Maha Upadesh of Aadishri; Part – 24 A

Maha Upadesh of Aadishri; Part – 24 A

(Aadishri Arun)

Maha Upadesh of Aadishri, Part - 24 A

Surrender to God is the culmination of all the pathways to Godhead. All tools, all knowledge is useful only when the realization dawns on a person that, he is a small entity and God is vast and that by the dint of his own efforts, he as an individual cannot ever reach God. The realization dawns that it is only by the grace of God, that Godhead can be reached. Such a person surrenders to the divine will and he is liberated.

This surrender has to be total-Ego, intellect, body-attachment to all these things, has to be given up. And the motive of giving up should not be yet again another transaction. If one gives up anything because one will get God as a result, then such a desire will itself prevent surrender and realization.

A person who surrenders everything in the true spirit, without any desire for anything worldly, such a person merges with Guru and God.

Such a person, finding his true resting place, achieves happiness, contentment, detachment, patience etc on his own without having to do anything to achieve them, simply because such a person realizes the essential nature of Himself, God and the nature of existence. Being in this eternal truth such a person naturally finds peace.

The four things that need to be offered to God are-your mind; your devotion; your worship and you’re your faithful salutations. This is what is written in the Gita chapter 18 verse 65.

Have you ever wondered what prevents us from god realization?  If you study the problem in depth, you will see that it is your mind alone that prevents you from reaching the divine state. And we can cross the mind only by surrendering to something that is higher.

It is also a fact that all the disciples of a Guru do not achieve the same levels of realization. Have you wondered why?  The reason is because the level of surrender of each disciple is different.

The higher the surrender the greater the progress. It should noted that faking it does not work. Pretending to surrender will not solve the problem. It is only when you trust the Guru and his teachings completely, only then surrender becomes real and liberation achieved.

It should also be understood that surrender is not an action or karma but a state of mind and heart. As you believe so shall you become.

Promises are always Fulfilled

Promises are always Fulfilled

(AADISHRI ARUN)

Promises are always Fulfilled

 

As you go through the turbulence of life, you realize that there is nothing certain in life.  Anything can happen and on many occasions you find yourselves helpless in spite of our best preparations. That is the time many of you turn to God and pray to Him to solve your problems. You expect God to turn your sorrow into joy and to get rid of your difficulties and troubles. Most of you remember the Lord only in times of trouble and that’s when you quickly remind Him that He is your father and therefore it is His duty to help you. You also remind Him that it is His duty to He help you as He had promised to do so.

 

 

Look at the nature of God’s promise and what is the help that God  promises you?  The answer is straightforward. God promised you that He would always provide you with the way to salvation, that no circumstances in the world would be able to prevent you from finding your way back to Him if that’s what you really wanted.

What is the basis of this promise?  The answer is that the only reality in this world is God.  The universe where you live has been constructed from just a fraction of the Lord’s essence.  This universe is a time-bound, ever-changing entity that is in its essence unreal.  It is like the movie that is played on the screen of life.  Since the only thing that is real is God therefore that is what God promises you-Himself.

You are individual souls that have emerged from the soul of God.  That means you are one family and what does one promise one’s child?  Only the truth! After-all would you promise your child the truth or sweet lies? Since God loves you, He promises you salvation, since that is the only goal worth pursuing.  The rest is just a chimera.

Thus when you ask God for guidance so that you may reach back to Him, He listens to you.  He makes the way smooth for you to go back to Him.  In that situation, the greatest of difficulties are unable to prevent your journey back to the land of truth. But the problem is in what you ask.  You don’t ask Him for salvation.  You mostly ask God for escape from your present troubles.  When the troubles are over, you forget God. You must ask ourselves-Did God promise you to remove your troubles while you continued to live a sinful self-indulgent life?  NO!  That wasn’t what He had promised.

The basic fact is that in creation you must live as per the rules of creation-the law of Karma.  You must reap what you sow these rules have been made by God Himself for the purpose of the smooth running of creation. God will not break His own rules for you lightly.  The only except is when you ask for salvation.  That’s when the rules disappear and only your love for God matters.

Therefore No matter what you have done in the past, just commit yourself to the Lord. His sacrifice is capable of paying the penalties for your sins. He loves you so much that He is ready to do anything for your happiness. The Lord said –

In this world you will have trouble. But take heart! I have overcome the world. Trials and tribulations may come; but be assured that Lord will not forsake you even amidst all these trials and tribulations. He will surely help you. You need not be afraid when Lord is with you to guide you and to help you in all circumstances. God also assures His seekers that He would deliver the righteous from all afflictions. All we need to do is to have patience. You must wait for the deliverance of the Lord and count on His promises. God’s timing is perfect. Every things happens exactly when it is supposed to happen and not a minute sooner or not a minute later.

