Bhagavad Gita - Chapter 16 - Shloka (Verse) 18

व्याख्या -- अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः -- वे आसुर मनुष्य जो कुछ काम करेंगे? उसको अहङ्कार? हठ? घमण्ड? काम और क्रोधसे करेंगे। जैसे भक्त भगवान्के आश्रित रहता है? ऐसे ही वे आसुर लोग अहंकार? हठ? काम? आदिके आश्रित रहते हैं। उनके मनमें यह बात अच्छी तरहसे जँची हुई रहती है कि अहङ्कार? हठ? घमण्ड? कामना और क्रोधके बिना काम नहीं चलेगा संसारमें ऐसा होनेसे ही काम चलता है? नहीं तो मनुष्योंको दुःख ही पाना पड़ता है जो इनका (अहङ्कार? हठ आदिका) आश्रय नहीं लेते? वे बुरी तरहसे कुचले जाते हैं सीधेसादे व्यक्तिको संसारमें कौन मानेगा इसलिये अहंकारादिके रहनेसे ही अपना मान होगा? सत्कार होगा और लोगोंमें नाम होगा? जिससे लोगोंपर हमारा दबाव? आधिपत्य रहेगा।मामात्मपरदेहेषु प्रद्विषन्तः -- भगवान् कहते हैं कि मैं जो उनके शरीरमें और दूसरोंके शरीरमें रहता हूँ? उस मेरे साथ वे आसुर मनुष्य वैर रखते हैं। भगवान्के साथ वैर रखना क्या है -- श्रुतिस्मृति ममैवाज्ञे य उल्लङ्घ्य प्रवर्तते। आज्ञाभङ्गी मम द्वेषी नरके पतति ध्रुवम्।।श्रुति और स्मृति -- ये दोनों मेरी आज्ञाएँ हैं। इनका उल्लङ्घन करके जो मनमाने ढंगसे बर्ताव करता है? वह मेरी आज्ञाभङ्ग करके मेरे साथ द्वेष रखनेवाला मनुष्य निश्चित ही नरकोंमें गिरता है। वे अपने अन्तःकरणमें विराजमान परमात्माके साथ भी विरोध करते हैं अर्थात् हृदयमें जो अच्छी स्फुरणाएँ होती हैं? सिद्धान्तकी अच्छी बातें आती हैं? उनकी वे उपेक्षातिरस्कार करते हैं? उनको मानते नहीं। वे दूसरे लोगोंकी अवज्ञा करते हैं? उनका तिरस्कार करते हैं? अपमान करते हैं? उनको दुःख देते हैं? उनसे अच्छी तरहसे द्वेष रखते हैं। यह सब उन प्राणियोंके रूपमें भगवान्के साथ द्वेष करना है।अभ्यसूयकाः -- वे मेरे और दूसरोंके गुणोंमें दोषदृष्टि रखते हैं। मेरे विषयमें वे कहते हैं कि भगवान् बड़े पक्षपाती हैं वे भक्तोंकी तो रक्षा करते हैं और दूसरोंका विनाश करते हैं? यह बात बढ़िया नहीं है। आजतक जितने संतमहात्मा हुए हैं और अभी भी जो संतमहात्मा तथा अच्छी स्थितिवाले साधक हैं? उनके विषयमें वे आसुर लोग कहते हैं कि उनमें भी रागद्वेष? कामक्रोध? स्वार्थ? दिखावटीपन आदि दोष पाये जाते हैं किसी भी संतमहात्माका चरित्र ऐसा नहीं है? जिसमें ये दोष न आये हों अतः यह सब पाखण्ड है हमने भी इन सब बातोंको करके देखा है हमने भी संयम किया है? भजन किया है? व्रत किये हैं? तीर्थ किये हैं? पर वास्तवमें इनमें कोई दम नहीं है हमें तो कुछ नहीं मिला? मुफ्तमें ही दुःख पाया उनके करनेमें वह समय हमारा व्यर्थमें ही बरबाद हुआ है वे लोग भी किसीके बहकावेमें आकर अपना समय बरबाद कर रहे हैं अभी ये ऐसे प्रवाहमें बहे हुए हैं और उलटे रास्तेपर जा रहे हैं अभी इनको होश नहीं है? पर जब कभी चेतेंगे? तब उनको भी पता लगेगा आदिआदि।

