Qualities of People of Demoniac Nature

In “Bhagwat Gita”, Lord Krishna tells about in detail the people of demoniac nature who are born in this world to cause pain to others & are the cause of destruction of this world. Just go through the qualities of the people of demoniac / bad nature & reflect, whether there are any such qualities present in yourself. If you find any such qualities in you, just try to weed these out of your nature, as otherwise, these shall lead to your fall only, morally & spiritually.

As per the Lord in ( Gita: Chapter XVI verse 7 to 20 ) God says that:

” Men belonging to the demoniac group know not what is right activity & what right cessation of activity. Hence they posses neither purity ( internal & external), nor good conduct nor truth.” – Bhagwat Gita: Chapter XVI verse-7

“They say: The world is without any foundation & altogether false, Godless & brought about by mutual union ( of man & woman); what else?”- Bhagwat Gita: Chapter XVI verse-8

“Embracing this view, these lost souls with little understanding, ill disposed & devoted to cruel actions, are born for the destruction of the world.”- Bhagwat Gita: Chapter XVI verse-9

“Possessed of hypocrisy, conceit & arrogance & given to insatiable passion, and adopting false doctrines due to delusion, they take to action with impure vows.”- Bhagwat Gita: Chapter XVI verse-10

“Giving themselves over to endless cares terminating only with death, and given to the enjoyment of sensuous pleasures, they believe the highest limit of joy to consist only in this.”

“Held in bondage by a hundred ties of expectation, given over to passion & anger, they strive to obtain by unlawful means hoards of money for the enjoyment of sensuous pleasures.”-
Bhagwat Gita: Chapter XVI verse 11-12

“This has been won by me today; that ambition I shall realize now; this wealth is mine already; that will be mine again”

“This enemy has been already disposed of by me, and I shall make short work of others also. I am the lord, I am the enjoyer. I am perfect, powerful & happy.” 

“I am wealthy, and high-born. who else is like unto me? I shall perform sacrifices, give alms & rejoice. Thus deluded by ignorance, bewildered by numerous thoughts, enmeshed by the web of delusion & addicted to the enjoyment of sensuous pleasures, men of demoniacal nature fall into the foulest hell.”- Bhagwat Gita: Chapter XVI – verse 13,14,15 & Bhagwat Gita: Chapter XVI – verse 16

“Self-important, unbending, filled with the intoxication of wealth & honor, performing nominal sacrifices for show & contrary to scriptural ordinance.”- Bhagwat Gita: Chapter XVI verse-17

“Given over to egoism, violence, insolence, passion & anger, these malicious persons hate Me ( God) who dwells in the bodies of others, as well, as in their own body.”- Bhagwat Gita: Chapter XVI verse-18

“These haters, evil, cruel, & vilest among men, I ( God) repeatedly throw into demoniacal wombs in this world.”- Bhagwat Gita: Chapter XVI verse -19

“Arjuna, cast into demoniacal wombs, birth after birth, these fools, attaining not to Me ( God), sink into still lower depths.”- Bhagwat Gita: Chapter XVI verse-20

So above are the demoniacal qualities of bad people as defined per the “Bhagwat Gita” in this world & we should abstain from all such qualities.

Om Namah Shivay

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The Avadhoota Gita-28

16. Never did I have death or deathlessness – poison or poisonlessness. How can I speak of pure and impure? I am free from disease – my form has been extinguished.

17. Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can i speak of the transcendental and relative states? I am free from disease – my form has been extinguished.

18. Know me as free from all and form the details composing the all. I have neither illusion nor freedom from illusion.How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished. I am free from disease – my form has been extinguished.

19. know me as endowed with all concentration. Know me as free from any relative or or ultimate aim. How shall I speak of union and separation? I am free from disease – my form has been extinguished.

20. I am neither ignorant nor learned, I observe neither silence nor absence of silence. How shall I speak of argument and counter argument? I am free from disease – my form has been extinguished.