As I mentioned above, your seeking for the Lord must be sincere.  And be warned-Your faith will be tested and only then will you be permitted into the land of the faithful and the pure.  It is Satan’s job to test your resolve and commitment. Satan will bring all type of temptations and problems in your life and he will always try to shake your faith in the Lord.  He will taunt and test you by saying that God’s promises will never come true. But your faith must not be shaken. Remember that finally it will be done as the Lord wishes. As the Lord’s Prayer says, “Thy will be done on earth as it is in heaven.” This is an absolutely wonderful promise. What a picture of the love and kindness of God! Even when you struggle in your faith, He will remain faithful to you because you are part of Him and He can’t deny Himself.

God has made the following declaration about the importance of timing and why you must wait for the perfect time to come.  He said– “My time has not come.” This means that it is not yet the time for miracles but that time is now fast approaching.

God has come down on this earth with the new name of  Lord Kalki and He has promised man that He will give him abundance of all kinds. What are those things? Some of them are listed below:

(1)  Prosperity in terms of money and Employment

(2)  Fulfillment of all needs without undue struggle

(3)  Healing of disease

(4)  Granting of wisdom and guidance

(5)  A happy family life

(6) A peaceful life

(7)  Help in overcoming temptation

(8) Deliverance to the Promised Land and protection

(9)  Absence of fear

(10) That God himself would come to us to guide us back to the Promised Land

(11)  The end of suffering and pain

Gita Saar, Chapter – 18

Gita Saar, Chapter – 18

Gita Saar, Chapter – 18

(Aadishri Arun)

Gita-Saar-Chapt- 18

In the last chapter of the Gita-chapter 18, Lord Krishna summarizes the fundamental principles of the Gita and reiterates its basic message.

Chapter 18 starts with elaborations on the nature of Action. Lord Krishna explains that individual actions and the intention behind our actions are the crucible-on which depends our ultimate destination-whether it is bondage or liberation.

All of us are bound by having to act since no-one can be inactive in this physical life and every action committed ( in thoughts deeds or words) has binding impacts attached to it.

The million dollar question then is – How to escape the bondage of our actions and be liberated?

The Gita explains that when action is done right, it no longer binds us to the wheel of re-birth and such an action is deemed Dharma-righteous action. Such an action leads us to liberation.

It can be said that by committing right action-Dharma, that is the only way to liberation and here in the last chapter of Gita Lord Krishna gives full emphasis to the understanding of what is Dharmic action.

The chapter 18 starts with Arjuna asking Lord Krishna about the nature of Tyaga (giving up worldly objects) and Sanyaas( renunciation & withdrawal from the world).

The reason why Arjuna asks this question is because he is still trying to avoid the action of battle in which he will have to kill his relatives and friends. He wonders that if Dhyaana, Tyaaga and Gyaana are equally valid methods to reach liberation, then why should he have to chose the path of karma-in which he has to kill his friends and relatives.

Lord Krishna immediately understands the question behind the question and answers it squarely by saying that the real meaning of Tyaga and Sanyaas is giving up the fruits of action and by acting without selfish motives rather than avoiding the action itself.

Lord Krishna then goes into further detail. He says that some wise men debate this point by thinking that since all actions have some measure of evil in them, all action should be avoided as much as possible. While some others believe that actions related to sacrifice, penance and charity should not be shunned.

Lord Krishna then gives the definitive word of God on this subject.

He says-that Sanyaas and Tyaga are themselves of three types. Sattvika, Rajasic and tamasic. He says further that acts of sacrifice, charity and penance must not be given up since these acts purify that person who executes them sincerely and diligently.

Lord Krishna exhorts Arjuna by saying that the individual must strive to give up selfishly motivated action but a prescribed duty must never be abandoned.

Lord Krishna further says that if anyone abandons his prescribed duty (as Arjuna is trying to do) then this ignorant abandonment is not Sanyaas or Tyaga but it is tamasika in nature. To avoid a duty because it is difficult, troublesome or painful or even difficult to perform is rajasic or tamasika in nature and is definitely not Sanyaas or Tyaga i.e. It is essentially cowardice and escapism.