अहंकार -- हमहम करनेका नाम अहंकार है? जिसके द्वारा अपनेमें आरोपित किये हुए विद्यमान और अविद्यमान गुणोंसे अपनेको युक्त मानकर मनुष्य हम हैं ऐसा मानता है? उसे अहंकार कहते हैं। यह अविद्या नामका बड़ा कठिन दोष? समस्त दोषोंका और समस्त अनर्थमय प्रवृत्तियोंका मूल कारण है। कामना और आसक्तिसे युक्त? दूसरेका पराभव करनेके लिये होनेवाला बल? दर्प -- जिसके उत्पन्न होनेपर मनुष्य धर्मको अतिक्रमण कर जाता है? अन्तःकरणके आश्रित उस दोषविशेषका नाम दर्प है। तथा स्त्री आदिके विषयमें होनेवाला काम और किसी प्रकारका अनिष्ट होनेसे होनेवाला क्रोध? इन सब,दोषोंको तथा अन्यान्य महान् दोषोंको भी अवलम्बन करनेवाले होते हैं। इसके सिवा वे अपने और दूसरोंके शरीरमें स्थित? उनकी बुद्धि और कर्मके साक्षी? मुझ ईश्वरसे द्वेष करनेवाले होते हैं -- मेरी आज्ञाको उल्लङ्घन करके चलना ही मुझसे द्वेष करना है? वे वैसा करनेवाले हैं और सन्मार्गमें स्थित पुरुषोंके गुणोंको सहन न करके? उनकी निन्दा करनेवाले होते हैं।

Those born to the demoniac estate accumulate only unrighteousness (Adharma); it has been stated that even if they engage in Vedic actions, there is no merit. Now, he states that demons recoil from a distance from Knowledge of Brahman—beginning with "ahaṃkāram."

He clarifies egoism itself via "vidyamānaiḥ..." (by qualities present or absent). Since egoism concerns the pride of distinction based on superimposed qualities and is rooted in ignorance, he calls it "Avidya" (ignorance) itself. He indicates it is "kaṣṭatama" (most difficult)—meaning it is to be abandoned by the discriminating ones only with extreme effort. He clarifies that same point with "sarva..." (root of all faults).

The connection is "resorting to that." "Balam" (Power) is the capacity of the body and senses, qualified as mentioned (used for harming/defeating others). "Darpa" (Arrogance) is explained as egoism transforming into the extent of disrespecting the great. And they resort to other faults like envy, etc.

Not only do they have the mentioned characteristics, but there is another most grievous characteristic—he introduces this with "kiñcha" (moreover). Although hatred towards God is possible for them, how can they hate Him within their own and others' bodies, since God does not abide there without the experiencer (the soul)? Anticipating this doubt, he explains it as (hating) the Witness of the intellect ("tad-buddhi..."). He reveals their hatred towards the Lord with "macchāsana..." The Lord's command is in the form of Shruti and Smriti; transgressing that—meaning turning away from the knowledge and practice stated therein—is hatred.

They not only sacrifice hypocritically and without rules, but they also resort to "Egoism" (Ahaṃkāra). Egoism is the pride of being distinguished, caused by superimposing real or unreal qualities upon the Self; it is termed 'Avidya' (ignorance), is 'kaṣṭatama' (most grievous/difficult to overcome), and is the root of all faults and all disastrous tendencies. Also "Balam" (Power)—the strength of the body etc., accompanied by lust and passion, which is the cause of defeating/humiliating others. "Darpa" (Arrogance)—the cause of transgressing Dharma. And the specific faults residing in the inner instrument (mind), such as "Kāma" (Lust) regarding objects like women, and "Krodha" (Anger) regarding unpleasant objects. They resort to these and other great faults like envy.

