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Vicharasetu Jun 2005 The Path of Introspection •…¿ ¥…i…¬ +…{x……‰ i… {…Æ˙®…¬ The seeker has to be watchful about the prevalence of evil traits in him and in the society around. While he should strive to safeguard against these in himself, he should be equally ready to encounter tese in others. Without disgust, fear or intolerance he should persist with his spiritual elegance and resolve, even in the most adverse situations. This is possible only by equipping oneself with the right wisdom about his real identity as well as the nature of the world and its complexities. ---- Swamiji June 2005 Vol. 40 No. 9 Contents Essential Concepts in Bhagavadg¢t° – 93 Evil Traits & Their Subjugation Bhaagavatam in Daily Life Ma Gurupriya Poojya Swamiji’s Message – 72nd Jayanti 72nd Jayanti of Poojya Swamiji – Report Back to Eternity Pritam Gupta (Delhi) Subscription Annual 12 years' India Rs. 50/- Rs. 500/- Foreign (by Air) Rs. 750/- Rs. 7500/- Narayanashrama Tapovanam Venginisseri, P. O. Paralam, Thrissur. Kerala - 680 575. India. Fax & Tel. (0487) 2278363 email: [email protected] Website: http://www.brahmavidya.org Essential Concepts in Bhagavadgeeta – 93 Evil Traits & Their Subjugation Enumerating the divine qualities, Krishna gives a complete picture of human traits and tendencies. The description naturally covers the devilish or destructive traits also. Krishna’s list in this is longer and more detailed. Why should the evil tendencies be described at such length? The saadhaka’s focus must always be on cultivating good and benevolent traits in himself. At the same time, he has to understand that the opposite qualities also go to constitute Nature and that in some, these traits and expressions may be more than in others. So, how to deal with evil and evil- mongers becomes a very crucial question. It is possible that some destructive traits are either present in the seeker or are likely to entrap him any time. Moreover the society he lives in is itself a blend of the two notes. He has to strive to safeguard against and win over the unwanted tendencies. So, he should be sufficiently poised to face the adverse notes and must go forward without getting unduly perturbed by them. This means he has to make a provision in his mind for all kinds of individuals and groups around him. This is possible only through discretion and enlightenment, which alone have the power to contend and eliminate the °sur¢ traits. The clarity and confidence instilled by this kind of spiritual enlightenment are ineffable. They alone help the seeker go forward without hesitation. The purpose of spiritual wisdom or enlightenment is to imbue the seeker with right perception and strengthen his mind and intelligence to be effective in any situation. In wisdom alone lie innate power, resolve and skill. Krishna continues with the description of the traits: n˘®¶……‰ n˘{……Ê% ¶…®……x…∂S… GÚ…‰v…: {……Ø˚π™…®…‰¥… S… * +Y……x…∆ S…… ¶…V……i…∫™… {……l…« ∫…®{…n˘®……∫…÷Æ˙“®…¬ ** (16.4) nˢ¥…“ ∫…®{… u˘®……‰I……™… x…§…xv……™……∫…÷Æ˙“ ®…i…… * ®…… ∂…÷S…: ∫…®{…n∆˘ nˢ¥…“®… ¶…V……i……‰% ∫… {……hb˜¥… ** (16.5) Ostentation including hypocrisy, arrogance, pride, hatred and anger, cruelty or harshness, ignorance and delusion – these are the features, Arjuna, of one born with destructive qualities. Divine traits conduce to liberation, freedom, and the destructive ones to bondage. Do not lament or grieve, Arjuna, you are born with the divine qualities. In six characteristics, Krishna has summed up the destructive human tendencies. To pretend to be whatever one is not is ostentation. A virtuous person will not feel the need to display his virtues deliberately. In all his thoughts and actions, his virtues will definitely find a place. No particular effort is necessary to consciously display them. Arrogance or conceit is another destructive trait. The seeker must strive to be humble, soft-spoken and considerate on all occasions. Arrogance is unspiritual. It will always bring downfall. Abhim°na denotes pride. To be good and noble is laudable. But if it stimulates pride or infatuation, it spells danger. By its very nature, abhim°na is wrong and destructive. Like white ants devouring the very core of the timber they inhabit, arrogance and abhim°na eat one off. Hatred and anger are also self-destructive traits. P°ru¿ya denotes hardness or harshness. Spirituality has the sure effect of melting and softening the inner personality. The opposite quality has no place in spirituality. Krishna now brings in ajµ°na, ignorance. To remain blinded, refuse to listen to the words of the wise, heed the pronouncements of Scriptures, is the result of sheer ignorance. How destructive it is to shut the doors to wisdom! But this is a distinct note of the non-divine people, the asura kind, says Krishna. The seeker has to be watchful about the presence of such traits and prevalence of these in the society around. While