Krishna begins with a metaphor

There is a tree called Peepal or Ashwattha. This is said to be an upside down tree because the branches are its roots and its roots grow upward where branches are normally found. These roots eventually curve downward growing back into the soil, becoming a new part of the tree trunk. In this way it is considered an eternal tree because it keeps growing itself anew.

Ashwattha means, unable to last until tomorrow (shwah), denoting impermanence as it is also known as the tree of the senses, creating relative, temporary objects that reside in an upside-down position (ie, the senses think they are real and eternal but in fact they are temporary — not lasting until tomorrow. The leaves of the branches are the Vedic hymns (dharma or the universal laws of the universe).

The buds on the branches are the gunas’ sensory-objects. At the roots are the three gunas that feed the roots of the tree. The roots stretch down into the world, creating actions among humans. People water the roots of the tree with the actions of the three gunas.

The roots are eternal and the fruits on the branches are temporary, ever-changing. This suggests that a wise person sees all of life as ever-changing and temporal. To know the unchanging, eternal life, one must go to the root of life beyond the gunas.

This can be seen more clearly in yet another metaphor — an Ayurvedic metaphor. One reason Ayurveda is such an effective healing system is because it does not dwell solely on ever-changing symptoms: it addresses the root of a health disorder. So, going beyond the disease of ignorance of God, going beyond the emptiness or void connection of feeling through meditation, service, intellect, and devotion ― a combination of all of these elements ― and advance beyond all that is created by the gunas. They will then see and feel the eternal loving connection with God.

Imagine people walking around the world, seeing fruit from this tree fruit. Each action (enjoying the objects) leads to repercussions (consequences) that keep the person locked into seeing only the fruits and not the roots or beyond. Only the wiser or enlightened people can see beyond sensory objects.

This Ashwattha tree analogy clearly evokes the story of the Garden of Eden, where the fruit of the tree of knowledge was forbidden to be eaten. From the Ashwattha analogy, we can say that the fruit of knowledge in the Garden of Eden, parallels knowledge of temporary sense objects. Upon eating such an apple, the mind becomes obscured to the eternal source of the apple ― and this is what suffering means in Vedic terms ― the banishment from living in the eternal of the full loving connection to God.

We can say that it was not God who banished Adam and Eve from the Garden of Eden, from that loving, full connection or hugging of God. Rather, it was Adam and Eve who, by giving importance to relative and ever-changing life (by seeking knowledge from the apple), made the choice. Their actions brought about change (cause and effect). They themselves caused the severing of emotional ties with God. People are after all ultimately responsible for creating The everlasting nature of the tree is invisible to the human eye. The wise cut down this deep-rooted tree by the mighty sword of detachment to the gunas and all that the gunas develop, including the senses, objects, desires, and ego.

Krishna urges all people to pray to attain that safe haven where there is no return to relative changes that separate the Divine lovers — God and the person. He urges us to stay in the ever-hugging eternal, Divine embrace and participating in the ever-joyful dancing, singing, and praising of the name of God.

Let us live in this world, but be not a part of it. Let God drop the ripe fruit in our lap that will sustain us. Why work for that which, when ripest and sweetest, will automatically fall into our laps. This is what the ‘Land of Milk and Honey’ signifies: a garden of Eden.

This sweet life (sat-chit-ananda or eternal bliss) can be lived by all who can see beyond the three gunas.

Instead, humans struggle and toil unduly for the ever-changing objects of enjoyment, which, ironically cause them more suffering and misery. It is like a drug addict who, when not high, suffers through withdrawal symptoms, and yet, when taking the drugs, becomes enslaved to them. A more subtle form of addiction ― choosing temporal pleasure ― cuts one off (self-banishment) from their true eternal, Divine birthright.

Life is but a stream I go a-fishing Henry David Thoreau.