Moreover, not only do they resort to egoism etc., but through that resort, they "hate Me, the Lord"—who am the Witness of the intellect and actions within their own bodies and the bodies of others. Doing "My hatred" means transgressing My command which is in the form of Shruti (Scripture) and Smriti (Code of Law), and turning away from practicing the meaning stated therein. Performing hypocritical and unruly sacrifices, torturing one's own body, practicing egoism, and disregarding Me are all prohibited by Shruti and Smriti; resorting to these constitutes the transgression of My command.

(Objection): Why do they not follow those who are established in good deeds? To this, He says: "Abhyasūyakāḥ"—they are envious of their (the virtuous ones') qualities, meaning they habitually discover faults in them.

Regarding "Mām ātmaparadeheṣu" (Me, in their own and others' bodies): (The demoniac view is that) Vishnu is not the prompter or instigator of anyone.

(They challenge): "If the Lord is indeed the agent of everything, let Him make me do this right now!"

To the disputant who speaks like this "today," one should say (or the scripture declares): "You shall go downwards forever." This is the Yaska Shruti in the Samaveda.

"Ahaṃkāra" (Egoism) is the mindset that "I alone am the best." "Balam" (Power) refers to physical strength as well as power derived from wealth and lineage. "Darpam" (Arrogance) is the disrespect of others.

They also resort to Lust (Kāma) and Anger (Krodha). "Mām" (Me)—who has entered into all bodies. (They hate Me) in their own bodies by emaciating/torturing their own bodies—following the manner described later in the verse "Those senseless men who torture all the elements in the body and Me also who dwell within..." (Gita 17.6); and in others' bodies, they hate Me through violence etc.

"Abhyasūyakāḥ" (Envious)—they attribute faults to the virtues prescribed by the Vedas everywhere; for instance, they attribute the fault of "incapacity" or weakness to virtues like Shama (control of the mind/calmness).

They resort to "Ahaṃkāra" (Egoism) of the form: "Independent of anyone else, I alone do everything." And "Balam" (Power): "My own strength is sufficient to accomplish everything." Therefore, "Darpam" (Arrogance): "There is no one equal to me."

"Kāmam" (Lust/Desire): "For one such as me, everything will be accomplished merely by my wish." And "Krodham" (Anger): "I will kill all those who do me harm."

Having resorted to these thus, being "abhyasūyakāḥ" (envious/intolerant), they "hate" Me—the Supreme Person (Purushottama), the prompter/enabler of all, who resides in their own bodies and in the bodies of others. "Hating" means they discover/invent faults in My existence using fallacious arguments (kuyukti) and cannot tolerate Me. The meaning is that they perform all actions, such as sacrifices, while sheltering in egoism and these other faults.

He elaborates on the very concept of "avidhipūrvakam" (unlawful action) mentioned previously—starting with "ahaṃkāram."

Resorting to egoism etc., they perform sacrifices while hating Me, who abides as the Chid-amsha (portion of consciousness) in their own bodies and in the bodies of others.

In hypocritical sacrifices, due to the lack of faith, there is only futile suffering inflicted upon oneself (this is hating Me in one's own body).

Similarly, in the unlawful violence against animals etc., nothing remains but sheer "treason against consciousness" (hostility towards the life-force); hence they are described as "hating."

"Abhyasūyakāḥ" (Envious) means they are those who attribute faults to the virtues of those who follow the righteous path.

To avoid repetition etc., he states that the subsequent verse is dedicated to the opposite of the qualities in the form of procedure (itikartavyata) of Sattvic sacrifice — with 'Te cedrigbhuta yajante' (And they, being such, sacrifice...). The denial of 'The Lord alone causes everything to be done' is 'Ahankara' (Egoism); to avoid which it is remembered in Smriti — 'If one performs actions of sacrifice, charity, and austerity by taking shelter in egoism, he attains the fruit thereof, but that leads to return (rebirth)'. Although mere possession of strength is not a fault, the opposite of 'By the strength of the Lord' etc., i.e., 'contemplation of the sufficiency of one's own strength'; 'Darpa' (Arrogance) rooted in both of them (ego and strength) — which is the cause of contempt for everyone and is the rival of the worship of the worshipable; opposite to 'Attainment of desired and removal of undesired are indeed by the Lord's grace', i.e., 'Kama and Krodha' (Lust and Anger) — in this order, he explains the sequence of the procedure of the ostentatious sacrifice — with 'Ananyapekhsa' (Disregarding others/Independent), etc.

