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Wednesday, February 9, 2011

BHAGAVAD GITA. CHAPTER XVII. 18 - 22

LALITA SAHASRANAMA

V RAVI

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Gita Series – 158: Chapter - XVII. Verse 18 – 22

“Those austerities practiced for the purpose of getting noticed, for pride, for

egoistical gains and for hypocrisy are momentary and pompousness in nature.

Such austerities are said to be rajasic. Austerities performed out of ignorance and

with foolish notions by troubling the self and others are said to tamasic in nature.

Charities done at the right time and place to the right persons, considering them

as one’s duty, not expecting anything in return are said to be sattvic in nature. On

the contrary, charities given with a view to receive something in return, with intent

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on the fruits of such charities and with grudges are said to be rajasic. Charities

given at wrong time, wrong place and to a wrong person and with reluctance are

said to be tamasic .”

A

usterities refer to non-indulgence in worldly pleasures. Undoubtedly, austerities lead to perfect spiritual

life. But, austerities should not be practiced for publicity. A typical example is the robe. A true yogi does

not require orange coloured clothing. A person should command respect and should not demand

respect. The concept of spiritual masters is undergoing significant changes. A true spiri tual master is the

one, who imparts spiritual knowledge directly to his disciples. Without direct interaction with his disciple,

a true spiritual master cannot take his disciple in the right path. There is no necessity for such spiritual

masters to get noticed and they do not resort to austerities for satiating their unfounded ego and

hypocritical fame. Such austerities are rajasic in nature. These rajasic activities do not last long and are

momentary in nature and exposes the true nature of the hypercritic person.

Austerities performed out of ignorance and with falsified notions are said to be tamasic in nature. No

amount of hurting one’s body will eradicate one’s sins. For example, piercing one’s mouth with rods or

walking on fire, etc can be classified under this category. There is no other way for anyone, except to

undergo one’s karmic afflictions. Such self-mortifications can never absolve a person from his karmic

afflictions. One should remember that body is the encasement of the Lord within. Those who indulge in

such actions not only put themselves to trouble, but inflict pain on others. These types of activities are

condemned by Kṛṣṇa and are classified as tamasic. Thus, Kṛṣṇa had explained about the three types of

austerities.

Kṛṣṇa now begins to explain the three types of charities or gifts. Like three types of austerities, there are

three types of charities. The most important factor for any charity is the quality of the person to whom, the

gift is offered. Whatever is given as a gift or as charity should be useful to the recipient and he should

have the necessary qualification to receive the gift. Gift given at an appropriate time is more valuable

than a gift given when the need is not there. A gift given without expecting anything is considered as

sattvic in nature. But, on the contrary, if the gift is given with some expectation is considered as rajasic in

nature. Gifts or charities given to appease planetary afflictions and gifts given with grudges come under

this category. Charities given to wrong persons are considered to be tamasic in nature. Any gift or

charity given to the right person at the time of need and with magnanimity, generosity and whole

heartedness is considered as extremely virtuous and sanctified.

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Tuesday, February 8, 2011



“Worship of gods, the knowers of Veda-s, gurus and men of knowledge; and purity,

straightforwardness, continence and nonviolence are cal led asceticism of the body. Unoffending

others by means of speech that is truthful, pleasant and beneficial, study of Vedas, śāstra-s and

recitation of divine names are called asceticism of the speech. Calm and contended mind, silence,

self-control and purity of thought are called the asceticism of mind. This threefold asceticism

practiced with absolute faith by wise men without expecting anything in return are called men of sattvic

nature.”

Kṛṣṇa talks about three kinds of asceticism, asceticism of the body, speech and mind. If body, speech

and mind are controlled, one becomes a yogi.

One can progress in spirituality only if self-discipline is practiced with utmost faith. Fai th is the

fundamental aspect of spi rituality. If one does not develop faith, one cannot make self affirmations. Mind

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can effectively be manipulated by affirmations and commands. If the mind is allowed to wander, by

default, it comes under the influence of senses. Only the commandments to the mind can cause

significant changes in the mind. Mind is like a cat on the wall and could fall either side of the wall. One

side of the wall is good and the other side is bad. If one has intentions to avert badness, he has to

naturally jump into the side of goodness. In the process of Self-realization, it is only the mind that always

counts.

Purity of the body does not merely mean the external cleanliness of the body. One should worship his

god, the god of his choice. This enables a person to develop concentration level. Worshipping is nothingbut a part of cleansing one’s thoughts. If the mind becomes pure, every other thing attains purity.