he should strive to safeguard against them in himself, he should equally be ready to encounter these vices during his interaction with others. Without disgust, fear or intolerance he should persist with his spiritual elegance and resolve, even in the most adverse situations. And this is possible only by equipping himself with the right wisdom about the world and its allied complexities and challenges. Krishna’s life was confronted with many a conflict. He had to meet and move with a variety of persons. It was a crucial occasion when Duryodhana and Arjuna both arrived in Dvaraka seeking Krishna’s favour to fight the Mahabharata war. Imagine how grave was the unexpected confrontation it brought! Without losing composure, in all prudence and forethought, he ensured that Duryodhana got Dvaraka’s huge Naarayanee Army and Arjuna chose the unarmed Krishna himself. Aasura tendency was met in its own style and need and the daiva after itself. Unless Krishna’s response was excellent, his behaviour exemplary in dealing with the occasion unaffectedly and judiciously, was such a splendid outcome possible? While telling Arjuna that the divine traits alone will take one to the pedestal of supreme freedom, Krishna also emphasizes that the destructive traits have surely a binding effect. One should always therefore pay attention to cultivate the necessary virtues, if his spiritual pursuit has to lead to fulfillment. To Arjuna’s great relief, Krishna confirms: “O Arjuna, grieve not. You are born with divine tendencies”. By this, Krishna assures seekers everywhere, that they are all endowed with divine qualities or attributes. This assurance is very important in the life of seekers. To strive for spiritual wisdom and perfection is good, great and the ultimate in human life. Whether the pursuit will be effective and will progress to fulfillment is a natural doubt of any seeking mind. This generates a feeling of uncertainty and a sense of despondency too. A good teacher has to redress this condition of the seeking mind effectively. Therefore the words of assurance are indeed significant. Any one who has a mind to listen to or read spiritual dissertations is, by that very fact, imbued with spiritual virtues. It was in response to Arjuna’s spiritual submission and yearning that Krishna began to impart spiritual wisdom to him. Arjuna involved himself wholeheartedly in Krishna’s exposition of the Supreme Truth and he began to raise pertinent questions. Does this not clearly show virtuousness in Arjuna? The wicked or destructive kinds do not pay attention to the Wise. They have no sense of discretion or discrimination to perceive and evaluate matters morally, ethically or spiritually. They do not recognize anything like redemption or liberation for the mind. Nor do they give any place for inner purity, holiness, righteousness, truthfulness and the like (øloka 16.7). The devilish natured people believe that the world does not have any eternal foundation (aprati¿∂ham). They declare that there is nothing like truth and to think of anything like a Supreme God Almighty is non-sense. Everything is born out of male-female union (aparaspara-sambh§tam -16.8), and therefore passion alone is what matters in life, they claim. Bi……∆ o˘Œπ]ı®…¥…π]ı¶™… x…π]ı…i®……x……‰%±{…§…÷r˘™…: * |…¶…¥…xi™…÷O…EÚ®……«h…: I…™……™… V…M…i……‰% Ω˛i……: ** (16.9) Fostering this kind of vision, those with destructive or devilish tendencies are virtually lost in the hands of their own distorted notions, engrossed in villainous acts leading to degeneration and ruin. Human mind and intelligence are capable of fostering good as well as bad to any extent. There are noble and benevolent views and visions available to help and compel the way of good. Equally, there are maleficent vision and inspiration to promote the cause of bad. Here Krishna describes the harmful, unsocial, fissiparous qualities fostered by the wicked minds. The view of the wicked minds is that the world has no base and therefore it allows one to do anything whatsoever. Such destructive and extremist views give them sanction to indulge in any kind of vice and endanger the society. With greed and infatuation, given to pride and prestige, they cling to deluded notions and beliefs to pursue vicious acts and schemes (16.10). Led by endless ambitions, they embark upon all kinds of wicked means for amassing wealth, employing it as a tool to accomplish anything they set their minds on (16.11). They feel proud of whatever they inflict on those whom they hate. Without rhyme or reason, they go on destroying those whom they dislike or who stand in their way. They proclaim themselves as God Incarnate. They cite their own reason to support their atrocities. They feel they are the most powerful and the most lucky. None can match them. All else are but inferior. They perform yajµas and y°gas with their own wicked motives.
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