'Samshritah' (Resorting to) means not properly resorting to; meaning, presuming themselves to be independent causes. Here in 'Paradeheshu' (In the bodies of others), the locative case is established by the intention of priests, thieves etc. who are favorable or unfavorable to the sacrifice; and that (sacrifice etc.) is for the purpose of urging/impelling etc., which has been elaborated before by Shrutis etc.; he reminds of the opposition to the knowledge of that — with 'Sarvasya karayitaram' (The causer of all). The idea is that urging towards what is beneficial is itself the cause of envy (asuya).

'Purushottamam' (The Supreme Person) — regarding whom it was said that by mere knowledge of His distinctness one becomes accomplished; He indeed, the Great Benefactor, is the object of their hatred and envy; this is the idea. The statement of qualities like 'impelling all' etc. is also to manifest the definition of envy which is the form of 'discovering faults in qualities'. For in the section on the Supreme Person, to urge towards remembrance etc., 'And I am entered into the heart of all' [15.15] was stated; the same is reminded here by 'Mam atmaparadeheshu' (Me in My own and others' bodies); this is also the idea.

He states the order of syntax of 'Pradvishantah' (Hating) and 'Abhyasuyakah' (Envious) as cause and effect in reverse order, and the completion of the sentence by dragging in 'Yajante' (They sacrifice) — with 'Kuyuktibhih' (By bad logic/reasoning). 'If dependent on the Lord, how is there subjection to Karma? And if fruits are rooted in Karma, what is the need of the Lord?' — such are bad reasonings. Under the guise of the definition of non-envy (anasuya), Brihaspati defined envy also — 'He does not kill the qualities nor the possessor of qualities, praises even slight qualities (and other qualities); does not delight in others' faults (nor laughs at others' faults); that is proclaimed as Anasuya' [Atri Smriti 37].

He explains hatred (dvesha) by the definition in the form of intolerance — with 'Mamasahamanah' (Not tolerating Me). And intolerance should be understood as extending up to the transgression of His command. And this is the cause for the fall of one's own descendants also into impure hell; as it is said — 'His ancestors sink in hell for eternal years; who hates the Best of Gods, the God Narayana Hari' [Mahabharata 12.346.6]. Similarly — 'Those who hate the Great Soul and do not remember Keshava (Janardana); there is no goal for them in holy places, nor for their associates' [Mahabharata 12.336.36 Kumbhakonam Ed.] — etc. should be considered here.

Regarding 'Namayajnaih' [16.17] (By nominal sacrifices), he states the implied indication — 'Yagadikam sarvam' (All sacrifices etc.).

