Breaking free from lust, anger and greed – The three gates to hell

Keywords: lust anger greed, conquering lust anger greed, escaping mental traps, overcoming self-destructive habits, Bhagavad Gita life lessons, practical spiritual guidance, unlocking human potential, achieving inner peace, demoniac vs divine qualities Gita, how to overcome the three gates to hell

You can also listen to all the episodes through my Spotify Portal. And here on YouTube as well.

Verses 16.19 to 16.24

तानहं द्विषतः क्रूरान्संसारेषु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥16.19॥

tān ahaṃ dviṣataḥ krūrān saṃsāreṣu narādhamān
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu

तान् (tān) – Them; अहम् (aham) – I; द्विषतः (dviṣataḥ) – Hateful; क्रूरान् (krūrān) – Cruel; संसारेषु (saṃsāreṣu) – Into births; नराधमान् (narādhamān) – the lowest of mankind; क्षिपामि (kṣipāmi) – (I) cast; अजस्रम् (ajasram) – Forever; अशुभान् (aśubhān) – the inauspicious; आसुरीषु (āsurīṣu) – demoniac; एव (eva) – Certainly; योनिषु (yoniṣu) – In the wombs;

Those cruel and hateful persons, who are the lowest among men, I perpetually cast into demoniac wombs in various births in the material world.

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥16.20॥

āsurīṃ yonim āpannā mūḍhā janmani janmani
mām aprāpyaiva kaunteya tato yānty adhamāṃ gatim

आसुरीम् (āsurīm) – Demoniac; योनिम् (yonim) – Wombs; आपन्नाः (āpannāḥ) – Having obtained; मूढाः (mūḍhāḥ) – the foolish; जन्मनि जन्मनि (janmani janmani) – Birth after birth; माम् (mām) – Me; अप्राप्य एव (aprāpya eva) – Without attaining; कौन्तेय (kaunteya) – O son of Kuntī; ततः (tataḥ) – thereafter; यान्ति (yānti) – they go; अधमाम् (adhamām) – most abominable; गतिम् (gatim) – Destination;

Attaining repeated birth amongst the species of demoniac life, O son of Kuntī, such persons fail to reach Me and gradually sink down to the most abominable type of existence.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभः तस्मात् एतत् त्रयम् त्यजेत् ॥16.21॥

tri-vidhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet

त्रिविधम् (tri-vidham) – Threefold; नरकस्य (narakasya) – To hell; इदम् (idam) – These; द्वारम् (dvāram) – Gates; नाशनम् (nāśanam) – Destructive; आत्मनः (ātmanaḥ) – Of the self; कामः (kāmaḥ) – Lust; क्रोधः (krodhaḥ) – Anger; तथा (tathā) – As well as; लोभः (lobhaḥ) – Greed; तस्मात् (tasmāt) – Therefore; एतत् (etat) – These; त्रयम् (trayam) – Three; त्यजेत् (tyajet) – One should abandon;

The three gates leading to hell through self-destruction are lust, anger and greed. Therefore, one should abandon these three.

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥16.22॥

etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ
ācaraty ātmanaḥ śreyas tato yāti parāṃ gatim

एतैः (etaiḥ) – From these; विमुक्तः (vimuktaḥ) – Liberated; कौन्तेय (kaunteya) – O son of Kuntī; तमः-द्वारैः (tamaḥ-dvāraiḥ) – The gates of darkness; त्रिभिः (tribhiḥ) – Three; नरः (naraḥ) – A man; आचरति (ācarati) – Practices; आत्मनः (ātmanaḥ) – For the self; श्रेयः (śreyaḥ) – Auspicious; ततः (tataḥ) – Thereafter; याति (yāti) – He attains; पराम् (parām) – Supreme; गतिम् (gatim) – Destination;

The man who has escaped these three gates of hell, O son of Kuntī, performs acts conducive to self-realization and thereby attains the supreme destination.

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥16.23॥

yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ
na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim

यः (yaḥ) – Whoever; शास्त्र (śāstra) – scripture; विधिम् (vidhim) – injunctions; उत्सृज्य (utsṛjya) – abandoning; वर्तते (vartate) – acts; कामकारतः (kāmakārataḥ) – driven by desire; न (na) – not; सः (saḥ) – he; सिद्धिम् (siddhim) – perfection; अवाप्नोति (avāpnoti) – attains; न (na) – nor; सुखम् (sukham) – happiness; न (na) – nor; पराम् (parām) – supreme; गतिम् (gatim) – destination;

Those who discard scriptural injunctions and whose acts are driven by impulse of desires attain neither perfection, happiness, nor the supreme destination. 

