·
· Abhayam (fearlessness)
· sattva-samsuddhih (purification of one's existence by sāttvika deeds)
· situated in Jñāna-Yoga
· dānam (charity)
· damah (controlling the mind)
· yajñah (performance of sacrifice)
· svādhyayah (study of Vedic literature)
· tapah (austerity)
· arjavam (simplicity)
· ahimsā (nonviolence)
· satyam (truthfulness)
· akrodhah (freedom from anger)
· tyāgah (renunciation)
· sāntih (tranquility)
· apaisunam (aversion to fault-finding)
· dayā bhutesu (mercy towards all living beings)
· aloluptvam (freedom from greed)
· mardavam (gentleness)
· hrih (modesty)
· acapalam (determination)
· tejah (vigor/splendor)
· ksamā (forgiveness)
· dhrtih (fortitude)
· saucam (cleanliness)
· adrohah (freedom from envy)
· na ati-manita (no expectation of honor)
· are the attributes of one who is borne with daivi (divine) quality.
·
· Dambhah (pride)
· darpah (arrogance)
· abhimanah (conceit)
· krodhah (anger)
· parusyam (harshness)
· ajñānam (ignorance)
· are the attributes of one who is borne with āsuri qualities.
·
· The daivi opulence (attributes specified above) is conducive to liberation.
· The asuri attributes are considered to cause bondage.
· In this loka, there are two kinds of created living beings. One is called the daivah (divine) and the other asuri (demoniac). I have already said to you descriptively about daiva (attributes). Hear from Me the asura (demoniac attributes).
· Those people who are (having) asura (attributes)
· do not know what is
· pravŗttim (right activity) and
· nivŗttim (right abstinence from activity).
· Neither cleanliness
· nor proper behavior
· nor truthfulness is found in them.
· They say that this jagat (universe) is unreal, with no foundation, without any controller, arisen without cause, what else than Kāma (lust or desire) is its cause?
· Accepting this vision, having lost themselves the less intelligent ones, effectively engage in terrible and unbeneficial activities resulting in destruction of the universe.
· Taking shelter of insatiable Kāma and absorbed in the conceit of dambha (pride) and māna (prestige).
· Due to illusion, accepting unreal things, they flourish, sworn to the unclean.
· Having taken the shelter of immeasurable worries till death,
· considering the enjoyment of desires as supreme,
· thus in this way certainly tied by hundreds of ropes of hopes,
· inclined to Kāma and Krodha,
· They act for the purpose of desire and sense enjoyment, illegally accumulating wealth.
· At present I have gained this, this I have to gain as per my plans, also this what's there is mine, again there will be (more) wealth (coming).
· That enemy has been killed by me, others also I shall certainly kill.
· I am Isvara, I am the enjoyer.
· I am perfect, powerful and happy.
· I am wealthy, accompanied by aristocrats.
· Who else is there like me?
· I shall worship
· I shall give charity
· I shall rejoice
¨ In this way, (such people are) deluded by ajñāna.
· Perplexed by various citta (anxieties), surrounded by a network of illusions, attached to sense enjoyment, (they) fall down into dirty hell.
· Self-conceited and impudent (or haughty),
· absorbed in the delusion of wealth and prestige,
· they worship performing Yajña for namesake, out of pride without following any rules or regulations.
· Having taken the shelter of by
¨ ego,
¨ strength,
¨ pride,
¨ lust and
¨ anger,
· enviously (abhyasuyakah) blaspheme (pradvisantah) against Me, (present) in their own bodies and in the bodies of others.
· Those who are envious and harmful, I (turn them into) the lowest among men in samsara. I repeatedly put them into the inauspicious demoniac wombs.
· Attaining repeated birth in āsuri wombs, without achieving Me, certainly thereafter (they) sink down to a still lower plane.
¨ There are three kinds of gates to this hell of Self destruction
¨ desire,
¨ anger and
¨ greed
· Therefore one must give up these three.
· Being liberated from these gates of tamasah, man performs for the betterment of the Self; thereafter he attains the Supreme destination.
· He who discards the regulations of the śāstra, remains acting in desire, he neither achieves perfection, nor happiness, nor the supreme destination.
· Therefore (considering) sāstra (as) evidence in regulating your kārya (activities) and akārya (forbidden activities), knowing the regulations of sāstra as declared, you should do karma in this world.
