The Atma Jyoti Blog

A Commentary on the Bhagavad Gita

In every religious tradition we have the idea of two ways to live in this world or two kinds of people to be found in this world. And in each tradition there are several forms of this classification. So now in this sixteenth chapter of the Bhagavad Gita we find what is no doubt the oldest recorded form of this approach.

Vyasa postulates that human beings are divided into two types: divine and demonic. He uses two Sanskrit words: daivim and asurim–devic and asuric.

Deva literally means “shining one.” Though it is usually applied to highly evolved astral beings, in this chapter it refers to people who “live in the light” of spiritual consciousness which illumines their outer life as well. These people were called Arya in more ancient writings and in the teachings of Buddha. Devim, or devic, is the inner and outer state of such shining ones, and indicates that they are progressing toward liberation.

Asura means one who is without light (sura), without spiritual consciousness, who has darkened consciousness, preferring dark to light. Such persons are asuric (asurim), turned away from divinity within and without and moving further into degradation of consciousness and life.

This is a grave subject, especially since we often see divine and demonic traits in the same person. Such a one must discriminate clearly and eliminate the demonic and foster the divine. So in considering this we must not think that if we have a preponderance of devic qualities it assures us that all is well. Even the presence of a single demonic quality or tendency is of great danger to us lest it draw us away from the light into the dark. On the other hand, if in a predominantly demonic person we find one or more divine traits we can encourage them to move more into the light. For no one ever stands still: we are either moving upward or downward. Yet at all times we must remember that the Self of both the daivic and the asuric is fundamentally divine.

The divine personality

“A man who is born with tendencies toward the Divine, is fearless and pure in heart. He perseveres in that path to union with Brahman which the scriptures and his teacher have taught him. He is charitable. He can control his passions. He studies the scriptures regularly, and obeys their directions. He practices spiritual disciplines. He is straightforward, truthful, and of an even temper. He harms no one. He renounces the things of this world. He has a tranquil mind and an unmalicious tongue. He is compassionate toward all. He is not greedy. He is gentle and modest. He abstains from useless activity. He has faith in the strength of his higher nature. He can forgive and endure. He is clean in thought and act. He is free from hatred and from pride. Such qualities are his birthright.” (Bhagavad Gita 16:1-3) This is a good rendering, but I would like to give you Sargeant’s, as that is a bit clearer and more exact:

“Fearlessness, purity of being, perseverance in yoga and knowledge, giving, self-restraint, and sacrifice, study of sacred texts, austerity, and uprightness, non-violence, truth, absence of anger, renunciation, serenity, absence of calumny, compassion for all beings, freedom from desire, gentleness, modesty, absence of fickleness, vigor, forgiveness, fortitude, purity, freedom from malice, freedom from pride; these are the endowment of those born to a divine destiny, Arjuna.”

Since this is self-explanatory, I am going to give you the Sanskrit terms and their full definitions taken from A Brief Sanskrit Glossary.

Read the rest of The Divine and the Demonic–A Commentary on the Bhagavad Gita.