Engaging one in god worship begins the cleaning process of the mind. Knower of Veda is equivalent to

god. Knower of Vedas does not mean a person who simply recites the verses of Vedas. It means only

those who are able to understand the subtle impartation of Vedas. Vedas and their derivatives like

Upaniṣad-s unravel the Brahman from different angles. One has to seek the Brahman with the aid of

Vedas and Upaniṣad-s. Worshipping a true spiritual guru is as important as worshipping a god. It is only

a true guru, who can really transform a person to pursue the right path of spirituality. Otherwise, a person

could be wasting his life time in practicing religious rituals. One should clearly understand the difference

between religion and spirituality. Purity of mind and straightforwardness are a few among other factorsthat make one’s physical body pure. Physical body is the encasement of the Self within. Self is nothing

but the embodiment of purity. Purity cannot be encased with impurity, else, the purity cannot be realised.

Self-constraint is another factor that helps in keeping the physical body pure. Refraining from excessive

indulgence in sensory pleasures is self-restraint. Self restraint can be practiced only if the mind is pure.

Nonviolence is nothing but not causing mental and physical agony to other beings. This does not merely

confine to fellow human beings and extends to every creation of the Lord. Causing injury to animals is

considered as a great sin. These are the factors that facilitate to maintain the gross body pure. Purity of

both gross body and subtle body is important and if any of them remains impure, the other body also

becomes impure. Impurity of thought, mind or body will never allow a person to pursue the spiritual patheffectively.

Next is the purity of speech. When one speaks, he spends enormous amount of energy. Speech without

purpose causes drainage of energy. One should never hurt others by speech. An ancient saying says

that a wound caused by fire will be cured but a wound caused by speech can never be cured, as the

latter causes a lasting impression in mind. Therefore, one should never offend others, as offending

causes mental stress both to the offender and the offended. When one is soft and polite in his approach,

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INTRODUCTION TOVISHNUSAHASRANAMA

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he is not only relived from mental stress, but also relieves the mental stress of others. One has to be

truthful in his speech. Speech is a tool to express one’s mind. Unless the mind is totally purified and is

without fear, it is difficult to speak truth. In order to keep the mind from wandering, one has to chant the

name of his favourite god. Mantra japa or the repetition of mantra is nothing but an aid to control the

mind from wandering. As far as mantra japa is concerned, counting is not important, but the

concentration on the mantra itself. There is no difference between god and his/her mantra. Study Vedas

and scriptures, makes a person to stay connected with the Brahman all the time. These are the tools that

aid in concentration and ultimate realization. When the mind becomes more and more tranquil, a person

is bound to talk less, as a tranquil mind always has the abi lity to stay connected with the Lord.

Finally, Kṛṣṇa talks about the mind itself. Every action is nothing but reflection of the mind. A calm and

tranquil mind makes a person soft, polite and egoless. An agitated mind is afflicted with too many

thoughts. A mind that is devoid of too many thought processes is an ideal ground for realizing the

Brahman. Silence is one of the best means to make the mind free from crowded thoughts. A person’s

spiri tual strength purely depends upon his abili ty to keep the mind free from any sort of contamination. A

contaminated mind drags a person away from spiri tual path thereby wasting the preciousness of human

birth. A person with uncontaminated mind without expecting anything in unreasonable return for his

actions is called a person of sattvic in nature. He is not only liked by the Lord but by His entire creation.

CONCLUDED

BHAGAVAD GITA.CHAPTER XVIII.72 - 78






BHAGAVAD GITA.CHAPTER XVIII.

49 - 53BHAGAVAD GITA.

CHAPTER XVIII.45 - 48



BHAGAVAD GITA.CHAPTER XVIII.

33 - 35BHAGAVAD GITA.



BHAGAVAD GITA.CHAPTER XVIII.23 -25

BHAGAVAD GITA.

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“The sacrificial rites performed as per the scriptural directives, with a focused mind and without any

attachments to the fruits of such rites are sattvic in nature and are to be performed as a duty. When

sacrificial rites are performed with publicity, with an intent on the fruits of rites, belong to rajasic nature.Sacrificial rites performed in violation of śāstra-s, with no food offered in charity, without payment to

those who perform such sacrificial rites, without recitation of mantras and without faith belong to

tamasic nature.”

One should understand the meaning of scriptural directives. Such directives are the directives found in

śrautasūtra-s. The sacred scriptures known as sūtra-s are based on Veda-s. There are a number of such

sūtra-s Āpastamba, Āśvalāyana, Kātyāyana, Drāhyāyaṇa, etc named after the respective authors. These

sūtra-s elaborately explain fire rituals or sacrifices. There are a number of rituals such as haviryajña and

soma yajña. For example, Āpastamba śrauta sūtra lays down guidelines for performing such rituals.While performing such rites, one should strictly follow the guidelines prescribed by this and any deviation

is considered as sin. Since such scriptures are based on the precepts of Veda-s, violations are

considered as serious offence. When Kṛṣṇa mentions about scriptural directives, He only refers to these

sūtra-s and not the śāstra-s of later origin.

