chapter again and discover for ourselves the vast chasm between
perfection and the demoniacal behaviour.
Passions are an expression of intense Rajas on the side of Tamas. Perfection is an
expression of Sattwa with a leaning towards Rajas. Much Sadhana is needed before the
former type can be transformed into the latter.
4 Happiness, too, is unattainable whilst one is in the throes of passion. Passion seeks
happiness through the senses. Sensual happiness is transient and temporary. It cannot give
permanent satisfaction. The satisfaction it gives is such that it craves to have more and more
to bring further satisfaction. This leads to addiction. An addiction can never be satisfied with
more; it has to be eliminated through a higher knowledge.
And finally, the supreme Goal is not for the passionate. Passion draws one away
from the Goal; it is opposed to the Goal. Only renunciation takes towards the Goal.
Renunciation takes one towards the Goal. Renunciation and passion pull our soul in
opposite directions.
How then can we make progress?
Verse 24: Finding Guidance in the Scriptures

iÉxqÉÉcNûÉx§ÉÇ mÉëqÉÉhÉÇ iÉå MüÉrÉÉïMüÉrÉïurÉuÉÎxjÉiÉÉæ |
¥ÉÉiuÉÉ zÉÉx§ÉÌuÉkÉÉlÉÉå£Çü MüqÉï MüiÉÑïÍqÉWûÉWïûÍxÉ || 16-24||
tasm¡cch¡stra¯ pram¡³a¯ t£ k¡ry¡k¡ryavyavasthitau |
j²¡tv¡ ¾¡stravidh¡nµkta¯ karma kartumih¡rhasi || 16-24||

1 Tasmaat shaastram pramaanam te, Therefore, the scripture is the prime authority
2 kaaryaa-kaarya-vyavasthitau; in deciding what ought or ought not to be done.
3 jnaatvaa shaastra-vidhaana-uktam, Knowing what is the command of the scriptures,
4 karma kartum iha arhasi. one should act accordingly in this world.
There is only one sure option – to follow the directions of Mother Sruti.
The Necessity of a Guru
1-2 The kindly advice of the scriptures is like that of a mother towards her child. A
mother has only the good of her child at heart. Even when she scolds the child, it is only for
the good of the child. For this reason, the scriptures have earned the name “Mother Sruti”.
One of the most powerful guideline of the scripture at this stage is for the seeker to
find a Guru who will guide him personally along the right path. The Guru will not contradict
the scriptural injunctions. He will be able to observe us carefully and correct our errors. He
will bring out the latent spirituality in us, by carefully steering us away from Egoism.
The spiritual life is fraught with dangers when attempted without such guidance. The
ego itself is full of tricks to escape being disciplined. It always wants its own freedom. This is
why the Guru is necessary – he keeps one on the rails, as it were, and ensures we reach our
destination.
As one progresses, one’s purified mind itself becomes one’s Guru. The Guru will give
the green light to get guidance from within when the mind reaches the required purity.
Obedience to Scriptures
3-4 Being told about the injunctions of the scriptures is one side of the solution. The
other side to obey those injunctions. To act according to what scriptures say is another
matter altogether. Acharyaji was of the opinion that it could be learned as we learn any
other skill – by practice.
Acharyaji quoted some experiments done on rats by which they were trained to co-
operate in their effort to get at food. The experimenters tried unsuccessfully to get rats to
share their food. However, they found that children, under the right conditions, will share
what they have spontaneously. It proved that for human beings it was natural to share.
The experiment brought out the fact that humans have an inborn capacity, which
animals do not, to think of higher ideals. We can use that capacity to grow spiritually, or we
can stifle it out by being trained from small to be selfish. Most of our social training
unfortunately teaches us to think selfishly.
Á iÉixÉÌSÌiÉ ´ÉÏqÉ°aÉuÉªÏiÉÉxÉÔmÉÌlÉwÉixÉÑ
oÉë¼ÌuÉ±ÉrÉÉÇ rÉÉåaÉzÉÉx§Éå ´ÉÏM×üwhÉÉeÉÑïlÉxÉÇuÉÉSå
SæuÉÉxÉÑUxÉqmÉÌ²pÉÉaÉrÉÉåaÉÉå lÉÉqÉ wÉÉåQûzÉÉåÅkrÉÉrÉÈ || 16||
µ° tatsaditi ¾r§madbhagavadg§t¡sÀpani½atsu
brahmavidy¡y¡¯ yµga¾¡str£ ¾r§k»½³¡rjunasa¯v¡d£
daiv¡surasampadvibh¡gayµgµ n¡ma ½µ¢a¾µ:'dhy¡ya¦ || 16||