That person who performs an action without even thinking whether the action is leading to bondage or liberation-because such an action is his duty, such an attitude in itself is Sanyaas and Tyaga.

Lord Krishna further reiterates that in this physical body inaction is not possible, hence we all have have to act. Thus renunciation can be achieved only by acting without selfish desire and by not being attached to the fruits of the action that one takes.

Lord Krishna then explains those people who act without being able to give up their selfish desires of the fruits of their actions, such people gain three kinds of results-agreeable, disagreeable and mixed, depending on the action they take.

Good; bad; or mixed, all actions lead to bondage when done with a selfish motive. All such actions bind us to the wheel of karma. We will be reborn in any case to experience the pleasurable, painful or mixed results of our actions.

But the secret is that if a person is not attached to the fruits of his actions and does them only as his duty, such a person can perform any kind of action and not be bound by the fruits of that action. Such a person gains liberation swiftly.

The actions we take all come from our desires. Our body, mind, organs of the senses & actions and latent tendencies force us into prescribed or prohibited actions.

Yet even if a persons actions are tainted but he is able to reach a point where he understands that he is not the doer or experiencer of his own actions, but that  God Himself experiences those actions through such a persons body, such a person does not sin.

All action is enabled by creating divisions. Divisions between the knower, knowledge and the objects of knowledge and between the doer of the action, the organs of action and the action itself.

Lord Krishna further explains that all knowledge that helps a person understand the oneness of all things thereby dissolving divisions, such a knowledge is considered Sattvika. That knowledge that enhances the divisions of creation, such a knowledge is Rajasic and the knowledge that makes one self obsessed to one’s body and one’s own self, such a knowledge is considered tamasika.

Similarly all actions that are done without sense of selfish ownership, such actions are considered Sattvika. Those actions that are done for personal gain or because of worldly attachment, those actions are considered Rajasic and the actions that are ignorant and without any thoughts of the consequences for oneself or others, such an action is considered tamasika.

A person who is unswayed by the results of his actions and he does them as his duty, such a person is Sattvika.

The one who acts to achieve his personal goals or for indulgence of his personal desires, such a man is Rajasic while a man who does so out of ignorance, sloth, with the intention of deceiving others or because of procrastination, such a man is Tamasic.

Lord Krishna further describes the nature of wisdom that one has as per these three categories.

He says that –

If a man is able to discern truth from falsehood, right action from wrong action, fear from fearlessness and bondage from liberation, his wisdom is Sattvika in nature.

A person who acts out of his selfish desire to indulge in the world, without thinking of dharma or adharma, and who achieves worldly success, such a man has rajasic wisdom and a person who is inverted-thinks of adharma as Dharma and Dharma as adharma, such a person is operating from a tamasic intellect.

A man who is able to control his varying mind and body and make them God oriented, such a man is Sattvika but if a man is highly persevering of his personal desires, meditating not on God but his attachments and desires, such a man is Rajasic in nature while a tamasic man will persevere in things such as laziness, sleep, sloth etc.

Lord Krishna then explains the three-fold nature of joy as well.

A person who adores God and focuses on him even to the extent of abandoning worldly pleasures, such a person experiences Sattvika joy. Initially that joy may taste bland but the taste and benefits soon turn nectar-like On the other hand the joy experienced through the contact of the senses with worldly objects, which may initially seem like nectar-like but which soon turn sour, such joys are Rajasic in nature. And those joys that stupefy the senses, such joys are graded as tamasika.

Thus Sattvika joy is experienced when we experience God within us, Rajasic joy is experienced when we contact objects of the world through our senses and when they give us a thrill and tamasika joy is experienced when we stupefy our senses and in that stillness we experience happiness.

All people born of creation-even the gods and demigods, are bound by the three Gunaas and behave under their influences. The category of Brahmins, Kshatriya, vaishyas and Sudra are categorized, not by birth but by the preponderance of specific Gunaas in each category.

For example, a person who likes to follow the path towards God, through gaining knowledge through the sanctioned scriptures and who carries out all practices with God in his mind such a person is a Brahmin by nature.

A person who is naturally heroic, fearless, gallant, majestic etc is a Kshatriya by nature.

A person who carries out honest trade is categorized as a Vaishya and the one who believes in selfless service towards others has the nature of a Sudra.

God further emphasizes that one should recognize one’s innate nature and figure out which category one fits in. After recognizing one’s innate nature one should engage in that work or profession where one can easily express ones innate nature.