The rituals prescribed in these sūtra-s should be performed with utmost faith and concentration without

any attachment to the fruits of such ri tuals. Generally some of the elaborated rituals, extending to several

days are performed for the welfare of the society as a whole. Veda-s are recited during these rituals and

a number of Vedic scholars participate and perform the yajna-s. They are to be adequately rewarded for their participation. As such yajna-s are rarely performed, there will be many who witness these rituals to

the Vedic hymns and mantra-s. They are to be fed with quality food. These rituals are sattvic in nature

and are bound to bring in a lot of prosperity to the region and the people who live there.

If such rituals are performed for personal gains and with motives attached, they become rajasic,

irrespective of other conditions being fulfilled. If these rituals are performed without adequately rewarding

Vedic scholars, helpers and others, who are closely associated with the performance of rituals, such



BHAGAVAD GITA.CHAPTER XVIII. 7- 11

BHAGAVAD GITA.CHAPTER XVIII. 1- 6

BHAGAVAD GITA.CHAPTER XVII.23 - 28



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conditions for performing such rituals. Abstaining from feeding also makes such rituals into tamasic

quality, yielding no benefit to the society. When such rituals are performed to satiate one’s ego and

pride, naturally, no beneficial results accrue. If mantra-s and hymns are not recited properly, there is no

point in organising such rituals. All these negative features, either independently or jointly play spoilsport

of the sanctity of these rituals. Such rituals, if performed as per the directions contained in sūtra-s, bring

in enormous amount of benefits to the society, as the vibratory power of the mantra-s generates positive

energy. The sound emanating from mantra-s and sacred hymns has enormous capacity to produce

positive vibrations resulting in all round prosperity. Only rituals performed with tamasic mentality arecapable of producing positive results.


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“Food that promotes longevity, intelligence, vigour, health and happiness are juicy,sebaceous, bland and wholesome in nature and are liked by those who have sattvic

quality. Food that is bitter, sour, salty, overheated, pungent, dry and hot is consumed

by those with rajasic quality. This type of food causes discomfort, grief and

sickness. Food that is not cooked properly, stale, tasteless and spoilt are impure

and liked by those with tamasic quality.”

The type of food that one consumes determines the guṇa or the quality of a person.

Ayurveda says that there are three kinds of causes to any disease. They are wrong

utilisation, non- utilisation and over utilisation of time, mental faculties and senseorgans. Balanced utilisation of these factors alienates all type of diseases. The quality of the food that is

consumed determines pathogenic factors of the body. For example, food with vāyu, pitta and kapha (that

produces gas, bile and phlegm) causes rajasic and tamasic qualities. A man keeps a perfect health only

if his food is balanced. A balanced food keeps mind, body and soul in perfect harmony as they constitute

the substratum of everything. Inappropriate food affects this perfect harmony and causes changes in

one’s inherent quality, which in turn afflicts one’s mind. Therefore, irrespective of one’s inherent quality,

the food one consumes is capable of altering the nature of a person. That is why, Kṛṣṇa attaches

consists of 157 aphorisms. Thischapter is named as “avirodha”(a-virodah or non-contradiction).In Chapter I (...

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MAHĀṢODAŚĪ MANTRA म MAHA SHODASHI MANTRAAll mantra -s are consideredsecretive in nature andṢodaśī isnot an exception. Recitation of Ṣodaśī leads to liberation. Thismantr...

top- akathaha chakra: bottom - janana yantra

VARIATIONS OF MATANGIMANTRAŚRĪ MĀTA N ̣GI MANTRA म (also known as LaguŚyāmala) Version 1 ॐ ॴ ऐ ं ॴनमो भगिवत िउछचािडाल ी...

MAHA SHODASHI MANTRAEXPLAINEDMahāṣoḍaśī mantra isformulated like this. First line:om - śrī ṁ - hrī ṁ - klī ṁ - aiṁ -sauh ̣( ) Placeśrī...

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importance to the quality of one’s food consumption. Ayurveda elaborately deals with types of food.

A person with sattvic quality has a liking for sattvic types of food, like fruits, vegetables, ghee, milk, etc.

Food prepared with more of chilies and spices are capable of not only affecting the quality of a person,

but also capable of affecting one’s health. A person with sattvic quality does not consume this kind of

food. He always likes a bland food with more of fruits, vegetables and milk products. These kinds of food

are wholesome in nature and provide all kinds of nutrients to the body and mind. Sattvic food, particularly

fruits and vegetables are capable keeping the mind serene and active. Spicy food not only affects the

digestive system, but also affects the mind. Nothing needs to be said about the stale food. Only thosepersons, who are totally deluded by ignorance, consume state food. Saints and sages follow disciplined

eating habits. They do not take food that is more than six hours old. They do not consume spicy food.

They take more milk and ghee, which are capable of keeping their body cool. Their bodies become

warm because of their penance. Particularly during kundalini meditation, one’s body heat is bound to go

up. Adequate consumption of milk and milk products maintain normal body temperature.