*****
Om Tat Sat!
END OF DISCOURSE 16
“THE YOGA OF DIVINE & DEMONIACAL ENDOWMENTS”

BG 16 Geeta - Daivaasura Sampataa

Uploaded by

Copyright:

Available Formats

BG 16 Geeta - Daivaasura Sampataa

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

BG 16 Geeta - Daivaasura Sampataa

Uploaded by

Copyright:

Available Formats

What is the main topic discussed in the given text?

What is the main topic discussed in the given text?

What are the characteristics of the divine and demoniacal nature according to the text?

What are the characteristics of the divine and demoniacal nature according to the text?

|| ´ÉÏqÉ°aÉuÉªÏiÉÉ ||

The Divine & the

“THE SANDEEPANY EXPERIENCE”

A NOTE ABOUT SANDEEPANY

– The Author, February 2019, Shivaratri Day

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda

SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

© 2018 All Rights Reserved. Copyright held by Swami Gurubhaktananda.

About This Edition:

2. To Pujya Sri Swami Vimalanandaji Maharaj

3. To Pujya Sri Swami Tejomayanandaji (Guruji)

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

THE BHAGAVAD GEETA

“The Divine & Devillish Estates”

UP TO THIS POINT, we have focused greatly on the knowledge needed in order to

Discourse 16 | Yoga of the Divine & Devillish Estates Page 1

16.1 DIVINE & DEMONIACAL ENDOWMENTS (Verses 1 – 6) 04

16.2 DEMONIACAL VISION (Verses 7 – 9) 11

16.3 DEMONIACAL BEHAVIOUR (Verses 10 – 18) 15

16.4 DEMONIACAL & DIVINE REWARDS (Verses 19 – 22) 25

16.5 SCRIPTURAL AUTHORITY (Verses 23 – 24) 29

Discourse 16 | Yoga of the Divine & Devillish Estates Page 3

THE DIVINE QUALITIES

Verse 1: Qualities 1-9 : Personal Development

Shree Bhagavaan uvaacha: The Blessed Lord said:

Page 4 Yoga of the Divine & Devillish Estates | Discourse 16

Verse 2: Qualities 10-20: Maintaining Relationships

AÌWÇûxÉÉ xÉirÉqÉ¢üÉåkÉxirÉÉaÉÈ zÉÉÎliÉUmÉæzÉÑlÉqÉç |

Qualities that Maintain Inter-Personal Relationships

Verse 3: Qualities 21-26: Repairing Relationships

Discourse 16 | Yoga of the Divine & Devillish Estates Page 5

THE DEMONIACAL QUALITIES

Verse 4: The Demoniacal Qualities

Page 6 Yoga of the Divine & Devillish Estates | Discourse 16

THE DIVINE vs. THE DEMONIACAL

Verse 5 Liberation vs. Bondage

Discourse 16 | Yoga of the Divine & Devillish Estates Page 7

Verse 6: The Two Camps of Humanity

THE TWO TEAMS: “VIRTUES” & “VICES”

VERSE ITEM QUALITY MEANING & REMARKS

Aarjavam Rectitude: also translates as straightforwardness. It does not being rude

Discourse 16 | Yoga of the Divine & Devillish Estates Page 9

21 Tejah Vigour: energetic; one with radiance; hard-working.

2 Darpa Pride: or arrogance.

3 Abhimaanah Haughtiness: One thinks of oneself as a very wonderful person.

4 4 Krodhah Anger: an expression of the Rajasic nature in us.

Paarushyam Rudeness: This is a Tamasic approach to situations, the opposite of

Page 10 Yoga of the Divine & Devillish Estates | Discourse 16

The Principle of “Goodness Within Badness”

T HERE IS A TENDER forgiveness in the words of the Lord regarding demoniacal

“Bad is only good misconstrued.

Verse 7: Discrimination is the Yardstick

Discourse 16 | Yoga of the Divine & Devillish Estates Page 11

The Line of Demarcation

2 i) Na Vidhuh: Lack of Understanding. The demons have no idea what is to be done

Verse 8: The Vision: Godless and Driven By Lust