एक बार अहंकार के वशीभूत हो जाने पर मनुष्य का पशु से भी निम्नतम स्तर तक निरन्तर पतन होता जाता है। कामना से उन्मत्त वह पुरुष सुसंस्कृत मानव की प्रतिष्ठा से पदच्युत हो जाता है और तत्पश्चात् एक प्रभावहीन पशु के समान संदिग्ध रूप में समाज में विचरण करता है ऐसा व्यक्ति शारीरिक दृष्टि से मनुष्य होते हुए भी मानसिक दृष्टि से पशु ही होता है। इस श्लोक में इन्हीं आसुरी लोगों का वर्णन किया गया है।यहाँ उल्लिखित अहंकारादि अवगुणों में से एक अवगुण भी भ्रष्टता के तल तक गिराने के लिए पर्याप्त है? परन्तु भगवान् कहते हैं कि आसुरी पुरुष इन सभी अवगुणों से युक्त होता है। इतना ही नहीं? अपितु वह इन्हें ही श्रेष्ठ गुण मानकर इनका अवलम्बन भी करता है। इनकी अभिव्यक्ति में ही वह सन्तोष का अनुभव करता है।प्राय नवयुवकों को यह उपदेश दिया जाता है कि उन्हें अपनी निम्नस्तर की हीन प्रवृत्तियों के प्रलोभनों का शिकार नहीं बनना चाहिए। कोई स्वच्छन्द प्रवृत्ति का युवक प्रश्न पूछ सकता है कि इसमें क्या हानि है गीताचार्य कहते हैं कि सभी सांस्कृतिक मूल्यों का अपमान करते हुए अहंकार स्वार्थ और कामुकता का जीवन जीने का परिणाम सम्पूर्ण नाश है।उपर्युक्त आसुरी गुणों से युक्त लोग जीवन की पवित्रता की उपेक्षा करेंगे और बिना किसी पश्चाताप् के उसे अपवित्र करने में भी संकोच नहीं करेंगे। ये परनिन्दा में प्रवृत्त होंगे और सबके शरीर में स्थित मुझ परमात्मा का द्वेष करेंगे। केवल शुद्धांन्तकरण में ही परमात्मा अपने शुद्ध स्वरूप से व्यक्त होता है? न कि विषय वासनाओं से आच्छादित अशुद्ध अन्तकरण में। सदाचार का पालन चित्त को शुद्ध करता है? परन्तु अनैतिकता और दुराचार? जीवन के सुमधुर संगीत को अपने विकृत स्वरों के द्वारा निरर्थक ध्वनि के रूप में परिवर्तित कर देते हैं। दुराचारी पुरुष स्वयं अशान्त होकर अपने आसपास भी अशान्ति का वातावरण निर्मित करता है।अगले श्लोक में इन असुरों के पतन को बताते हैं

From 'ātmasambhāvitāḥ' up to 'gatim' (the course/destiny). They sacrifice with 'name' sacrifices—meaning with fruitless sacrifices. The implication is that everything is destroyed by anger.

Alternatively, 'nāmayajñaiḥ' means with sacrifices that exist by designation (signifier) only. Or—sacrifices performed for the sake of a 'name' or fame—so that the title 'this person is a performer of sacrifices' is generated—these are performed with hypocrisy alone and do not bear fruit.

Because they are corrupted by anger etc., in hating people, they hate Me alone;

for I, Vasudeva, am the abode of all. And those harboring hatred within themselves practice what is harmful to themselves (which is the cause of falling into hell).

And I cast them into demoniac wombs alone.

How can hatred of the Lord be located in one's own body and others' bodies? To this, He says 'mām' (Me) etc.

(The demoniac argument implies): 'Why is He not the prompter? If He were, then let Him make me do (an action) right now while I am not doing it? And let Him stop me while I am doing it?' (The meaning is they challenge God's agency).

'Always downwards' refers to eternal hell.

For the demoniacs who engage with resolves like 'I will sacrifice, I will give'—dominated by hypocrisy and egoism—even external means (like sacrifice and charity) do not succeed; thus, internal means (like knowledge, dispassion, and worship of the Lord) are cast far away from them. This is stated by 'ahaṅkāram.'

'Ahaṅkāra'—the pride of 'I' which is common to all; here, it refers to the specific pride of one's own greatness based on superimposed qualities. 'Balam'—special physical capacity which is the cause of humiliating others. 'Darpam'—disrespecting others, which causes the transgression of Gurus, kings, etc. 'Kāmam'—desire for liked objects (a specific fault of the mind). 'Krodham'—hatred for disliked objects. The particle 'cha' implies 'Mātsarya' (envy)—the intolerance of others' virtues. They resort to these and other great faults.

(Doubt): Even being such, if they become purified by devotion to You, will they not avoid falling into hell? (Answer): No. They 'hate Me, the Lord'—who abides in 'ātmaparadeheṣu' (their own bodies and the bodies of others, including their beloved sons and wives) as the Witness of their respective intellects and actions. Though I am the object of supreme love, due to the ripening of their bad destiny, they hate Me.

