The natural urge of every Jiva is to expand. It is for this purpose it tries to acquire or enjoy other objects. As it tries, it realizes the futility in obtaining an expanded consciousness, thus it moves to other objects. Yet all the time, the Jiva doesn’t want to lose its identity. This dichotomy at the root of all our existence. More the vasanas, more the desires, more the materialistic mindset, stronger will be this duality. Though we have seen a lot of insights and prophesies of Kali Yuga, we see a stronger anti Dharma, anti Sanatana Dharma, anti Spiritual wave around. Many are blindly fueled by hate and do not hesitate to use lies, deception and violence to peddle a motivated selfish agenda. Naturally many raise the question, why can’t some of these people be educated. Why do these extreme mindsets differ so much in their understanding of simple subtle truths? Is it possible for them to do a turn around?
Questions like these and many more are interested in dissecting other’s behavior. This is certainly true, as one gets a small temporary bump in their sattva quotient, be it due to their satsangha or introspection. The entire gaze and focus must be on the internal, if our goal is eternal, yet we get waylaid by the distractions of the external. Though we realize this truth, the nagging question that raises the itch of our curiosity is if there are some who are stuck on the path of self deception and destruction and if so why?
Gita insights:
The Bhagavad Gita provides many deep insights into the human psychology, the subtle traction felt at different levels of every Jiva. There seems to be a fundamental difference due to the choice of path exercised. Kathopanishad emphasizes the existence of only two paths/direction – Sreyas – the path that leads to realizing our real SELF (Athma), the one that is less appealing, yet most profitable and Preyas – the path that is filled with pleasures (and its complementary pain), that is alluring, yet leads us to the mire of Samsara. The Gita without expressing the same terminology, still highlights the path of mire and the path to aspire. Every step of our journey, we are confronted with the choice to take either Shreyas or Preyas. Our ignorance, apathy, Tamas, Vasanas may seemingly obliterate the choice from our vision, but the choices exist at all times.
As our curiosity is piqued what happens if one goes to the wrong side and if there is a way out for those who have gotten on to this path of delusion and destruction. But as we proceed to unravel this understanding, there is a key change needed in our deliberation. This is not the story of our neighbor or that of someone who is reputed for such infamy. This is the path of every Jiva. Though we may assume we are not on this path, this path is just the other end of the same spectrum, we all share. Hence instead of having a judgmental external outlook, we must alter it to an introspective internal gaze, to find the traces of vasanas that might mislead and guide us in the wrong direction.
The answer to the self destructive path lies in Bhagavad Gita 7-15.
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥
na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ । māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ ॥
The malefactors (duṣkṛtina) do not seek refuge in Bhagawan. They are the foolish, ones surrendered to following the lowest nature, deprived of insight due to maya and the ones filled with asuric qualities.
मूढाः (mūḍhāḥ) : Usually translated as foolish and considered the antonym of विवेक (viveka). One who is stupefied, infatuated, perplexed, foolish, error prone, ignorant. This is perhaps the strongest word shastras use as an adjective to admonish an individual. Since we understand it is opposite of Viveka, it would imply one as lacking judgment, discretion, determination, unable to discriminate or lacking real knowledge.
Why can’t such people align with Bhagawan, even end up hating him? The lack of correct understanding forces a wrong judgment in their mind and they prefer the wrong direction, convinced that it is the right path. Just like an alcohol/cigarette/drug addict is convinced that the fun factor with the life killer is much bigger than the detrimental effects they brush aside, the mūḍhāḥ is convinced of his incorrect knowledge and choice. This is typically backed by the strong display of ahamkara, that lends stubbornness to this poor pick.
This error can come due to a variety of factors – bad vasanas, strong attachment due to bad desires and/or desire prompted modifications like anger, hate, depression clouding the intellect, incorrect likes/dislikes (raaga/dvesha), wrongful association (dussangha), lack of right association (satsangha). In short this state is a reflection of increased Rajas and Tamas or reduced Sattva.
प्रपद्यन्ते नराधमाः (prapadyante narādhamāḥ) : One who seeks or surrendered to the lowest nature. This obviously is worse than the first category. The individual is not merely turning to wrong choices, but is increasingly and actively seeking it out. The first category will be akin to someone making wrong choice of alcohol/drug, but in the second stage, there is a proactive seeking. This is almost the irrecoverable addiction stage. A person who may be angry due to a certain unfulfillment of desire in this stage will be characterized by anger as his normal nature. There may be no rhyme or reason for the same.
Their theoretical understanding may still be intact. They may be even able to follow the correct reasoning, but due to their strong vasanas and their nature of going against the grain leads to bad consequences.
माययापहृतज्ञाना (māyayāpahṛtajñānā): This category is one step worse than the previous. If the intellect was clouded due to our bad vasanas in the earlier category, here the intellect is clouded due to maya, the divine nature that makes the perception of unreality as real. This is due to an overabundant accumulation of bad vasanas of the highest order. Such individuals usually need a radical path to turn back. Just like Hiranyaksha, Hiranyakashipu, Ravana, Kumbhakarna, Shishupala and Dantavakra were ignorant of their real nature, why they were turned always away, despite displaying good intellect, maya shrouds their potential.