Thus, we are advised to live in the world, but not run after the fruits of pleasure; rather, work to locate the very beginnings of the roots and cut asunder at their source. Only then can a person live on this earth as it is in heaven: one with God, on earth and eternally as Soul-spirit.

The people who can see the tree as it truly functions, who have uprooted the gunas and realized the eternal beyond the gunas, they attain nonattachment, ever attuned, ever united with God. Their attachment to passion has ended, free from conceit, devoted to spiritual knowledge, desire less from personal wants, freed from the opposites (pleasure or pain, happiness or sadness, wealth or poverty, beauty or ugliness, and so on). No longer deluded, arriving at God’s eternal home, a person never returns to the empty waif-like state of anguished separation.

God’s eternal home cannot be seen by the light of the sun or moon, or by fire. That part of the individual eternal Soul (Jiva) attracts the mind and fve senses living in nature (prakriti) to the more appealing eternal love of God. [Verse 1–7]

The Ashwatta [Peepal] tree has it roots above and branches below, and is used as a metaphor for eternal life. The Vedas are the leaves of the tree. Those who understand this understand the Vedas. [1]

The tree branches extend downward and upward, nourished by the gunas; its sprouts symbolizing sense objects. Its roots stretch down below in the world of humans, creating actions and reactions. [2]

The real form of this tree cannot be seen in this world; its beginning and origin, too, cannot be understood. But with determination one must sever this strongly rooted Peepal tree by the mighty sword of non-attachment; thereafter, seek the place, after which having gone, one never returns. There, surrender to the Supreme One from whom everything eternally begins and in whom everything lives. [3 - 4]

Free from ego, illusion, and false attachments, understanding the eternal and transitory, free from lust, liberated from dualities like pleasure and pain, the wise reach the shelter of the eternal kingdom. [5]

The sun does not illumine that place, nor the moon, nor fire. Those who reach it never return; that is My supreme abode. [6]

The living creatures in this world are My eternal parts. They draw out the senses and mind. [7]

When a person’s individual Soul (jiva) leaves a body at death and they take on a new body (reincarnation), their mind, their five sunflower’s aroma across the land. As the Soul settles in the new body, it begins to use the fve sense organs, intuition, and mind in that new body to experience the life.

The gunas delude the untrained person from seeing their Soul, leaving them only to experience transitory objects and pleasures through the senses. Only the wise can see past the gunas; the undevoted or insincere cannot perceive God who is beyond the three gunas.

Krishna says that all light ― be it from the sun, moon, or fire ― is, including the sun, moon and fire ― the nurturer of all, the life sap that nourishes the herbs and foods. As fire resides in trees, God resides in the human body, united with prana (inhalation) and apana (exhalation) to digest the four kinds of food. (Foods are categorized by the different methods of required to bring them into the body: chewing, sucking, licking, or drinking).

Krishna says, God sits in the hearts of all. From God comes memory, wisdom, intellect, as well as their loss over time. God is the author and knower of the Vedas. God is that which appears in the Vedas. [Verse 8–15]

When the Soul moves from body to body, it takes the senses and mind as the air carries aromas. [8]

The embodied Soul governs the ear, eye, sense of touch, taste, smell, and the mind. Thus enjoying sensory experiences. [9]

The foolish do not understand how a living Soul can leave the body, nor can they grasp what sort of body they enjoy due to the actions of the gunas. But those whose eyes are trained in this wisdom can understand this. [10]

Those practicing yoga and who are Self-Realized, can see this clearly. But those who are not Self-Realized, even though trying, cannot see what is occurring. [11]

The radiance that emanates from the Sun, Moon, fire, and from the entire universe, is from Me. [12]

Permeating the planets, I support all by My energy (ojas). I become the soma (eternal moon nectar), and thus supply the essence to all plant life. [13]

I am digestive fire in every body; I am the inhalation (prana) and the downward air (apana), through which I digest four kinds of foods (masticate, suck, lick, drink). [14]

I am seated in every heart; from me comes memory, wisdom, and forgetfulness. I am that which is known in the Vedas. I am the compiler of Vedanta and the knower of the Vedas. [15]

There are two beings in the world (perishable and imperishable). All beings are perishable, but their Soul never perishes. Beyond this, there is the highest being, the Supreme Soul (Paramatma or Purushottam) who pervades the three worlds and supports these worlds.