Transgressing My command—which is in the form of Shruti (scripture) and Smriti—by turning away from the practice of what is stated therein, constitutes 'hatred of Me.' In the world, transgressing the command of a king is famously known as hatred (treason) against the king. (Doubt): Why do Gurus not discipline/instruct them? (Answer): 'Abhyasūyakāḥ'—They attribute faults, such as deception, to the virtues (like compassion) of the Gurus who stand on the Vedic path. Thus, devoid of all means of redemption, they fall into hell alone.

Another explanation of 'Me in their own and others' bodies': They sacrifice while hating Me, who am situated as the Chid-amsha (portion of consciousness) in their own and others' bodies. In hypocritical sacrifices, due to lack of faith, the ascetic vows (Diksha) only cause futile pain to oneself (hating the self). And in the unlawful violence against animals, only 'treason against consciousness' remains.

Another explanation: 'In one's own body'—hating Me in the Lord's playful forms (Lila-vigrahas like Vasudeva/Krishna) entered into living beings, by mistaking them for mere humans (citing Gita 9.11). And 'in others' bodies'—hating Me who am always manifest in the bodies of devotees like Prahlada. The meaning is that due to hatred of the Worshipable Object, purification through devotion is impossible for them.

He analyzes the 'unlawful sacrifice' (mentioned previously)—beginning with 'ahaṅkāram.'

'Ahaṅkāra'—pride of existence (sattva) or superiority. 'Balam'—one's own capacity. 'Darpam'—arrogance. 'Kāma'—mental desire. 'Krodha'—futile affliction of the heart. The particle 'cha' includes joy, agitation, etc. Resorting to these,

they 'hate Me' situated in 'their own and others' bodies'—in the manner stated in Gita 9.29 ('I am in them...'). 'Hating' means criticizing My worship, etc. 'Abhyasūyakāḥ'—attributing faults to the faultless, they perform sacrifices—this connects with the previous verse.

Ahaṅkāra—Ahaṅkaraṇa (the activity of egoism). What is egoism? One who regards himself as distinguished by qualities, both existing and non-existing, superimposed upon the Self, believes, “I am this.” That egoism, named Nescience (Avidyā), is the most painful, the root of all flaws, and of all activities leading to undesirable ends. That (egoism).

And also Bala (strength)—which is coupled with passion (kāma) and attachment (rāga), causing the defeat of others. Darpa (haughtiness)—Haughtiness is a specific flaw residing in the internal organ (antaḥkaraṇa), the rise of which causes one to transgress Dharma. Kāma (lust)—related to women and other objects. Krodha (anger)—related to disagreeable objects.

Having resorted to these and other great flaws. Moreover, they hate Me, the Lord, existing in their own bodies (ātma-deheṣu) and in the bodies of others (para-deheṣu), as the Witness of the intellect and actions of those bodies. Hatred (pradveṣaḥ) is the transgression of My command (śāsana). While doing that, they are envious (abhyasūyakāḥ), intolerant of the merits of those who follow the virtuous path.

