143 - Guiding Ourselves Towards Divine Qualities| Swami Tattwamayananda
16th Chapter: Verses 3, 4, 5, 6, 7, 8
Gita’s conclusion is that the essence of spirituality is about becoming a good human being. This is emphasized in the 9th chapter, in the 12th chapter and in the 16th chapter. The qualities described in these chapters should be imbibed and should express themselves in our everyday interaction with fellow beings.
In the 13th verse of the 9th chapter, Lord Krishna says that the one who is dedicated to God should have these divine qualities and should be broad minded.
The commentators of the 16th chapter divide human types into three categories. The first group is endowed with Daivi Sampat – those who have divine spiritual characteristics and are naturally inclined to do good. At the other extreme is the third group, those endowed with Raakshasi Sampat – they are evil and cannot do any good by their very nature. In between is the second group – those endowed with Asuri Sampat – they are neither evil, not divine; they have temptations, and are still striving to be spiritual. There is a long list of such people in the world, and such people should be watchful of what they feed to their mind – by doing noble deeds, they can evolve spiritually.
A long list of undesirable characteristics is given in the 4th verse as a red flag to help humans to avoid following the path of Asuri Sampat or Raakshasi Sampat.
The 2nd verse says that a spiritually evolved person practices ahimsa (non-violence) in thoughts, words and deeds. According to Gita, Ahimsa means avoiding any conscious or deliberate thought/word/deed that can directly or indirectly cause harm to others.
The 3rd verse lists the following characteristics of a person endowed with Daivi Sampat: Boldness, forgiveness, fortitude, purity, absence of hatred, and absence of provide.
A devotee of God is in a state of perfect inner contentment. He has the strength of mind, the will power, the determination to withstand the problems of life and not be shaken by them. Strength without goodness is dangerous – it can create problems for others. Goodness without strength is useless and unproductive.
The 4th verse lists six undesirable characteristics of those endowed with Asuri Sampat: Hypocrisy, arrogance, self-conceit, anger, rudeness, and ignorance.
Hypocrisy does great harm to the mind. When we are straightforward, there is only one layer in the mind. When we think something else, say something else, and do something else, we create many artificial layers, which create conflict and harm the mind. Being upright and sincere to ourselves is necessary for our mental health.
5th verse: “Of the three types - Daivi Sampat, Asuri Sampat or Raakshasi Sampat - Daivi Sampat leads to liberation. The other two lead to bondage. Arjuna – you do not have to worry as you are born with Daivi Sampat.”
Samsara refers to the cycle of birth, death and rebirth – our actions leave a residual effect on our mental system, which then become strong attitudes that prompt us to do further actions (karma-vritti-samskara-chakra). We carry these mental tendencies with us from life to life. Daivi Sampat helps us get out of Samsara and eventually attain liberation. The other two keep us rotating along the wheel of Samsara.
Lord Krishna anticipates that Arjuna has a doubt about where his character stands. Anticipating this doubt, he clarifies that Arjuna is born with Daivi Sampat.
The easiest way to acquire Daivi Sampat is to start practicing spiritual disciplines – prayers, reading scriptures or doing noble deeds. The spiritual energy from these disciplines enriches the mental system.
When we undertake spiritual practices, the mind develops the ability to react to life’s situations in a matured manner. Just writing down answers on how to respond to specific life’s situations will not help, because our mind has to be made ready to cooperate.
6th verse: “There were two types of beings at the beginning of creation. I have described the divine ones. Now let me describe the other.”
From the 7th verse onwards, Lord Krishna describes the external manifestations of those endowed with Asuri Sampat.
In the 7th and 8th verse he says: “They do not know what do and what not to do, they have no sense of purity or impurity, they do not have a sense of propriety or impropriety, and they do not have a sense of truth or untruth. They have a natural disposition towards doing the wrong things.”
Vedanta discusses two types of temperaments in individuals. (1) Pravritti – those who live in the world as normal human beings enjoying comforts of the world. (2) Nivritti – those who choose to live a life of renunciation.
Even when we follow the path of Pravritti, we should be guided by dharma, in our pursuit of artha and kama. Kama means desire. Artha refers to the means to acquire material comforts and fulfil desires. Both artha and kama are regulated by dharma, a self-regulating mechanism and a sense of self-restraint. This self-restraint helps us enjoy the world without harming the mind with worries and anxieties.
Mahatma Gandhi considered Gita as a commentary on the first two verses of the Isha Upanishad, which says: “The whole world is pervaded by the Divine. Therefore, enjoy the world through renunciation.” We can enjoy the world by having the awareness that everything in this world is, by its very nature, impermanent. This intellectual knowledge needs to become spiritual common sense.
Practicing vegetarianism is helpful in the beginning stages of spirituality but it is not a definition of spirituality. During early stages, it can help bring down negative biological drives, emotions and feelings.