It is also said that one should never take food to fill up his entire stomach. Food should be taken to fill

only half of the stomach. Another quarter of the stomach should be filled with water and the balance

quarter of the stomach should be left for air. When the stomach is full, the movement of duodenum getsaffected causing the lungs to function with reduced capacity. Only when the duodenum is fully expanded,

air fills the entire lungs. Deep, slow and steady breathing is ideal for keeping the mind calm. Spicy food

makes the breathing shallow, fast and erratic, which in turn corrupt the mind, by inducing amorous

thoughts and agitated temperament.

Those who truly long to pursue the true spiritual path have to choose sattvic food, like fruits, vegetables,

milk and milk products. Rjasic and tamasic types of food not only affect the digestive system but also

corrupt the mind, which is the primary factor in spirituality.



“Those who resort to severe austerities indiscriminately, not approved by scriptures, are full of

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hypocrisy and egotism and are obsessed with desire, attachment and pride. Those who debilitate the

elements of their body by resorting to such practices also cause injury to Me, the Supreme Soul,

dwelling in their hearts. They are senseless persons with demoniac qual ities. The food that is

consumed also depends upon the innate qualities of men, is also divided into three groups. In the

same way, sacrifice, penance and charity are also of three kinds. Now listen to these differences.”

Self denial beyond a particular level is dangerous and causes irreparable damage to the five basic

elements in the body. It is not advisable to fight against the nature, and even if one resorts to such

practices, nothing is attained except damaging the inherent nature of the body composition. Causingsuch imbalance injures the soul as well. A soul is nothing but the Lord’s di rect representative. It can also

be said that individual soul is a miniscule representation of the Lord Himself. Depletion of the potency of

the basic elements causes sickness. For example, if one undertakes fasting, the digestive fire burns

without fuel (food and water), and causes heat related problems. Ayurveda explains at length, the

necessity of maintaining the equilibrium of the elements in the body. Generally, people resort to

austerities to appease gods. Austerities never appease the Lord, as it causes damage to the body, the

Lord’s abode. Instead of appeasing Him, one deluded by ignorance, causes discomfort to Him. Such

austerities are not advocated by Holy Scriptures. They are not necessary, as they affect the body and in

no way purify the mind, which alone is the essential factor in spiritual life. Kṛṣṇa says that those whopursue such austerities not approved by the sacred scriptures, to demonstrate their unfounded powers,

are hypocrites, egoistic and prideful. Those who are endowed with these qualities have the tendency to

indulge in pleasures and enjoyments thereby afflicting the mind. Kṛṣṇa calls these men as senseless and

berserk. It is to be understood that the Lord can be realised only by peaceful means and without causing

any damage to the body. When the Lord within is called sanctum sanctorum, the body that covers the

sanctum sanctorum is called the temple. The temple or any place of worship should always be kept

clean, as the Lord can never be realized amidst impurities.

Everything that exists in the universe is broadly divided into three categories and food is not anexception. The purity of the mind is directly related to the quality of food that one consumes and a man

consumes food depending upon his guṇa. Food, mind and guṇa are interrelated. Kṛṣṇa explains this

further in the next few verses.


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The 17th Chapter of Bhagavad Gita is known as “śrddhātrayavibhāgayoah”, known as the “yoga of three

kinds of faith”. Kṛṣṇa deals in this chapter not only about three kinds of faith, but also talks about the

importance śāstra-s. This chapter has twenty eight verses.

The chapter begins with Arjuna’s question to Kṛṣṇa. “What is the position of those, by setting aside the

precepts of the Scriptures, worship gods with absolute faith? Do they belong to which of the guṇa-s,sattvic, rajas or tamas?”

Kṛṣṇa said, “The innate faith belongs to all the three types of guṇa-s, sattvic, rajas and tamas. Listen

to me now. The faith of men depends on their mental attitude. The man is an embodiment of faith and

whichever faith he is endowed with, he belongs to that faith. Men with sattvic guṇa worship gods, men

with rajasic guṇa worship yak ṣa-s and demons and those with tamo guṇa worship spirits and ghosts.”

Primarily, guṇa-s constitute the personality of a person. At the time of conception, all the three types of

guṇa-s are present in equal proportion. As the foetus grows, one of the three guṇa-s becomepredominant and in association with one’s karma, decides the personality of the concerned person. The

dominant guṇa in association with inner psychic apparatus viz. mind, intellect and ego (or mind, intellect,

consciousness and ego) determine the character of that person.

Arjuna asks Kṛṣṇa that a person with utmost faith, worship gods of his choice, choosing to ignore the

sayings of the scriptures, what would be his predominant guṇa. The question is whether following the

teachings of scriptures are important or faith and devotion are important. K ṛṣṇa says that man is bound

by one faith or the other. Without faith, a man cannot become an existent. The predominance of a

particular guṇa depends upon one’s inner psychic apparatus. In the Lord’s act of creation, sustenanceand dissolution, interdependency plays a predominant role. Not a single factor can function on its own.

