SUMMARY

Divine qualities : The harbinger of Purushottama Yoga

Friends, in the first five Chapters of the Gita, we saw how life should be lived and its purpose fulfilled. From the Sixth Chapter to the Eleventh one, bhakti was viewed from various angles. In the Eleventh Chapter, we had the grand vision of bhakti. In the Twelfth Chapter, we compared saguna and nirguna bhakti and had a look at the noble attributes of the bhakta. Karma and bhakti were thus dealt with up to the Twelfth Chapter. Jnana was then discussed in Chapters 13, 14 and 15. We learnt therein that the Self should be separated from the body, the three gunas should be conquered for that purpose and in the end, we should see the Lord everywhere. In the Fifteenth Chapter, the whole science of life was seen at a glance. Life reaches its consummation in Purushottam Yoga. Nothing remains to be said thereafter.

Now, what does this Sixteenth Chapter tell us? Just as the glow on the horizon proclaims that the sun is about to rise, the rise of Purushottam Yoga in life is preceded by the glow of virtues. This Chapter describes this glow, and also the darkness which this glow dispels.We should assess our experience, see how far good tendencies have become part of our nature and how many virtues have been imbibed, how far life has been infused with the spirit of service. This is what this Chapter tells us. In this context, the Gita uses the term ‘daivic sampatti’ (divine qualities) and calls the qualities opposed to them ‘asuric’ (demoniacal). The Sixteenth Chapter describes the battle between these two sets of qualities.

The forces of light and darkness (the battle between the good and the evil)

Giving the allegory of a battle, The Gita tells us what to do when there is conflict of duties. The Sixteenth Chapter depicts the battle between the good and the evil. Allegorical description of the battle is also there in the Gita.

There is battle within us in our mind.Virtues and vices are pitted against each other within our mind. Both the armies are in neat formations. Every army needs a commander. Fearlessness( abhaya) is the leader of all virtues. An army has to be alert about attacks both from the front and the rear. It can be surreptitiously attacked from the rear as well. Therefore, while fearlessness is in front, humility should guard the rear.Virtues can be developed only by keeping fearlessness in front and humility in rear. Most of the twenty-four virtues in between them can be said to be synonyms of non-violence. Compassion for all creatures, gentleness, forgiveness, serenity, freedom from anger and malice—all these are different terms for non-violence.In short, Truth and non-violence develop because of fearlessness and humility

Against this army of virtues, the army of vices is pitted. About hypocrisy, ignorance etc., the less said the better. We know them well. Hypocrisy is as it were ingrained in us. And of ignorance, it can be said that it has become an innocent excuse for us to cover our lapses.We know that ignorance of law is no excuse in a court of law. Ignorance of the Divine Law too is a crime.Lord says that ignorance is a sin.The sins of others should be forgiven, but it is a sin to forgive ignorance in ourselves. We should not allow the least vestige of ignorance to remain in ourselves.Thus the divine and the demoniacal qualities are arrayed against each other. We should stick to the divine qualities and shun the demoniacal ones.

Non-violence

We have been observing battles and wars between human beings.Every military head says that we fight to establish peace in the region.However ,one thing is sure that you cannot establish peace or non-violence by using violence.In fact that way,you will end up with more violence.

A great experiment in non-violence : Giving up flesh-eating  

We saw how non-violence in human relationships is characterized by conflicts and clashes. But there is conflict between the men and the beasts too. Men have still not been able to solve the conflicts among themselves and they are also unable to live without eating the flesh of animals of lower and weaker species. 

Human beings have been around for thousands of years and still they have not thought about how to live in a way befitting the human beings. They are still unable to live like human beings. 

But change is taking place in this respect as well. In all probability, men in prehistoric times ate roots and fruits only.However,unfortunately ,later on,most of the human societies became flesh-eating.

In old times,they used to sacrifice animals and Rishis and Munis also ate meat. However,later on they gave up that with great control.Today there are many vegetarian people.Some people have left milk also.

In short, we should go on experimenting with fearlessness and humility. There is ample scope for development; no virtue has yet been developed to perfection.

The three asuric ambitions : Power, Culture and Wealth

The Lord has described the demoniacal qualities too, so that we could keep away from them and concentrate on the development of divine qualities. The essence of the demoniacal way of life is in three things : power, culture and wealth. Those with this nature want to impose their culture on the whole world, believing it to be the best. And why is it the best? Because it is theirs! Individuals with this nature, and empires built up by such individuals, are after these three things only. 

If your culture is really great, let it be reflected in your actions, in your conduct. The people are, however, not bothered about that. To aspire to spread the culture that we do not have in our own life is a demoniacal (asuric) way of thinking. 

In the same way, some people think, ‘I am the only one fit to possess all the wealth in the world. I want all that wealth and I shall have it.’ They claim that they want wealth to distribute it equally among all. Modern demons want to concentrate all the wealth in their hands ostensibly to redistribute it.

For this, they seek power. They want concentration in their hands. They want their word must prevail. Everybody must follow their dictates. Freedom means obedience to them!—That is what they think. Thus the demoniacal nature lays stress on culture, power and wealth.

Self-restraint : The scientific way to get rid of desire, anger and greed

We should try to get rid of the asuric tendencies. Desire, anger and greed represent the essence of the demoniacal character. These demoniacal passions have the world dancing to their tune. This dance must stop. We must shake them off. Anger and greed spring from desire. Greed follows desire when circumstances are opportune for the gratification of desire; and anger follows when desire is thwarted. The Gita has enjoined us repeatedly to keep away from these three enemies. The same has been said at the end of the Sixteenth Chapter. These are the three broad gateways to hell. Roads leading to hell are quite wide and there is a lot of traffic through them! One can find many companions on the way. But the path of truth is narrow.

Taking all this into consideration, live in the world with self-restraint and avoid excesses. Do not follow your whims; and the whims of others as well. Loksamgraha does not mean going by what the people want. Organizing men in large numbers or accumulating wealth are not the indications of progress. Loksamgraha means showing the people the path of pure morality. 

In short, the Lord has exhorted us in this Chapter to shun the demoniacal qualities and acquire the divine ones. Let us make efforts in this direction.

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