21. Never do I have father, mother, family, caste, birth and death. How shall I speak of affection and infatuation? I am free from disease – my form has been extinguished.

22. Never do I disappear – I am ever manifest. Never so I have effulgence or absence of effulgence. How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished.

23. Know me beyond all doubt to be boundless. Know me beyond all doubt to be undivided. Know me beyond all doubt to be stainless. I am free from disease – my form has been extinguished.

24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation. I am free from disease – my form has been extinguished.

25. There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness of the homogenous being and pure of thought, prattles about the truth.

Chapter 5

1. The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?

2. The srutis – such as “That thou art” – prove to thee thou art indeed “That” devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?

Om Namah Shivay

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The Avadhoota Gita-27

5. It has not yet happened that I, the ignorant one – have attained to knowledge, nor has it happened that I have become of the nature of Knowledge. And how can I say that I have both ignorance and knowledge? I am free from disease – my form has been extinguished.

6. It (The Self) does not appear to me as virtuous or sinful as bound or liberated, nor does it appear to me – as united or separated. I am free from disease – my form has been extinguished.

7. I never have the high, low, or middle state. I have no friend nor foe. How shall I speak of good and evil? I am free from disease – my form has been extinguished.

8. I am not the worshipper or of the form of the worshipped. I have neither instruction nor practice. How shall I speak of myself – who am of the nature of Consciousness? I am free from disease – my form has been extinguished.

9. There is nothing here which pervades or is pervaded. There is no abode nor is there the abodeless. How shall I speak of void and non-void? I am free from disease – my form has been extinguished.

10. There is no one to understand and nothing indeed, to be understood. I have no cause and no effect. How shall I say that I am conceivable or inconceivable? I am free from disease – my form has been extinguished.

11. There is nothing dividing, nothing to be divided. I have nothing to know with and nothing to be known. How shall I then speak of coming and going? I am free from disease – my form has been extinguished.

12. I have no body or bodilessness – nor have I intelligence, mind or senses. How shall I speak of attachment and detachment? I am free from disease – my form has been extinguished.

13. The Self is not separate or high – and it has not disappeared even to the extent of allusion. Friend, how can I speak of it as identical or different? I am free from disease – my form has been extinguished.

14. Neither have I conquered the senses – nor have i not conquered them. Self-restraint or discipline never occurred to me. Friend how can I speak of victory and defeat? I am free from disease – my form has been extinguished.

15. Never have I form or absence of form, Never any beginning, middle, or end. Friend how can I speak of strength and weakness? I am free from disease – my form has been extinguished.

Om Namah Shivay

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An Eternal Source Of Inspiration -2

Metaphysical bipolarities such as monism and dualism, Purusha and Prakriti — spirit and matter, male and female principles, the Absolute Reality and the concept of a personal God, harmonise in the Gita, the true import being to help the seeker to realise God by any one of the three paths — Jnana Yoga, way of knowledge, Karma Yoga, way of action and Bhakti Yoga, way of devotion, which supplement and complement one another.

Eminent saints, scholars, mystics, yogis, psychologists, social scientists, reformers, politicians and administrators gained fresh perspectives from the Gita and interpreted it accordingly. Bal Gangadhar Tilak perceived in the Gita, philosophy of action, Aurobindo, philosophy of Being; Swami Vivekananda, philosophy of human awakening; Swami Yogananda, philosophy of synergistic kinship with God, and Gandhi, philosophy of truthful living. Jnaneshvara’s commentary on the Gita, Bhavartha Dipika, popularly called the Jnanehvari in Marathi, redacted and made authentic by Ekanatha in 9,000 ovi — stanzas, brought about a spiritual revival in Western India, and continues to be the sacred text of the Varkari sect.

The Gita continues to influence the course of human thought across the globe. Its age-old wisdom is being increasingly used for Self-discovery, self-empowerment, and self-management.