There is always checks and counterchecks in His creation, so that, nothing goes wrong in His

administration. For example, let us take guṇa. Guṇa cannot become predominant on its own and has to

depend upon mind, intellect and ego. The inner psychic apparatus cannot function independently, and it

has to depend upon guṇa. Man needs oxygen for his survival that is produced by the plants and the

carbon dioxide required for the plants is produced by man. Because of interdependency, and checks

and counterchecks, the universe is being sustained with the highest precision. A small deviation would

lead to annihilation of the universe.

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The men with sattvic guṇa are mentally pure and worship gods and goddesses. The one with rajasic

guṇa, resorts to the worship of demigods and goddesses. The one with tamo guṇa, invokes spirits and

ghosts. One’s type of worship is based on one’s predominant guṇa. Worshipping gods and goddesses

indicate the purity of one’s mind. Worshipping demigods indicate one’s moderate mental state. But

those who worship spirits and ghosts remain in the realms of deep darkness, harming others. Generally

spirits and ghosts are used to injure others. Their minds are totally deluded and defy all sorts of

reasoning. Whatever form men worship, ultimately they become that. A person worshipping a god

becomes that god as he is able to establish his consciousness with that form of god. The one whoworships demigods and goddesses become celestial bodies. But, the one who are associated with

spiri ts and ghosts become spirits and ghosts and suffer eternally through transmigrations.

Friday, January 28, 2011

BHAGAVAD GITA. CHAPTER XVI. 17 - 24Gita Series – 152: Chapter - XVI. Verse 17 – 24

“ Afflicted with narcissism, stubbornness, vanity and pride they perform sacrificial rites without following

the prescribed norms. Embroiled with egotism, brutal force, arrogance, lust and anger, these

demoniac creatures hate Me, who not only dwell in their own selves but in the selves of everyone.

These perpetrators of cruelty, worst amongst the humanity are made to transmigrate by Me through

demoniac wombs. They fail to attain Me in all their births and descend to the lowest level. Lust, anger

and greed are the three dreadful destroyers of the soul and are the three gates to hell and thereforeshould be abandoned. One should work for his own salvation, by freeing himself from these three

evils. The one, by ignoring scriptural precepts but following his own fanciful ideas, does not attain

perfection, happiness and liberation. Scriptures alone are your guide as to what should be done and

what should not be done. Therefore, Arjuna, you should perform all the actions as prescribed by

scriptures.”

Kṛṣṇa sums up the serious afflictions of remaining in demoniac nature while concluding this chapter and

explains briefly the benefits of dispelling demoniac nature. Narcissism is a quality that attaches

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importance to his own self, which is in contrast to universal consciousness. Extending warmth of love to

the fellow beings and compassion to plant and animal kingdom takes a person to the Lord, without any

serious effort on one’s part. This is basically because of the fact, that the Lord is omnipresent. One has

to be flexible in one’s approach to the society. Adamancy has no place in a peaceful and

compassionate society. The Lord hates vanity and pride. Any rituals associated with vanity and pride, do

not connect with the Lord. A yogi is the one, who is able to establish a link between the Lord and himself.

When a ritual is performed with pomp and vanity, it becomes a gross violation of commandments of

Sacred Scriptures. None of the Holy Scriptures advocates any rituals with pomp and vanity as they are

associated with conceitedness. The Lord is never pleased with such conceited rituals. The Lord is anembodiment of love and compassion. He has capacity to look deep within oneself. One can never think

of deluding Him.

Egotism, brutal force, arrogance, lust and anger are the qualities of a stupefied person and hence are

referred to as demoniac qualities. If ego is destroyed, rest of the qualities will never become evident. It is

only the ego that makes a person inhumane, arrogant and lusty. A person with haughtiness always

remains mentally derailed. Lust is another aspect that makes a person to stoop down to any extent.

Gods, goddesses, sages and saints are affected by lust. Stories are abounding about gods and sages

getting affected by lust. When a person is afflicted with lust, he loses his metal sheen, where amorousthoughts predominate. Anger is directly related to desire. When one becomes devoid of desire, his

temper is always under his control. Such a person never succumbs to the evil effects of anger. If one did

not get what he had desired, the resultant factor is anger.

Demoniac personalities are called creatures because they do not possess human qualities. Mind is the

foremost factor in humanity and when the mind is afflicted beyond repair, they are treated as demons.

Kṛṣṇa subtly conveys the importance of His omnipresent nature. He says that He also resides in the

selves of demoniac personalities. Without His presence, any manifestation does not happen. The Lord

does not distinguish between good and bad, as they manifest because of their own karmas. Kṛṣṇa givessuch a lengthy sermon to Arjuna, in the form of Bhagavad Gita, only to motivate him to perform good

karmas in order to attain liberation. The Lord is only the source of energy for all the beings. He does not

make a person good or bad. It is only the mind, intellect and ego that are responsible to shape the

personality of a person. But, the Lord dwells all the time within a physical body, acting as a witness to the

actions that unfold due to one’s karmas. Karmic law is the law of the Lord that is incapable of any

amendments. It is a law without any complications. The crux of the karmic theory is ‘what one sows, he

reaps only that’.