आसुरं भावमाश्रिताः (āsuraṃ bhāvamāśritāḥ) : The lowest form of useful creation. They aid in the destruction process of this leela. Though there are more vile entities like rakshasas, pisachas etc, asuras are powerful beings with completely distorted world view. We dwelled in depth in the shifting line of Dharma perception. Though they embody bad attributes like cruelty, sometimes they are bereft of some bad nature. Yet they are all characterized by their vision.
As seen in the Chandogya Upanishad in the incident of Indra and Virochana seeking wisdom at the feet of Prajapati, the fundamental division between Suras and Asuras is evident. Suras/Devas reject the idea of body as the real entity driving our identity. Asuras firmly believe in Dehatma buddhi. This fundamental difference in approaching Atman results in two completely opposite ways of thinking, though the later is absolutely incorrect.
Loaded with this dangerous incorrect knowledge, asuras play a key role in the hands of Bhagawan who uses their rise to level the playing field, to dispense karmaphala to the bad actors in large numbers. In our eyes, they are violent, destructive, but in the hands of Bhagawan, they are powerful tools, as we saw how Jarasandha was used as a tool in Krishna’s hands. (More in Practical Krishna – big problems different solutions)
Are these four types or stages? It is very evident that these four groups are not only inimical to dharma understanding or following, but also its expression. Krishna most certainly highlights these four categories of people who spearhead hate against Him. Today we see them in the form of deracinated Hindus, openly violent Hinduphobes, deceptive desert cults. Yet Bhagavad Gita 7-16 gives us a clear hint that these malefactors are part of a single spectrum. (We will analyze BG 7-16 sloka separately to highlight this connection.)
The wrongful patterns whether forced due to internal or external factors that stupefy our thinking results in bad karma. This karma brings with it papa phala. As the quantity piles up, this results in a the piling up of bad vasanas. This has a constant impression on our guna composition. As we get caught in the web of vasanas spiraling downward at a fast pace, our momentum gathers. As we deplete our Punya at a much faster pace it gives the illusion that bad people seem to be prospering despite their actions. Eventually, all that is remaining is the papa. As evil dominates such a papatma, their world view is completely distorted. This is typically deemed as a divine action, maya. Yet there seems to be one more extreme end in the spectrum. The papas weigh on the individual so much that their maximum understanding is centered on Deha, pleasures that can be attained at any cost driven purely by selfish interests. This is the asuric nature, the lowest form.
There seems to be many parallels with a human life. But the key difference to note here is human beings can either raise to the deva outlook by working on increasing the Sattva quotient or fall to the level of asuras and be the embodiment of Tamas. Currently they display an admixture of both which is evident in our Rajas.
Is this eternal doom like in Abrahamism? These malefactors appear to be punished by the weight of their own actions. They definitely seem doomed. In terms of normal timescales, this is largely true. We live in a world that is dominated by Abrahamic jargon and as we get more deracinated from our civilizational roots, we tend to believe the ones who go against God like not signing up in a particular religion or cult is doomed eternally. The myopic limitation of Abrhamism cannot go past using dogma as a tool for imposing ideology on masses to control them for socio-political cause. Is this the scenario projected by the understanding handed over by the Rishis?
Thankfully a big emphatic NO.
The vilest person with millions of janmas of papa still holds the potential of moksha. This is akin to a cave that has never seen light since it was created many million years ago, yet when the sunlight of Atmajnana shines, darkness has no place to hide. As Atma is merely shrouded by ahamkara, vasanas, papas, punya and even gunas, these layers hide the atma shining in its entire glory. When these layers are removed, it restores the self effervescent atma. These karma and karmaphala do not have any impact on the Atma. But we feel the impact of these and the burden of samsara on account of the mistaken identity that we are the body, mind, intellect, the things we possess and the like.
How do we change directions, make the correct choice of Shreyas? Bhagawan’s grace is abundantly pouring on all and the only reason we function. Yet we are unable to peer past our own shortcomings. Satsangha offers the simplest way to cleanse these layers of adamantine muck that has fused with our identity. As we get an opportunity to associate through hearing/listening, reading/studying more about our real nature (Atma), understand how Dharma(Bhagawan) permeates the Jagat and trascends it as Paramatma, there is a definite rearrangement of our Gunas. This results in us grasping the message better with least distortions. Complementing the Sravana, we slowly add manana, reflecting on it. This slowly takes root as Nidhidhyasana and brings that inner transformation.
Satsangha is identified as one of the easiest ways that will lead us to the Mokshadwara in Yoga Vasishta. As Satsangha takes root, we are definitely locked onto the Shreyas marga and most certainly start realizing the ever abundant constant of unending Bhagavad Kripa. May we all hold on to the lotus feet of Bhagawan, fast track our journey using Shreyas marga and be assured that no matter where we are on this spectrum, we all will realize his compassion and grace. There are no permanent sinners who will have eternal damnation in Sanatana Dharma.
ॐ तत् सत
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