It is only by doing so can one reach liberation since it is by offering one’s natural work produce (Swadharma), that God can be pleased. That means a Brahmin should offer his knowledge to God. A Kshatriya should offer his duty and courageous actions to God, while a Vaishya should offer part of his honest profit to God and the Sudra should serve others selflessly as if he was serving the Lord himself.

Lord explains what is swadharma ? Sanatan Dharm, Hindu dharm, Christian Dharm, Isalam Dharm, Shikh Dharm, Bauddh Dharm, Jain Dharm etc are not Swadharma because it is founded by human mind. The Dharma founded by God Himself is called Swadharma. Swadharma can compare to the fragrance of rose, coolness of water, hit of fire etc. It can be compared to 100% purity. This is the reason Lord says – come back to origin.

Lord explains how to attain perfection – the action that is natural to the individual gives perfection. By performing one’s natural occupation (by perfoming swadharma), one worships the Creator most easily. By doing such natural work, a person easily attains perfection.

This is the quickest path to enlightenment.

Lord Krishna further emphasizes this point that it is better to stick to ones duties and offer their fruit to God rather than try to offer worship God through artificial or special actions such as havans and yagyas.

One should not worry about the inherent evil in ones duties since all actions have some evil just as all fire is covered by some degree of smoke.

What is important is that as long as one offers the fruit of his dutiful work to God, one incurs no sin.

For a person-who has understood all this, the nature of creation itself is no mystery. He understands that creation is like a machine with deluded souls taking births as per their deluded goals and attachments. The realized person has no desire to get on this wheel of creation, unless ofcourse God Himself asks him to do so to achieve a certain necessary task.

For such a liberated person all actions are duties and therefore action-less in their inherent nature. Such actions sooth and simplify the nature of reality rather than making it more turbulent.

People who reach such a level of realized knowledge live a simple and undefiled life, they eat simple Sattvika food, reject the objects of the senses, naturally control their minds, speech and body actions and have no more personal worldly goals. Such tigers amongst men become qualified to be immersed in the eternal Brahman-that is Truth, Consciousness, Bliss.

Established in these triple blessings such people are ever cheerful, happy, joyful and not in need of anything specific to be happy. Such people are naturally devoted to the one and only Truth-Paramatma.

And such persons, through their single pointed devotion come to know God.

The fact is that outward actions or their renunciation are not important. Even if such a person with such a high level of understanding and devotion acts or is action oriented and yet who surrenders all his actions to God, such a person by God’s grace reaches God even though he is immersed in all worldly actions.

Therefore advice Lord Krishna to Arjuna-”Dedicate all your thoughts, actions and words to me. Say, think and do all things with me in mind as if you are doing them on my behalf. If you do this you will come to me. But if you live for yourself and for the fulfillment of your fears and desires, you will be lost.”

Lord Krishna then tells Arjuna that his desire not to fight is not true renunciation but is borne of fear and selfishness.

Towards the end of the chapter Lord Krishna gives further clear instructions to Arjuna about how to be realized.

Lord Krishna had already described in chapter 11 the various forms of Lord Krishna that exist. They are as follows:-

  1. Narayan Rishi, 2. Shri Narayan taking rupam of Shri Krishna living in Vaikunth Dham, 3. Shri Krishna living in Golok Dham and 4. Four Arms Shriman Vishnu  or Lord Vishnu living in Kshir-sagar i.e. Kshirdakosayi Vishnu.

Lord said clearly – Take refuge wholeheartedly in Him only (Four Arms Shriman Vishnu  or Lord Vishnu living in Kshir-sagar only),

He says “O Bhaarata. With His grace you will attain supreme peace and the eternal abode.”

Lord Krishna says again and again, throughout the Gita that it is to this fourth form only of the Lord that Arjuna should surrender to since only this form is the ultimate and this form will give a swift liberation.

Lord Krishna further says that it is by devotion that one comes to the Lord. However knowledge and karma and methods are essential because without knowledge or without taking action, no progress can be made.

Lord Krishna further says that – Always engaging in all actions, if one who considers Me as his refuge (the four armed form), through my grace attains that eternal, imperishable state.

Lord Krishna then tells Arjuna that He – Lord Krishna, has imparted to him, the highest and most secret of knowledge’s, a knowledge that leads to liberation but Lord Krishna can do no more and the decision to fight or to not fight is Arjuna’s alone.

Lord Krishna also cautions Arjuna about the pious nature of the Gita’s teachings and warns him that the teachings of the Gita must not be disseminated to unworthy people- those who have no real interest in liberation.