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You are here to be useful and be of help to others around you, and for yourself as well. When a few people get comfort and relief because of you, then the happiness and contentment that you get cannot be expressed in words at all.

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When maturity blossoms in you, an expansion begins to dawn within you; that is when you stop getting stuck and entangled in small petty things in life.

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Q: How do you know a mistake is a mistake?

Guruji: A mistake gives you a pinch that pricks the consciousness and that pinch will not allow the mistake to be repeated.

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You Are the Queen of Flowers

There are many flowers which are so fragrant, but do not have the texture or the beauty of a rose. There are some other flowers which look so beautiful but are not as fragrant as a rose. A rose has both beauty and fragrance and that’s why it is called the queen of flowers. You yourself are the queen of flowers, you yourself have beauty and fragrance.

This is what is expected of any beloved. They should not just look beautiful, they should exuberate fragrance. Some may have that fragrance, but if their actions are not what you perceive as an expression of what true love should be, then communicate that to them. Communication is very important.

Om Namah Shivay

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The Avadhoota Gita-26

40. Thou hast not the nature of non attachment in the slightest nor hast thou in the slightest the nature of attachment. Thou hast not even the slightest nature of desire. I am the nectar of knowledge, homogenous existence, like the sky.

41. In thy mind there is neither the meditator – meditation, nor the object of meditation. Thou hast no samadhi. There is no region outside thee – nor is there any substance of time. I am the nectar of knowledge, homogenous existence, like the sky.

42. I have told thee all that is essential. there is neither thou, nor anything for me – or for a great one. nor is there any teacher or disciple. The supreme reality is natural and exists in its own way. I am the nectar of knowledge, homogenous existence, like the sky.

43. If I, the supreme, of the nature of the sky, alone exist, how can there be here the supreme truth – which is blissful reality, how can there be here the supreme truth which is not of the nature of bliss, and how can there be here the supreme truth of the nature of knowledge and intuition?

44. Know the one who is Consciousness and devoid of fire and air. Know the one of the nature of consciousness – who is devoid of earth and water. Know the one of the nature of consciousness who is devoid of coming and going.

45. I am neither of the nature of the void – nor of the nature of non-void. I am neither of pure nature nor of impure nature. I am neither form nor formlessness. I am the supreme reality of the form of its own nature.

46. Renounce the world in every way. Renounce the poison of renunciation and non-renunciation. The self is pure, immortal, natural and immutable.

Chapter 4

1. There is neither invitation nor casting off; How can there be flowers, leaves, meditations and recitation of sacred texts, and how can there be worship of Siva – which is identity in non-difference?

2. The absolute is not liberated from bondage and obstruction. The absolute is not purified, cleansed and released. The absolute is not liberated by union or separation. I am indeed the free One, like the sky.

3. I have developed no false notion that all this reality come into existence or that all this unreality comes into existence. I am free from disease – my form has been extinguished.

4. Stained, stainless, divided, undivided – differentiated, none of these appear to me. I am free from disease – my form has been extinguished.

Om Namah Shivay

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An Eternal Source Of Inspiration-1

The Bhagwad Gita, a religious classic, is an inexhaustible source of divine inspiration and a guide to holistic living. It occurs in the Bhishma-Parva of the Mahabharata and has 18 chapters in dialogue form. Its 700 verses were chanted by the all-pervasive Vishnu in his incarnation as Krishna to provide inner strength and spiritual insight to Arjuna at the battlefield of Kurukshetra. American transcendentalists like Ralph W Emerson, Henry David Thoreau and Walt Whitman were greatly influenced by the philosophy of the Gita.