God is even beyond the imperishable world.

The wise who know God as Purushottam know all and worship God with wholehearted devotion.

Krishna says that this is the most profound teaching. Understanding this (that is, experiencing it) one attains Self-Realization and has There are two kinds of beings in this world, perishable and imperishable. All material things are perishable, and all spiritual things are imperishable. [16]

Beyond these, there is the greatest being, the Supreme Lord, pervading the three worlds and supporting them. [17]

As I am beyond the perishable and above the imperishable, in the world and in the Vedas and I am praised as the Supreme Being. [18]

O Arjuna, those who are free from delusion, knowing Me as the Supreme Being, understanding all, fully worship Me with devotional service. [19]

O Arjuna, this is the most profound teaching, knowing this, one attains Self-Realization and fulfills all duties. [20]

Exercise

• Review your most troubling or stress-producing life issues.

Look beyond the actual trouble and search their root cause. Try resulting stress.

Peepal tree; its roots grow down from the top and reaching into the earth to form new parts of the trunk.

Chapter 16

How to Manage Divine & Demonic Traits

 

The discussion of Divine and demonic personality traits will best be viewed as a tool for self-improvement rather than as a way to judge others. This will be discussed in more detail later in the chapter.

Divine qualities lead to liberation, while demonic qualities cause further bondage. The word demonic may be difficult to comprehend and may be substituted with the words cruel or wicked.

One of the demonic qualities discussed by Krishna [Verse 7–8] is a lack of belief in God as creator. Yet it would be a mistake to translate this literally as meaning that all atheists or agnostics are demonic in nature. Rather, it is whether a person has a predominance of nur people who don’t believe in God because they see the hypocritical commercialization in the name of God, or see people, businesses, or governments using God’s name and then bilk people out of money, land, or rights. Others do not believe in a God who has human characteristics. Still others have their own reasons. Rather than ‘live a lie in a religion’, these people choose to live in what they feel is honest truth. Their motives are pure and good. They too can easily realize more of who they really are (God, Soul, or nature).

Krishna says that people with demonic qualities are enemies of the world, bent on its destruction. They have insatiable desires [Verse 1–10]

Lord Krishna said:

Non-violence, truthfulness, freedom from anger, renunciation, peace, aversion to fault-finding, compassion, non-covetousness, gentleness, modesty, and absence of fickleness; [2]

Vigor, forgiveness, fortitude, purity, freedom from envy and pride; O Arjuna, these qualities belong to people endowed with divine nature. [3]

O Arjuna, pretentious pride, arrogance, conceit, anger, cruelty, and ignorance are qualities belonging to those born with demonic nature. [4]

The divine qualities are conducive for liberation, while the demonic qualities cause bondage. Do not worry O Arjuna, you are born with divine qualities. [5]

O Arjuna, in this world there are two kinds of creatures. One is divine, the other, demonic. I have already explained the divine at length. Now hear from Me the demonic qualities. [6]

The demonic people do not know what actions are in their best interest and in their worst interest. There is never purity or good conduct, or truth in them. [7]

They say this universe is unreal, without creator, without a controller, without cause, originating from mutual union due to lust; no more than this. [8]

Holding this view, the demonic, deficient in spiritual wisdom, having lost connection with their Soul, engage in unbeneficial and horrible action to destroy the world. [9]

Addicted to insatiable lusts, possessed with hypocrisy, pride, and irrational arrogance, out of illusion are sworn to work for impermanent, impure things. [10]

They think sensual enjoyment is the highest feeling, exhibiting baseless hopefulness and hoarding wealth through unjust means.