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥16.24॥

tasmāc chāstraṃ pramāṇaṃ te kāryākārya-vyavasthitau
jñātvā śāstra-vidhānoktaṃ karma kartum ihārhasi

तस्मात् (tasmāt) – Therefore; शास्त्रम् (śāstram) – The scripture; प्रमाणम् (pramāṇam) – Evidence; ते (te) – Your; कार्य-अकार्य (kārya-akārya) – Duty and non-duty; व्यवस्थितौ (vyavasthitau) – In determining; ज्ञात्वा (jñātvā) – Knowing; शास्त्र-विधान-उक्तम् (śāstra-vidhāna-uktam) – What is stated by scriptural injunction; कर्म (karma) – Work; कर्तुम् (kartum) – To do; इह (iha) – In this world; अर्हसि (arhasi) – You should;

Therefore, let the scriptures be your authority in determining what should be done and what should not be done. Knowing what is stated by the scriptural injunctions, you should perform your actions in this world.

The gist of chapter 16

Chapter 16 of the Gita focuses on the distinction between divine and demoniac natures, also referred to as daivi and asuri qualities. Verses 16.19 to 16.24 in particular address how people with asuri traits think, feel, and act, as well as the consequences they encounter due to their state of mind. These verses emphasize why it is critical for seekers of Truth to rise above the allure of pride, arrogance, lust, anger, and greed.

A key point in this section is Lord Krishna’s warning that ignoring one’s inner voice of conscience and indulging in negative traits leads to sorrow, whereas cultivating humility and surrendering one’s ego at the feet of a genuine teacher promotes freedom and spiritual advancement. Shri Krishna directs us to recognize that the real challenge of life is not merely external but deeply internal. More specifically, He teaches that the surest way to elevate one’s consciousness is to follow the scriptural guidelines, which help us discriminate between worthy and unworthy conduct.

Shri Krishna, through Arjuna, urges all of us to be vigilant and renounce these negative traits. He has reiterated that one’s internal state is more important than external rituals or superficial appearances. A person may accumulate wealth, perform certain ceremonies, and even engage in charities, but if their mind is driven by lust for sense gratification and arrogance about their supposed achievements, they reap only suffering and spiritual stagnation. Here, in these concluding verses of this chapter, Shri Krishna intensifies this message by describing the repercussions of demoniac qualities and the necessity of adhering to scriptural authority for moral and spiritual guidance.

The Core Nature of Asuri Traits

At the heart of asuri traits is the distorted belief that life is about self centered enjoyment. There is a never ending hunger for more. These individuals can never be satisfied with what they have. They may long for the constant accumulation of money, power, fame, or sensual pleasures. In their relentless chase, they lose sight of empathy and morality, succumbing to a mindset of “might makes right.” or “the winner takes it all”. Violence or exploitation may become tools to achieve these ends, and in so doing, such persons disregard the invisible but very real karmic repercussions.

Shri Krishna outlines that these individuals driven by demoniac or Asuri traits, enveloped by ignorance, do not realize their blunder. They believe success is purely a result of their own effort or cunningness. They consider themselves to be the only true agents, ignoring the idea that one’s talent, intelligence, circumstances, and indeed life itself are gifts of the divine. Due to this short-sighted view, they see no harm in manipulating people, nature, and the environment for personal gain. 

Such materialistic enthusiasm often arises from impulses like lust (kama), anger (krodha), and greed (lobha). Shri Krishna addresses these impulses throughout the Gita and makes it clear they lead one to deeper bondage. With lust, the senses and mind fixate on external stimuli. When lust goes unfulfilled, anger arises. Anger, in turn, clouds the intellect, leading to all manner of errors. Greed keeps the cycle going, because even if some desires are addressed, new desires arise quickly, never bringing a lasting sense of peace. Those saturated with these asuri qualities remain in mental torment. The stress, anxiety, and fear of losing what they have acquired weigh upon them, preventing them from finding real solace.

Consequences of Asuri Behavior

Shri Krishna has explained the principle of karma in depth in chapters 3 and 4. Every action stems from a certain motivation and yields appropriate consequences. Individuals who are full of asuri tendencies do not understand the karmic law that binds their mental states and actions. They become further entrenched in worldly desires and miseries. Lord Krishna mentions that such persons “fall into hellish existences.” Shri Krishna uses the term narādhamān (the lowest among men) for such people. And they repeatedly take on births in environments that reinforce the same negative traits in subsequent lifetimes. 

