Capt Purushottam Sharma
It is a fact that naked we were born and naked we return after a predetermined sojour on this planet. But we do bring along with us fruits of actions of our past lives which may be godly or ungodly, that is, Divinely or Devilish. Similarly, we’ll carry with us the fruits of actions of this life and again it depends on us whether we accumulate the fruits of Divine virtues or Devilish deeds. There is a battle going on within and without between the Divine and Devilish forces.
Srimad Bhagwat Geeta (Verses 1,2,3,4/Chapter XVI) classifying the persons born with Divine gifts and Demoniac properties says that the former grants liberation and the latter bondage. Those born with Divine endowments possess the following 26 Divine qualities :-
(1) Fearlessness (‘abhayam’) Fearlessness is at the top of all the virtues. Fear can be cured by repetition of God’s name. Fearlessness can be developed by practice also. When one realizes that there is no ‘otherness’ and merges his individuality into the whole and experiences joy of self-realization attains virtue of fearlessness. Sages and seers live in the dense forests with wild repties and animals fearlessly in friendly manner because they experience Divinity everywhere.
(2) Purity of Heart (‘sattvasamsuddhi’) Freedom from all negative propensities is the pre-requisite for ‘Purity of heart’. Serene and chaste by nature, one conquers his lower self and invites all other virtues to make abode in himself. “Blessed are the pure in Heart’’. (Bible).
(3) Steadfastness in Knowledge and Meditation (‘jnana-yoga vyayvasthithi’) One attains perfection is spiritual knowledge and deep meditation to be one with the self without any mental agitation. This is achieved by renouncing thoughts of the world and attaining Knowledge of the Self.
(4) Charity (‘danam’) Treating it as one of the essentials of spiritual pursuits, one possesses beneficence towards deserving beneficiaries to remove their sufferings as much as possible. Persons with bounteous hands are known as ‘Pararth-ghataks’ (who live for others only). There are some who share with others.
(5) Control of Senses (‘dama’) This is exercised by self-restraint by preventing senses from contact of their objects and instead engaging them in serving good causes. It can save from many pitfalls. Discrimination, Dispsssion and Determination play vital role in controlling the senses.
(6) Sacrifice (‘Yajna’) To worship God, deities, parents, elders, preceptors, guests and perform ‘havans’ (pouring oblations into the sacred fire) and doing such other sacred acts and deeds for the welfare of the Universe is ‘yajna’. It is performed in accordance with the injunctions of the scriptures, without desiring any fruit coupled with absence of doer-ship.
(7) Study of scriptures (‘svadhyaya’) Study of Divine teachings in scriptures, reciting and singing glories of the Lord of the Universe is ‘svadhyaya’. This virtue brings knowledge, solace and serenity, ‘svadhyaya’ has to be incessant with love for the God.
(8) Austerity (‘tapa’) Undertaking hardships for the sake of righteousness and discharge of obligatory duties by virtue of one’s human birth and to further elevate till the goal is reached, is ‘tapa’.
(9) Uprightness (‘arjavam’) It is straightness of body, senses and mind. It is simplicity (‘sarlata’) and sweetness (‘madhurta’) in nature. It subdues bitterness and cruelty. Lord Shiva is called as Bhole-Nath and Bhole-Shanker for his simplcity of nature.
(10) Non-violence (‘ahimsa’) Non-injury to any being in thought, word or deed is non-violence that hears the fruits of love, peace and goodness , “ahimsa parmo dharma’’ (Non-violence is greatest of the righteousness).
(11) Truth (‘satyam’) “Truth is God’’ and by preaching the virtue of Truth, other virtues follow. Truth triumphs (“satyam-ev-jayate’’). Speak the Truth and follow the righteousness (“satyam vad dharamamear’’)
12. Absence of Anger (‘akrodh’) Not to fall prey to anger even on provocation is ‘akrodh’. This virtue works wonders in day-to-day lifeand can save from commission of many crimes and consequent sufferings that wrath causes.
13. Dedication (‘tyagah’) Sacrifice of pride of doer-ship is ‘tyagah’. Every sincere act of selfless service to living being contains the contents of ‘tyagah’. It is achieved through self-confidence and will-power.
14. Quietude (‘santi’) A state of tranquility or serenity is established when it is realized that world is merely an illusion or a drama and one becomes repugnanat to it by nature. It is freedom from any agitation of the mind. In fact all spiritual pursuits are undertaken for the sake of ‘santi’.
(15) Averting Malevolence (‘apaisunam’) Shunning the habit of searching faults in others and slandering them is “apaisunam’. This virtue brings harmony and happiness and persons with this virtue are profusely revered everywhere. Noble persons aspire to reform others by personal demonstration and high ideals and not by finding faults.
THOSE BORN WITH DEVILISH HERITAGE HAVE THE FOLLOWING SIX DEMONIAC PROPERTIES :
(1) Hypocrisy (‘dambho’) To gratify their selfishness and to secure false honor, importance and reverence, such people pose to be learned, ‘Yogis’, godly and preachers and mislead the society. This vice can overcome by moral uprightness, truthfulness and simplicity.
(2) Arrogance (‘darpo’) With unpleasant disposition and unmindful of others’ prestige, such people rudely behave thinking themselves more important and influential. This vice can be replaced with humility, consideration and reverence for others.
(3) Pride (‘abhimana’) One who swells himself of his status, learning, pedigree and possessions is said to be ‘abhimani’. Ths vice is exercise to commit such actions and deeds as would bring sufferings and sorrows to the society. Therefore, the merit humbleness needs to be cultivated to conquer the vice of pride.
(4) Anger (‘krodhah’) One who cannot withstand criticism or disapproval of his unbecoming conduct or fault for lack of faculty of discrimination and sharply reacts to the spoken words or actions treating these to be unjust or uncalled for and perceives feelings of avenge is ‘krodhi’. In his reaction, it can be observed that his eyes have gone red,lips are fuming and countenance has drastically gone frowning. This state of a person is called ‘krodhi’ in which good and bad are not distinguished due to excitement. Anger is a big vice that brings sorrows and sufferings all round. This vice can be turned out by welcoming the virtue of ‘akrodh’.
(5) Sternness (‘parusyam’ (kathorta’) To speak bitter and abusive language, cruely in actions and deeds, coldness to other’s sufferings is ‘kathorta’. Such people are merciless and hard-hearted. The merit of compassion can only replace it.
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