God further says that in no case should the Gita be preached to the unwilling or to those who find fault with God. The reason is that this text is useful only for those who single mindedly love the Lord and are sincerely seeking only Him. For such people the Gita is perfect for finding quick liberation. And such people who share what they have gained from the Gita to other deserving people, those people are the dearest to God since they do God’s work.

Lord Krishna also tells Arjuna that this dialogue is not just for Arjuna but to all sincere devotees who seek the Lord. Thus Lord Krishna makes it clear that the nature of the Gita is to help humanity in general and it is not just for Arjuna’s liberation.

Lord Krishna  told – Hear again my supreme instruction, the most confidential of all knowledge. I am revealing this for your benefit because you are very dear to me (Gita18:64). Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Doing so, you will certainly come to Me. This is My pledge to you, for you are very dear to Me (Gita18:65).

In the last Lord warned not only to Arjuna but to the people of the whole world – If you remember Me always, by My grace you will overcome all obstacles and difficulties. But if, due to pride, you do not listen to My advice, you will perish (Gita18:58). It is the demand of time to follow the Lord’s instruction by hook or by crook.

Lord Krishna ends by asking Arjuna whether his doubts have been cleared and is he ready to take up his Bow and fight the righteous battle..

Arjuna answers in the affirmative and says that by Lord Krishna’s grace, his doubts have been dispelled and he is ready for battle and he will do God’s bidding.

Thus ends the Bhagwat Gita – The song divine – with Sanjay informing Dhritarashtra that he – Sanjay is blessed to have been able to hear and witness the words and visions of God Himself through Lord Krishna and that he thrills to have gained such knowledge.

And that wherever God and true devotee are together.

Gita Saar, Chapter - 17

Gita Saar, Chapter – 17

Gita Saar, Chapter – 17

(Aadishri  Arun)

Gita-Saar-Chapt 17

Lord Krishna explains in the previous chapter 16 that to succeed on the spiritual path the simplest way is to avoid the triple gates of hell-lust anger and greed and to live as per the injunctions of the scriptures. Yet for most people, in their daily living, the lines of right actions as opposed to wrong action is not clear.

This is the confusion that Arjuna addresses in chapter 17.

He asks lord Krishna on how to decide whether a persons actions are Sattvika-balanced, Rajasic-desire driven or Tamasic-ignorance driven?

Arjuna asks this key question since he knows that the motive behind a persons actions are the key to their spiritual progress.

For example, if we act out of Sattva, our spiritual journey will go in the right direction, while if we act in rajasic or tamasic manner, our journey will go downwards- towards further bondage.

Lord Krishna answers Arjuna’s question by saying that all men who act out of faith or belief, could be acting out of either Rajas, Tamas or Sattva. (Men who act without faith and conviction act out of fear) Once a man acts out of faith of any kind, it is usually aligned to the mode of action that is suited to the mental disposition of such a man.

Lord Krishna then points out ways to find out the mental disposition of an average person.

A straightforward way is by checking which god a person worships.

A man of Sattvika faith worships the gods. The man of Rajasic disposition worships the demi-gods since the demigods are known to grant boons and grant worldly desires and the people of tamasic disposition prefer to worship ghosts, spirits and such things.

Lord Krishna further says that those who needlessly torture their bodies by over fasting and denial, such people are of actually demonic disposition since such people are only torturing and denying the very body temple where the in-dwelling supreme Brahman resides.

The nature of people can also be detected by the kind of food that they prefer to eat and also by the nature of sacrifices, charities and penance that people perform.

Lord Krishna describes this in more detail.

He describes foods that promote health,  longevity, vigor, intelligence, happiness and cheerfulness as Sattvika Such foods are usually juicy, succulent, substantial and naturally agreeable in character. Such foods are liked by people of Sattvika nature.

Foods that are salty, bitter, sour, over hot, pungent, dry and burning and which cause suffering, grief and sickness, such foods are liked by the people of Rajasic nature.

And finally food that is ill cooked, nor fully ripe, insipid, putrid, stale and polluted and which is impure is liked by the people of Tamasic nature.

Lord Krishna then explains that sacrifices that are made as per scriptures for no personal gains but simply as duty-such sacrifices are called Sattvika in nature.

He further explains that sacrifices that are made for show or for personal worldly gain, such sacrifices are called rajasic in nature. And those sacrifices that are made without scriptural sanction, without the offering of food or sacrificial fee and without good faith, such sacrifices are called tamasika.