They feel a false sense of grandeur; they believe they are all-powonly and not in a positive spirit. They hate God within themselves and all others. These people could be said to have cruel or demonic this description and they sometimes feel they are doing God’s work.

However, they often do not lead the lives they profess to believe in.

There are countless examples of rulers proclaiming a strict spiritual life, abstaining from worldly things such as alcohol, television, techno gadgets, physical relations, and wealth, but who are heavily involved in one or more of these self-proclaimed vices. It is often saying goes, Power corrupts, and absolute power corrupts absolutely.

According to the Vedic view, the result of such cruel behavior is that the wicked person falls into hell (or various degrees of hell), depending on how cruel they were in life. God sends these people back into the cycle of birth and death over and over into asura (godless) families. From this delusional state, they continue to fall ever downward. [Verse 11–20]

They are beset with a life full of unlimited fears and worries; believing sense gratification to be the highest goal of life. [11]

Bound by thousands of desires, overcome by lust and anger, they strive to gain wealth illicitly to gratify their senses. [12]

‘This I’ve gained today, and this I desire to get tomorrow, this is mine, and this wealth will also be mine.’ [13]

‘This enemy I’ve killed, others I will also slay. I am in charge, the enjoyer, I am perfect, powerful, and happy.’ [14]

‘I am rich and aristocratic, who is equal to me? I shall perform sacrifice, I shall give, I shall rejoice.’ Thus the demonic are deluded by ignorance. [15]

Afflicted with countless fears and anxieties, enveloped in a web of illusions, addicted to sense-gratification, they fall into a terrible hell. [16]

Self-glorifying, impudent, vain, and haughty due to wealth, the demonic perform sacrifices out of pride, in name only are such hypocritical sacrifices done disregarding scriptural injunctions. [17]

Possessed of self-conceit, power, disrespect, lust, and anger, the demonic hate Me, who resides in their own bodies. [18]

I hurl these envious, cruel, evil, lowest of people into the cycle of birth and death in the wombs of the demonic. [19]

O Arjuna, entering into the demonic womb, birth after birth, unable to attain me, these deluded ones fall to lower states. [20]

Lust, anger, and greed are the three Soul-destroying gates of hell.

Thus, these three qualities are to be avoided as best as possible.

A person who is free from these three dark gates, and who tries to scriptures can help inspire a person to develop their Divine (ideal) behavior. With this understanding of ethical behavior, a person is to apply these principles in their daily life. [Verse 21–24]

Lust, anger, and greed are the three Soul-destroying gates of hell. Thus people should forsake these three. [21]

O Arjuna, a person freed from these three gates of ignorance follows what is beneficial for their Soul, thus realize the supreme goal. [22]

Those who ignore the Vedic injunctions, impulsively chase desires. They do not attain perfection, happiness, or the highest goal. [23]

Therefore, let the Vedic injunctions be you authority in determining what is beneficial to do and not do. Learning these Vedic rules of nature, you should live your responsible life in this world. [24]

Contemplation

Now if a person’s mind is clouded, they will read into the scriptures whatever desires they wish to validate. So Krishna here is really saying, use your common sense and follow the Divine characteristics. Do no harm, be compassionate, and bless all. Anything less is against scriptural ethics.

In Chapter 2 (Verse 62–63), Krishna explained how much trouble anger can cause. Attachment to objects causes longing for the object, and unfulfilled desires causes anger. From anger comes delusion, which births the loss of memory, which in turn ruins discrimination (the topic of this chapter). With the loss of discrimination a person perishes.

In Chapter 3 (Verse 37), Krishna said that desire is anger; it is born from rajas guna. It is a craving that can never be satisfied, thus causing a person the greatest danger for they can never find peace or Divine love. Anger is the foe in this world.