Gita’s conclusion is that the essence of spirituality is about becoming a good human being. This is emphasized in the 9th chapter, in the 12th chapter and in the 16th chapter. The qualities described in these chapters should be imbibed and should express themselves in our everyday interaction with fellow beings.
In the 13th verse of the 9th chapter, Lord Krishna says that the one who is dedicated to God should have these divine qualities and should be broad minded.
The commentators of the 16th chapter divide human types into three categories. The first group is endowed with Daivi Sampat – those who have divine spiritual characteristics and are naturally inclined to do good. At the other extreme is the third group, those endowed with Raakshasi Sampat – they are evil and cannot do any good by their very nature. In between is the second group – those endowed with Asuri Sampat – they are neither evil, not divine; they have temptations, and are still striving to be spiritual. There is a long list of such people in the world, and such people should be watchful of what they feed to their mind – by doing noble deeds, they can evolve spiritually.
A long list of undesirable characteristics is given in the 4th verse as a red flag to help humans to avoid following the path of Asuri Sampat or Raakshasi Sampat.
The 2nd verse says that a spiritually evolved person practices ahimsa (non-violence) in thoughts, words and deeds. According to Gita, Ahimsa means avoiding any conscious or deliberate thought/word/deed that can directly or indirectly cause harm to others.
The 3rd verse lists the following characteristics of a person endowed with Daivi Sampat: Boldness, forgiveness, fortitude, purity, absence of hatred, and absence of provide.
A devotee of God is in a state of perfect inner contentment. He has the strength of mind, the will power, the determination to withstand the problems of life and not be shaken by them. Strength without goodness is dangerous – it can create problems for others. Goodness without strength is useless and unproductive.
The 4th verse lists six undesirable characteristics of those endowed with Asuri Sampat: Hypocrisy, arrogance, self-conceit, anger, rudeness, and ignorance.
Hypocrisy does great harm to the mind. When we are straightforward, there is only one layer in the mind. When we think something else, say something else, and do something else, we create many artificial layers, which create conflict and harm the mind. Being upright and sincere to ourselves is necessary for our mental health.
5th verse: “Of the three types - Daivi Sampat, Asuri Sampat or Raakshasi Sampat - Daivi Sampat leads to liberation. The other two lead to bondage. Arjuna – you do not have to worry as you are born with Daivi Sampat.”
Samsara refers to the cycle of birth, death and rebirth – our actions leave a residual effect on our mental system, which then become strong attitudes that prompt us to do further actions (karma-vritti-samskara-chakra). We carry these mental tendencies with us from life to life. Daivi Sampat helps us get out of Samsara and eventually attain liberation. The other two keep us rotating along the wheel of Samsara.
Lord Krishna anticipates that Arjuna has a doubt about where his character stands. Anticipating this doubt, he clarifies that Arjuna is born with Daivi Sampat.
The easiest way to acquire Daivi Sampat is to start practicing spiritual disciplines – prayers, reading scriptures or doing noble deeds. The spiritual energy from these disciplines enriches the mental system.
When we undertake spiritual practices, the mind develops the ability to react to life’s situations in a matured manner. Just writing down answers on how to respond to specific life’s situations will not help, because our mind has to be made ready to cooperate.
6th verse: “There were two types of beings at the beginning of creation. I have described the divine ones. Now let me describe the other.”
From the 7th verse onwards, Lord Krishna describes the external manifestations of those endowed with Asuri Sampat.
In the 7th and 8th verse he says: “They do not know what do and what not to do, they have no sense of purity or impurity, they do not have a sense of propriety or impropriety, and they do not have a sense of truth or untruth. They have a natural disposition towards doing the wrong things.”
Vedanta discusses two types of temperaments in individuals. (1) Pravritti – those who live in the world as normal human beings enjoying comforts of the world. (2) Nivritti – those who choose to live a life of renunciation.
Even when we follow the path of Pravritti, we should be guided by dharma, in our pursuit of artha and kama. Kama means desire. Artha refers to the means to acquire material comforts and fulfil desires. Both artha and kama are regulated by dharma, a self-regulating mechanism and a sense of self-restraint. This self-restraint helps us enjoy the world without harming the mind with worries and anxieties.
Mahatma Gandhi considered Gita as a commentary on the first two verses of the Isha Upanishad, which says: “The whole world is pervaded by the Divine. Therefore, enjoy the world through renunciation.” We can enjoy the world by having the awareness that everything in this world is, by its very nature, impermanent. This intellectual knowledge needs to become spiritual common sense.
Practicing vegetarianism is helpful in the beginning stages of spirituality but it is not a definition of spirituality. During early stages, it can help bring down negative biological drives, emotions and feelings.
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