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Harih Om Tat Sat. Jai Guru. Jai Guru.
I was speaking for Mukthisudhakaram yesterday. The chapter we are discussing is the sixteenth chapter. The name of the chapter is ‘Daivāsura-sampad-vibhaga-yogah’. It follows the fifteenth. There is a lot of relationship, comparison, contrast, evaluation etc. you can do if you read this Bhagavad Gita as a beautiful exposition from which you can and you should imbibe a number of elements, all of which will act positively on your sadhana and will make you a better and better seeker. Unfortunately, people don’t spend time for that. They may read Physics, Chemistry, Mathematics, Anthropology, Electronics and all that. In the same manner, their sadhana also has to be taken up as a subject and whatever is to be done to improve one’s sadhana should be done.
Suppose you find your sadhana is not progressing, why is it not progressing? What exactly is sadhana? And what is progress? This has to be understood. Maybe you don’t do the real sadhana or maybe you have had progress, but you are not able to assess it.
So, from the thirteenth chapter onwards, Krishna has been providing a lot of wisdom in the sense, knowledge about what is spirituality, what is meant by seeking, how the seeking can be intensified and enriched, so many things. So, you will find in the thirteenth chapter, He brought about twenty virtues as constituting wisdom. Then the fourteenth, He went over to fifteenth is the ‘Purushotthama Yoga’, the emphasis is that whatever is there within you which you denote by the term ‘I’, that in reality is the Supreme Truth. There is nothing greater than that. Whatever is the Purusha, He himself is the Purushotthama. And the Purushotthama is a reference to the Paramātma.
Now when He comes to the sixteenth, He is giving you another list. “Daiva sampath and Āsura sampath”. Why is He discussing it?
Only the Daivi sampath will take you to liberation, to the vision of God, to have the true wisdom, liberation and Āsura sampath will do the opposite. Nibandhāya – it will keep you bound. Is it not then necessary for you to find out whether you incorporate the Daivi sampath and you eliminate the Āsuri sampath, whatever is there?
The list of Āsuri sampath is much longer or bigger than the other list. Though Krishna says,
I have given you in all detail and expansion.
So, I was repeatedly thinking about it. Why is this Āsura sampath so much stressed? It has got a twofold objective. One objective is that you are living in a society which is a complex, viewed from any angle. Everything has got a place in this world. So, everyone also has a place. In that you will find, people always pick up the wrong ones, the harmful ones, the deleterious ones. So, such number will be far more, as it happened in the Kurukshetra battlefield. Eleven akshauhinis stood with Duryodhana and only seven they could collect from the whole of this continent, sub-continent, ‘Jambudweepa’ as they call it.
So that means, always the number of wrong people will be more, wrong people will be more. So, if you are surrounded by such a society, should you not sufficiently understand the society? Know how to deal with the unfavorable elements, at the same time how to develop the favorable elements in you, in spite of the fact that you are living and moving in an adverse society. The first point is that, consider and pick up all Āsuri sampath. What are the items, what are the lakshanas, and see whether you have them or not. It is not that you are to be stamped as an Āsuri sampath person, maybe you are Daivi sampath person. But it may not be full, and the balance is filled by the opposite.
So, what are these Āsuri sampath factors? How do they affect you? It is not that we are going to assess somebody. Assess ourselves. And also concurrently, understand that such people will be there. If you happen to know somebody to be of that category, leave him to himself and get away from that person. I think that smaller or bigger degrees of Āsuri sampath will be there in every sadhaka. So, to identify them in clear detail and eliminate them is an important task, important task. For that you should know, what are the adverse and negative elements.
Now throughout the narration you will find the Āsuri sampath is focused on ego and abhimāna, mineness. These are the two elements which give rise to everything else. A self-estimation, ‘I, I can do anything. I want everything. What is there to think about?’ This extends to not merely the sensory field, but also to the mental and intellectual field. So, they cook up their own philosophy, their own ideology. ‘What is there? If I have food to eat and dress to wear and enough of resources for me to play with the world, to indulge in anything I want, to enjoy whatever I want, that is the best, that is the best, that is the best.’
See, people are becoming terrorists knowing very clearly that their end will have to be from a bullet. In spite of it they say, ‘What is there to face a bullet? After all, it is a heroic death. As long as I live, I will live with plenty and I will do whatever I want. So, I have the satisfaction.’ This becomes a philosophy for them. And whenever anybody begins to think like that, you will find some people follow him also. Any kind of an ideology when presented, some people by the law of variety will hear and follow it. This is how this path is continuing.
Yesterday I was speaking about the attitude of terrorists and terrorism as a way. How does it come up? It is because of the Āsuri sampath. They say “The world has nothing like God. It is all a contact between the male and the female elements. Nothing else is there. We don’t have to worry about it.” There is no relationship, there is no gratefulness, there is no higher thinking. Nothing is necessary. So, Krishna spends quite a lot of time in explaining this Āsuri sampath.
I thought of mentioning to you only one point. Read them and whatever elements are there which you think you have, be careful about them. When you call them Āsuri, automatically an aversion grows in us and an insistence that I should get rid of it. No sadhaka will be liking to be stamped as an Āsuri man or Āsuri person. So, when we understand that these traits are belonging to the Āsuri category, automatically we get pricked and we develop, develop the will, wish and resolve to get rid of it. Always when we find something to be wrong, the insistence to get rid of it is spontaneous, irresistible.
So, I have to spend maybe one or two days more in discussing this Āsuri sampath. I am spending quite some time to find what can be said about each point to make it interesting. So, we are going through some writings here and there, but wonderful. Because after all it is part of Gita, so I want to give it sufficient importance. Not that I rush through and then say it is nothing. Let us go through. So, I would like to emphasize it. Some people whom I met here and there, they say “Swamiji, you are discussing Gunathraya! We never thought that the Gunathraya consists of so much of expansion, so much of depth, so much of loftiness and content.” So, when we explain matters very well, that sticks to the mind and they are able to remember it, people.
So always don’t dispose it off, going to the elements which constitute Āsuri sampath and see how many of them are in you. Maybe in a very low degree and eliminate it by understanding that it is Āsuri and you should not allow or incorporate any one of them. That assessment is very important. Then only we get the will and wish to get rid of it.
Harih Om Tat Sat. Jai Guru. Jai Guru.