Pāruṣyam

अहङ्कारम् egoism? बलम् power? दर्पम् haughtiness? कामम् lust? क्रोधम् anger? च and? संश्रिताः possessed of? माम् Me? आत्मपरदेहेषु in their own bodies and in those of others? प्रद्विषन्तः hating? अभ्यसूयकाः (these) malicious people.Commentary They are selfsufficient and puffed up with mental and material power. They pose too much. They resent it much if they are belittled. The body is dearer to them than everything else. They live solely for it. If anybody tries to thwart their plans or schemes they become bitterly hostile towards him. They take vengeance on him and try to kill him mercilessly. They are extremely meanminded. Just as darness seems to be denser after night sets in? so also as their,folly increases? their arrogance grows? their egoism develops? their pride swells? and their delusion augments day by day. They use brutal force to gain their selfish ends. They abuse and illtreat all those people who are truthful and charitable? and who are devoted to Me.Ahamkaram Egoism The selfarrogating principle? the effect or modification of ignorance. This is the source of all the defects and perversities in human nature and of all evil actions. Lust? anger? greed? pride and hypocrisy are all attendants of egoism. It is very difficult to overcome this dire enemy? but through Vichara (right eniry) it can be annihilated.These Asuras who are very egoistic on account of their deep ignorance esteem themselves very highly for the alities they possess and for those which they falsely superimpose upon themselves. They think that they are very great persons on account of the good alities which they have superimposed upon themselves and their egoism is increased thery. They try to humiliate others by using their financial supremacy. They will bribe people to give false evidence and do anything to attain their selfish ends.Balam Power accompanied by lust and attachment. The Asuras use their strength of body to humiliate and destroy others. If a man is not established in Yama (the fivefold canon of ethical perfection? consisting of noninjury? truthfulness? nonstealing? celibacy and noncovetousness)? if he has no purity of heart? if his mind is surcharged or saturated with evil tendencies? and if he gets power of any sort? he will misuse or abuse it and try to humiliate or abuse others. Powers or Siddhis are bound to come if one practises concentration of mind. If he is endowed with Yama? he will never misuse them and so he will never have a downfall. That is the reason why Patanjali Maharshi says Powers are obstacles on the path of Yoga. Shun them ruthlessly. March onwards to the goal. Climb the ladder of Yoga till you attain the highest state of superconsciousness or Godconsciousness. Do not look back. Have no memories of the past.Yama is the very foundation of Yoga. Get yourself established in Yama before you take to concentration and meditation. Many aspirants get a downfall because they do not practise Yama to begin with. They jump at once to the practice of concentration and meditation. This is sad mistake.Darpa Haughtiness. A man whose heart is filled with haughtiness becomes very insolent and unjust and assumes an overbearing and domineering attitude towards others he never respects the elders? Gurus and others. This is a peculiar vice that has its seat in the mind. When this evil ality manifests itself? one swerves from the path of virtue.Krodha Anger manifests itself when one gets something unplesant and when he comes across something disagreeable.These Asuras hate Me? the Lord Who dwells in their own bodies as the silent witness of their thoughts and actions. They think that I am also a human being and hate Me. They do not understand My allpervading and imperishable nature. They do not care at all to know and follow. My ?nds or the injunctions given in the Vedas and the Smritis. If anyone violates My ?nds given in the scriptures? it is surely tantamount to an act of hatred towards Me. These people are very malicious. They have evil intentions or impure motives. They are jealous of those persons who are virtuous and who tread the path of righteousness. Their hearts burn when they notice good alities in others. This is Matsarya? a form of jealousy. If a man superimposes evil alities on a virtuous man who is endowed with good alities? this is Asuya. If his heart burns when he sees a wealthy or prosperous man? this is Irshya.

Ahankaram, egotism-that which considers the Self to which have been imputed actual and imaginary alities as 'I am this', which is called ignorance and is most painful, and is the source of all ills as also of all evil deeds; so also balam, power, which seeds to defear others and is associated with passion and desire; darpam, arrogance, a particular defect abiding in the mind, on the upsurge of which one transgresses righteousness; kamam, passion with regard to women and others; krodham, anger at things tha are undesirable;-samsritah, resorting to these and other great evils; and further, pradvisantah, hating; mam, Me, God-transgression of My ?nds is hatred (towards Me); indulging in that, atma-para-dehesu, in their own and others' bodies as the witness of their intellects and actions; (they become) abhyasuyakah, envious by nature, intolerant of the alities of those who tread the right path.

They depend on their egoism in the form of 'I can do everything without the help of anyone'; likewise, in performing everything they depend on their power, 'My power is sufficient'; hence pride takes the following form, 'There is nobody like myself. Desire takes the form of, 'Because I am so, everything is fulfilled by my mere desire.' 'Wrath consits in conceiving, 'I shall slay those who cause evil to me.' Thus, depending on themselves, they evince malice towards Me, the Supreme Person abiding in their own bodies as well as in the bodies of others; and they hate Me. They endeavour to invent fallacious arguments against My existence, and being unable to tolerate Me, they perform all acts like sacrifices etc., depending only on their egoism.