It is important to distinguish the demonic nature of others and within ourselves. It is always easier to see the faults in others and to see ourselves as being better than others. We see this when different religions kill in the name of God and when governments use demonic actions and justify them because they are dealing with so-called monsters. A sad irony is that both sides in a war see the other side as using demonic methods (torture, chemical weapons, and so on).

So it is virtually impossible to judge another person without becoming ‘holier than thou’. At best, we can choose to avoid being around people who behave in a cruel manner, but we are better off not judging that person. When we see a fault in another, it is a sign that that fault is still present in us; otherwise, how could we recognize it?

From this point, it seems that it is more likely that Krishna is speaking about our own inner characteristics. Each person has positive and less flattering qualities. The key is to nurture the favorable qualities and not give any light of day to the darker qualities so they will wither away.

In this way, Krishna provides us with a radar map, turning our discrimination inward towards ongoing self-improvement 24/7. It is like a personal antivirus/spyware software program that we keep running all the time to monitor any untoward behaviors we might exhibit. Just as different websites can expose your personal computer to different viruses, cookies, adware, spyware, and so on, so too can different domains of life incite various qualities that cause us to display anger, impatience, or greed and thus are not in our best Divine interest.

This can also be thought of as a computer game, where the goal is to collect Divine personality-trait power pills that allow the player to jump to higher levels and grow their hearts and minds. Each obstacle teaches us how to react with Divine qualities and avoid using the demonic qualities. Instead of fighting monsters, it is the players themselves who become more Divine or more demonic based on the computer’s virtual experience model.

A sincere person, realizing the value and power of self-regulation will gladly turn their attention inward and not look to find fault in another person. There is a saying, People who live in glass houses should not throw stones and another Doctor, heal thyself.

While a similar scriptural saying is Judge not, lest ye shall be judged All these maxims relate to the admonition of Lord Krishna that we must work on ourselves to become better people day by day, hour by hour, minute by minute, and second by second ― always living in the present. It is a gift that allows us to never become bored, because there is always something we can do to improve ourselves, always some more Divine experience we can open ourselves up to, and always some greater Divine bliss we can feel, live, and be grateful for.

Positive transformation can come from something as simple as learning to play a music instrument, organic gardening, or learning that you always wanted to learn but never found the time until now. Finding ways to express your inner joyful God-gifts relates to simple, mundane, natural pastimes. It also is developed through meditation, and service to others and the environment.

Disharmonious thoughts are like critters in a video game that pop their heads up out of holes in the ground. Prayer for harmonious thoughts to predominate is like a person stepping to avoid the holes, and choosing to stand in a place where they will be safe. So it is in one’s best interest to pray to be the best person possible. Pray ‘Thy will be done’ (not my will); pray to make this the best day possible, letting God determine what is ‘best’ for us at any given moment.

Have no agenda, no outward goal other than to do the best you can with the day God unfolds for you.

When you feel trapped, cry out to God: help me, I am stuck, I am trapped, I am angry, please release me from this; let me come back to your beloved lap. Such sincere and innocent (non ego) behavior quickly reaches God’s ears.

Sometimes, however, an answer does not come. At those times, it is helpful to admit you are stuck experiencing your discordant trait and praying to know what you are to learn from the situation.

So we have seen Krishna clarifying the distinction between Divine and demonic personality traits. And we have discussed briefly how to keep working in the direction of developing the Divine traits and how to untie oneself from the demonic qualities through prayer.

Exercise.

• Ego has two sides — over praising and denigrating. One says, ‘I’m better than the rest’, and the other says, ‘I’m worse than the rest. Both keep the ego in charge, preventing the acknowledgement and growth of one’s divine characteristics.

• In a non-judgemental way, review your harmonious and less-than-flattering qualities. Do what you can to nurture the divine qualities, and give no energy or merit to the remaining qualities. This will help develop a more meaningful vision for your life. God is like anti-virus/spyware — protecting our positive thoughts from negative ones.

Chapter 17

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