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Persons with demoniac qualities are lead by their past karmas. They do not make attempts to salvage

their karmic afflictions and on the contrary, go deeper and deeper into darkness of ignorance, thereby

making their souls to transmigrate a number of times. Karmic afflictions can be nullified only by

performing good karmas. Any amount of prayer to the Lord does not absolve a person from his karmic

afflictions. Kṛṣṇa says that lust, anger and greed are the three most dreadful enemies to the path of

liberation. If one gets afflicted with these evils, it is very difficult swim across their inherent current. Kṛṣṇa

says that these three qualities drag down a person to the lowest planes of darkness, where one’s mind

remains completely subverted. As already discussed, purity of mind is the only factor for liberation.Therefore, Kṛṣṇa makes it abundantly clear that one’s consciousness alone is responsible for the dawn

of spi ritual wisdom. One has to strive hard for realizing the Self by resorting penance. Penance does not

mean that one should sit in a meditative posture all the time. Penance means the purification of mind, by

getting rid of evil thoughts. Holy Scriptures lay down guidelines for pursuing a life that leads to the stage

of bliss and the ultimate liberation. For example, all the Upanishads intricately explain the process of

liberation. Bhagavad Gita is another example, where the Lord Himself teaches the spiritual path.

Knowledge and wisdom are the two important constituents while pursuing spiritual path that is very

difficult to pursue without regression.

CHAPTER XVI OF BHAGAVAD GITA IS CONCLUDED.

BHAHAVAD GITA. CHAPTER XVI. 13 - 16

Lalita Sahasranama

V Ravi


Gita Series – 151: Chapter - XVI. Verse 13 – 16

“They always assume, ‘This has been attained by me today. This desire of minehas been fulfilled today. I have this much of wealth. I am going to acquire further

wealth. This enemy has been killed by me today. I will kill the rest also. I am the

god. I am the enjoyer of wealth. I have attained all the siddhi-s. I am strong and

happy. I am rich and born in a great family. There is none equal to me. I am going

to perform yajna-s. I am going to give alms. I am going to enjoy pleasures’ and

thus get deluded by ignorance and stay confused all the time. They are afflicted

with desires and sensual pleasures and embroi l themselves in complete

d i li ti d i k d i t ll t f h ll ”

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Privacy Information demoniac quali ties and sink deep into all types of hell .”

Kṛṣṇa says that those who possess demoniac qualities do not think properly and their thoughts are

totally corrupted, always thinking about their selves alone. It is the spiritual ignorance that makes them

completely bewildered. They become highly egocentric with no concern for others. They find happiness

in sadism, which become the cause, for their ultimate fall. They do not have inclination to secure their

future by following spiritual path. They are concerned with accumulating wealth to satiate their sadistic

pleasures. They erroneously believe that they have attained supernatural powers. Supernatural powers

are not that easy to attain, as one has to do severe penance to attain such siddhi-s. They do not havetime and inclination to do penance and hence it is not possible for them to attain such siddhi-s. Further,

their minds are corrupted with afflicted thoughts that prompt them to indulge in actions that cause mental

and physical agony to others. They defy the logic of omnipresent nature of the Lord. Such illusionary

mind set makes them to consider them as gods and expect others to worship them as their saviour.

In order to boast their ego, they perform sacrificial fire rituals. The Lord never comes to a place that is full

of pomp and vanity. The Lord appears in person only in those places that is full of love and compassion.

They also claim that they hail from a family of great lineage. Generally, a person’s lineage can be found

out from his behaviour. They are completely engulfed with ego. Ego and spirituality are the two extremeends. Ego leads to destruction and surrender leads to liberation. Except physical strength, they have

none to be truly proud of. Selfishness, egocentric, pride, sadistic desires, craving for wealth, pomp,

vanity, injuring others are the qualities that ultimately pull them down to destruction. They face death with

extreme pain, with serious of dreadful transmigrations awaiting them. There will be no liberation for such

souls till the universe is annihilated by the Lord.

Kṛṣṇa says that one has to be extremely careful with the path they pursue. After all, what is sown is

reaped.

Tuesday, January 25, 2011

BHAGAVAD GITA. CHAPTER XVI. 7 - 12


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Shiva Sutras

V Ravi


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“The one with demoniac qualities do not know which action is right, and which is

wrong, as a result of which, they become impure both internally and externally.

They do not speak truth and end up in impropriety. They also say that the

universe is unsupported, without Lord and created out of lecherousness. Devoid

of knowledge, these afflicted souls become immoral and always think of injuring

others, indulge in evil acts and strive for the destruction of the world. Persisting

with insatiable desires and pursuing falsified precepts they exist as

personifications of hypocrisy, pride and arrogance. Indulging in everlasting pleasures and full of worries till their death and believe that this is all their

existence. Thinking that their life is only for sensual gratifications, they embezzle

wealth in illegal ways and bound by desire and wrath .”