Lord Krishna then goes on to explain the nature of penance.

When gods, Brahmins, elders, gurus are worshiped and purity, continence, straightforwardness and non-violence is practiced in one’s daily life, such behavior is called penance of the body.

Words that are healing in nature, cause no annoyance, are truthful, beneficial and agreeable as well as those words that are chanting gods name or reading the scriptures, these are called penance of speech.

Cheerfulness, placidity, habit of God contemplation, control of mind and purity of inner being, all this is called penance of the mind.

Those people who perform the above three penances-body speech and mind, such people are said to be Sattvika in nature.

But those same penances when performed for pomp and show or for worldly gains, such people are said to be of Rajasic nature.

And when penances are performed due to obstinacy, or leads to self mortification or harming others, such penances are considered tamasika

Lord Krishna also describes the nature of a gift that is given. A gift that is given as a duty without expectations, to a deserving person, at an appropriate occasion, such a gift is considered Sattvika in nature while a gift given  grudgingly or with expectation of a gain or reward, such a gift is considered a Rajasic gift while gifts given with mean spirit to undeserving people is considered a tamasika gift.

Lord Krishna then describes the meaning of the words OM TAT SAT.

He says clearly that – “From the beginning of creation, the three syllables – OM TAT SAT-have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by Brahmins while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme. Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with Om, to attain the Supreme. One should perform sacrifice, penance and charity with the word Tat to get free from the material entanglement and the Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word Sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person.”

Lord Krishna cautions that such sacrifices, austerities and charities performed without faith in the Supreme are non permanent and are called Asat. They are  useless both in this life and the next.

Gita Saar, Chapter  – 16

Gita Saar, Chapter – 16

Gita Saar, Chapter  – 16

(Aadishri Arun)

Gita-Saar-Chapt- 16

Chapter 16 starts with Lord Krishna describing the qualities of those people who are progressing on the spiritual path and he also describes the qualities of those people who are demonic in nature and are heading in the opposite direction.

The list is useful because any seeker who may want to know what level he is at and which direction is he heading, he can do so by reading this list and co-relating it with his own situation.

God describes the qualities of the spiritual seeker as below:-

Fearlessness, purity of heart, single focus on God through meditation,charity of a Satvika nature, control of the senses (self-restraint), worship of God and all other deities and ones elders, performing the fire sacrifice, performing sacred duties, studying one’s own scriptures (Vedas), austerity and simplicity; non-violence (ahimsa), truthfulness, absence of anger, renunciation, peacefulness, aversion to fault-finding, compassion to all living beings, and living without greed; gentleness, modesty, and steady determination, arduous, forgiveness, steadfast, purity, absence of hatred, absence of pride (humility) – these belong to one who is endowed with the divine nature.

Next, God describes the devilish qualities – “O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness,and ignorance.”

These are the two broad type of persons in the world. The first one heads towards liberation the second one leads deeper and deeper into Sansaar.

God then describes men of predominantly demonic nature. He calls them fundamentally deluded because they have no idea what is right activity nor what is wrong activity. For them this world is all there is and that the act of sex is the be- all and the end-all. For such indulgent, men everything is born in lust (casual sexual desire) and they are strangers to true love.

For such persons, the pursuit of endless desires is a goal in itself since according to them, everything is born through indulgence of desire in any case. For such persons, self indulgence is also very important since they think that they are the center of the universe and the world has been created only for their pleasure. For them sensuous pleasure is the highest goal to be achieved and they indulge in it till their dying day. In fact they want more and more indulgences even as their bodies get old and unable to bear the load of sensuous indulgences that their minds constantly crave.  Since such people will do anything to indulge in their selfish desires, they get constantly mired in more and more relationships and karmic debts and they get more and more deeply trapped in Sansaar. Such people also believe that it is they who are responsible for their achievements and their ego increases with every passing day.

Desire, anger and greed are their calling cards and its indulgence gets these kind of people lower and lower and into further and further depths of hell. They constantly take birth in demonic wombs and sink to the bottom of hell with this attitude.

Lord Krishna gives a simple advice to all those who want to want to take the path to liberation but don’t know how to get out of the entanglement of Sansaar.

He says “Avoid the triple gates to hell- Lust Anger and Greed.”

He advises that when a person does this, that persons downfall stops.

At the end of chapter 16, Lord Krishna advices the spiritual seeker to take the help and guidance of the spiritual texts when he is confused about what is right and wrong action. That is a sure shot way of preventing mistakes.