From Alberuni’s Arabic rendering of its contents in the 11th century, to its Persian translations commissioned by emperors Zain-ul’ Abidin and Akbar, and its Sufi interpretation by Shaikh ‘Abdu’r Rahman Chishti and Dara Shukoh; from Charles Wilkins’ first translation of the scripture into English to those of Demetrios Galanos into Greek, Fredrich von Schlegel into Latin, Wilhelm von Humboldt’s into German and Christian Lessen into French, there have been serious efforts to understand and explore the Gita in its religious, intellectual, ethical, social, and spiritual dimensions.

M K Gandhi read the Bhagwad Gita first time in 1890 through the English rendering of the scripture, titled The Song Celestial by Sir Edwin Arnold. To him the Gita was not just a scripture to be recited and adored, but more than that — it was like mother. ‘I lost my earthly mother who gave me birth long ago, but the eternal mother has completely filled her place by my side ever since.’ He appreciated its lucidity, philosophical profundity and ethical values. He believed that it helps one to transform love into bhakti, devotion, worldly deeds into divine acts, and understanding into enlightenment.

Gandhi saw no difference between the Gita and the Sermon On The Mount. ‘What the Sermon describes in a graphic manner, the Gita reduces to a scientific formula.’ ‘Earn thy bread by the sweat of thy brow,’ says the Bible. He who eats without performing yajna, sacrifice, eats stolen bread, says the Gita. However, he once told a group of Christian missionaries that he found solace in the Gita which he missed ‘even in the Sermon On The Mount.’

The Gita represents the spiritual heritage of India as it reconciles different schools and strands of thought — the life-affirming philosophy of the vedas, the metaphysical formulations of the upanishads and the aranyakas, the ontological crux of the Samkhya, the logical realism of Nyaya, the meditativeness of Yoga and the devotional disciplines of the Bhakti tradition.

Om Namah Shivay

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The Avadhoota Gita-25

29. I am without a master and the absence of a master – I am unperturbed. I have transcended mind and absence of mind – I am unperturbed. Know me as unperturbed and transcendent of all. I am the nectar of knowledge, homogenous existence, like the sky.

30. How shall I say that this is a forest or a temple? How shall I say that this is proved or doubtful? It is thus uninterrupted homogenous calm Existence. I am the nectar of knowledge, homogenous existence, like the sky.

31. The Self devoid of life and lifelessness – shines forever. Devoid of seed and seedlessness – of liberation and bondage, it shines forever. I am the nectar of knowledge, homogenous existence, like the sky.

32. It shines forever, devoid of birth – mundane existence and death. I am the nectar of knowledge, homogenous existence, like the sky.

33. Thou hast no name and form – even to the extent of allusion, nor any substance – differentiated or undifferentiated. Why dost thou grieve, O Thou shameless mind? I am the nectar of knowledge, homogenous existence, like the sky.

34. Why weepest thou friend? Thou hast no misery of birth. why weepest thou friend? There is no change for thee. I am the nectar of knowledge, homogenous existence, like the sky.

35. Why dost weep thou friend? Thou hast no natural form. Why dost thou weep friend? Thou hast deformity. Why dost thou weep friend? Thou hast no age. I am the nectar of knowledge, homogenous existence, like the sky.

36. Why dost thou weep friend? Thou hast no age. Why dost thou weep friend? thou hast no mind. Why dost thou weep friend? Thou hast no senses. I am the nectar of knowledge, homogenous existence, like the sky.

37. Why dost thou weep friend? Thou hast no lust. Why dost thou weep friend? Thou hast no greed. Why dost thou weep friend? Thou hast no delusion. I am the nectar of knowledge, homogenous existence, like the sky.

38. Why dost thou desire affluence? Thou hast no wealth. Why dost thou desire affluence? Thou hast no wife. Why dost thou desire affluence? Thou hast none that is thine own. I am the nectar of knowledge, homogenous existence, like the sky.

39. Birth in this universe of false appearances is neither thine nor mine. This shameless mind appears differentiated. This, Devoid of difference and non-difference, is neither mine nor thine. I am the nectar of knowledge, homogenous existence, like the sky.

Om Namah Shivay

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