Demoniac qualities arise out of darkness of ignorance causing infrangible illusion. Their minds shake off

its human tendency and become beastly in nature. Mind loses its capacity to think and gets totally

afflicted with sensory influences, leaving no room for intellect to prevail. This results in losing out their

capacity to think logically, leading to enacting of evil acts. A person with a right frame of mind will have

the capacity to circumspect, whereas the one with an afflicted mind is not concerned with theconsequences of his actions and always remains in a frenzied mood all the time, causing injuries to

others. They are called impure, both internally and externally because the frame of mind is reflected

through their bodies.

The qualities of such beastly men are being explained. They do not speak truth and indulge in all kinds of

inappropriate actions. They derive jubilation in harming others, both physically and mentally. They are not

concerned with karmic afflictions, as they do not believe in the existence of God. They believe that the

world has come into existence through carnal knowledge. They do not know anything about the formation

and existence of the universe or galaxies. They live on impulses and momentary and carnal pleasuresand never look beyond their present existence. They perpetually lay afflicted with ignorance of the

highest order and always remain in darkness. That is why scriptures describe demons as black in

colour. Because of their evil acts, they proceed to impregnate the world with all kinds of evils and

wickedness leading to its destabilisation and destruction. When their evil acts go unabated, the Lord

incarnates Himself and wipes them out. Demons in scriptures subtly refer to the darkness of ignorance

about spiritual life. There is no harm even if a person does not pursue the spiritual path, but he should not

denounce the one, who follows the spiritual path.

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They are never satisfied with evil oriented desires. Their desires always remain unabated and they go

un-confronted because of their might. They are unaware of divine commandments and they have their

own un-established and unconventional precepts to follow. They have falsified pride and arrogance,

making them incompatible to peaceful co-existence. There is no peace and harmony around them. They

always remain submerged in carnal pleasures. Their ungratified desires and lust, virtually lead them to

their own graves and they ultimately perish with a lot of pains. They always indulge in conceitedness and

in order to sustain themselves, they loot the innocent and make money through all unethical means.

When they are unable to satiate their desires, they turn themselves into a powerhouse of wrath andcause huge destruction not only to themselves, but also to the society at large. They are of the opinion

that their birth is to cause damage to the society and to the world at large.

Monday, January 24, 2011

BHAGAVAD GITA. CHAPTER XVI. 4 - 6Gita Series – 149: Chapter - XVI. Verse 4 – 6

“Pride, arrogance, wrath, harshness and ignorance are demoniac qualities. Divine qualities lead to

liberation and demoniac qualities lead to bondage. Do not grieve Arjuna, as you are endowed with

divine qualities. There are only two types of men in this world, one possessing divine nature and the

other having demoniac nature. Divine quali ties have been already explained to you and now listen to

the details of demoniac qualities.”

The nature of any man should be either good or bad. There is no intermediate position between good

and bad, such as neutral. Kṛṣṇa had already discussed about twenty six types of divine qualities. Before

elaborating the details, Kṛṣṇa brings out some of the worst demoniac qualities, such as pride,

arrogance, anger, harshness and spiritual and moral ignorance. When one has all these evil qualities, all

the human lineaments get assassinated, thereby qualifying that person to be a beast. The one with

divine qualities is totally endowed with sattvic guṇa and the one with demoniac qualities has the

combination of rajo and tamo guṇa-s, where there sattvic guṇa remains totally absent. Sattvic quality

leads to gaining of knowledge, as a person with divine qualities commands love and persons endowed

with knowledge come to him on their own and impart knowledge A typical example towards this is

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with knowledge come to him on their own and impart knowledge. A typical example towards this is

Kṛṣṇa and Arjuna. Because of Arjuna’s sattvic nature, Kṛṣṇa willingly imparts knowledge of liberation,

without Arjuna asking for it. Arjuna resorted to K ṛṣṇa to share his mental condition in the battle field. But

knowing the nature of Arjuna, Kṛṣṇa had on his own, imparted knowledge about the Self to Arjuna.

The quality of actions by those endowed with divine nature and the quality of actions by those afflicted

with demoniac nature are opposite each other, though it is extremely rare to find a person with all the

twenty six divine qualities. The activities of a person with sattvic qualities, always make him move

forward in his spiritual pursuit, thereby making him as a true spiritual aspirant. The person afflicted withrajo and tamo qualities, is induced to indulge ininjuring others, marking him as an embodiment of hatred,

evilness and cruelty. Such a wicked person is never prompted to think about the consequences of

hurting other beings, as he totally remains submerged in the darkness of ignorance and illusion. The

darkness of ignorance pushes him deeper into karmic afflictions and he continues to suffer from the

pains of transmigrations for ever.

Possibly, Kṛṣṇa might have noticed the signs or fear in Arjuna’s face, when Kṛṣṇa said the demoniac

qualities will continue to be deluded by bondage with no signs of liberation. That is why Kṛṣṇa tells Arjuna

that he is endowed only with divine qualities.

Sunday, January 23, 2011

BHAGAVAD GITA. CHAPTER XVI. 1 - 3

SHIVA SUTRAS

V RAVI

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The XVI chapter of Bhagavad Gita is known as “daivāsurasampadvibhāgayogaḥ”,

the yoga of discrimination between godly and demonic properties. This chapter has

24 verses. This chapter deals with moral virtues that are to be pursued and the

demonic qualities that are to be shunned.

Kṛṣṇa begins this chapter by saying, “Fearlessness, purity of mind, pursuing the

yoga of knowledge for realizing the Self, charity, conquering senses, performing

sacrificial rites to study holy scriptures controlling impulses straightforwardness

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sacrificial rites, to study holy scriptures, controlling impulses, straightforwardness,

practicing non-violence, truthfulness, absence of anger, renunciation, tranquilli ty,

criticizing others, compassion to all the beings, absence of avariciousness,

politeness, modesty, devoid of restlessness, devoid of faithlessness, magnanimity, patience,

courageousness, purity, absence of hatred, absence of vanity are the divine qualities.”

Kṛṣṇa enumerates twenty six types of divine qualities. These divine qualities are considered as essential

components to pursue the spi ritual path.

1. Fearlessness arises out of ignorance and causes the depletion of energy level of the body. Mostly,

fear is unfounded and causes a huge dent in one’s awareness. Fear also causes a weak foundation for

spiritual pursuit. Fearlessness also forms the foundational principle of all other qualities and causes

alignment of all other principles to fall in line with one’s spiritual pursuit.

2. Purity of mind is being repeatedly stressed by Kṛṣṇa, as the spiritual unfoldment happens only in the

mind that remains un-afflicted by senses. Sensory inputs cause deep impressions in the mind making

the mind impure. When the mind is embedded with impressions, it loses its luster making a person

susceptible to distraction. A distracted mind cannot progress in a meaningful meditation. Meditation canadvance only if thoughts are silenced. As long as the mind remains with the remnants of thoughts, it

cannot be purified. Any amount of meditation will be of no help if meditation is not done with a purified

mind.

3. Yoga of knowledge or jñāna yoga is another important aspect in spirituality. But what is knowledge

that is being spoken of here? It is the purest form of consciousnesses. Knowledge and consciousness

are interrelated. The higher the level of consciousness, higher would be the level of one’s knowledge. It is

only the knowledge that helps a spiritual aspirant to seek the Brahman through his mind. Knowledge

alone makes a person to differentiate between what is perishable and what is imperishable.

4.. Charity reflects one’s unselfishness and generosity. Charity does not depend upon the money or

material. Charity should be done only within one’s means. It is only the inclination that matters in charity. It

is important to give charity, only to the deserving one.

5. Conquering senses is not easy. Senses are prone to enjoyment and pleasure. Conquering senses

can be begun by talking less. Senses lead to desires and attachments.

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6. Performing sacrificial rites is the symbolic representation of pouring in as oblation, one’s spiritual

ignorance in the fire of supreme knowledge. Sacrificial rites also refer to religious practices that are

prescribed by śāstra-s. It is always advisable to begin spiritual pursuits after learning religious practices

along with reasoning, which form a strong foundation for spiri tuality.

7. Study of Holy Scriptures is important to attain knowledge about the Brahman. Unless one fully

understands what is sought by him, it is not possible to achieve the goal with perfection. If one does not

know the route to reach his destination, he cannot obviously reach the destination. Spirituality culminatesin the realization of the Brahman, in His total glory. Who is Brahman and how can He be attained are

taught only by the scriptures.

8. Impulses are the results of sudden spurt of desires and anger. If the mind is kept under restraint,

impulses will never sprout. The results of impulses are sometimes disastrous. Impulses are mostly

associated with anger and lust. Conquering senses will never lead to impulsive desires.

9. Straightforwardness, honesty and sincerity always go together. If there is a marginal affliction in any of

these, the qualities of all the three get affected.

10. Non-violence is the source to compassion. Nothing can be achieved by resorting to violence.

Violence arises out of impulsions.

11. Speaking truth gives less strain to the mind. Suppression of truth leads to enormous pressure on the

mind, as one lie leads to series of lies in order to corroborate each other that ultimately prove to be

disastrous.

12. Anger also arises out of impulsions. A calm and steady mind never becomes repulsive.

13. Renunciation is often referred to, in all the scriptures. Renunciation is not the end of a spiritual

journey, but the commencement of it. When one practices renunciation, most of the qualities described

here automatically blossoms forth.

14. Tranquillity evolves from a quietened mind. Pursuing spiritual path to its logical conclusion, realizing

the Brahman, surely needs a tranquil mind. A restless mind is the source for too many thoughts,

unconnected to spiri tuality.

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