Shri Krishna again asserts that the soul does not have any control or choice over the species and environment of its next birth. Prakriti makes this decision according to the nature and karma that it has accumulated. That is another reason why we should make the most of this opportunity we have as human beings and dedicate our lives towards spiritual progress.

Why does this happen? According to Shri Krishna’s teachings, one’s thoughts, words, and deeds shape the subtle body. At the time of death, that subtle body carries impressions (samskaras) into the next birth. If these impressions are strongly asuric, the next birth will occur in circumstances that match them. It is almost as if the universe is simply mirroring their attitudes, returning them to a place where those attitudes can manifest without restraint. In that sense, it is entirely mechanical and predictable: what we carry inside eventually manifests outside.

If a person remains oblivious to these truths and continues exploiting life for material pleasures alone, the cycle of dissatisfaction continues. The sufferings, ironically, act as nature’s alarm bells, meant to awaken them. But those under the spell of asuri traits often fail to heed those alarms. 

Humility and the Key to Change

Yet, despite the grim portrayal of asuri qualities, there is hope. Shri Krishna assures that letting go of our pride is the gateway to transformation. Breaking away from this cycle of endless troubles is actually easy. The person just has to develop some humility and let go of their arrogance and pride. Then they will realize the path to salvation. As quoted in the bhaja govindam by Sri Adi Sankaracharya:

In the famous text called the Bhaja Govindam by Adi Shankaracharya, there is a memorable verse:

भगवद्गीता किञ्चिदधीता।
गङ्गा जललव कणिका पीता॥
सकृदपि येन मुरारी समर्चा।
क्रियते तस्य यमेन न चर्चा॥

bhagavadgītā kiñchidadhītā
gaṅgā jalalava kaṇikā pītā
sakṛdapi yena murārī samarchā
kriyate tasya yamena na charchā

Let a man read but a little from the Bhagavad Gita,
drink just a drop of Ganga water,
worship just once Murari (Lord Krishna).
He then will have no confrontation with Yama, the Lord of death.

Adi Shankaracharya’s words reflect the liberating power of sincere devotion and contact with sacred knowledge, even if that contact appears small at first. The Bhagavad Gita itself becomes a ray of light and hope, nudging individuals to realize that arrogance is a veil or covering that obscures the real nature of the self. By discarding pride, one is ready to truly learn and internalize the teachings. This requirement for humility is repeated across many spiritual traditions, for it is pride that perpetuates the illusion of separateness and independence from the whole.

The practice of letting go of pride and arrogance is extremely important. If one’s cup is already full with self importance, there is no space for new teachings. A single gesture of humility, however small, can open the door to spiritual knowledge.

Role of the Guru and the Importance of Surrender

For people in whom the rajasic and tamasic qualities are predominant, they may find it extremely hard to make a start towards spiritual progress. It is easy to say that they need to let go of pride and develop humility, etc. However, they will find it extremely hard to make this start. 

It is like owning a powerful, expensive car. However, someone has to first start it before it can go anywhere and serve its purpose. A car is not designed to be used as a place where you just sit, drink, eat food and enjoy. It is designed to help transport you towards your destination in an effective manner. 

That holds true of this powerful human body as well. Now, that initial starting of the car consumes a lot of energy and a purposeful act of someone starting the car. Same holds true for the human body as well. Someone needs to provide this initial push and help start this human engine and set its course in the right direction.  

That is the role that is played by genuine teachers or gurus. If you are in a powerful car, someone comes to you and says that you need to start the car and you say “don’t tell me what to do. This is my car. I can do whatever I want with it”. Then well, you will be going nowhere and if accidentally, the car gets started, you are only going to crash it somewhere and get hurt and hurt others as well. 

For someone laden with asuri traits, the ego typically resists any external direction. “Do not tell me what to do,” they might say. “This is my life and my body.” This rebellious streak is ironically what prevents progress. A guru, in the Vedantic tradition, does not force the disciple to do anything. Rather, the guru offers guidance and helps the student orient themselves toward the goal of life, which is liberation and the realization of the true Self. 

However, the acceptance of that guidance demands trust and humility, which stand in direct contrast to arrogance and pride.

Many texts highlight this principle. For instance, the Mundaka Upanishad (1.2.12) instructs seekers to approach a master well versed in the scriptures:

तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्।
समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्॥

tad-vijñānārthaṃ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṃ brahma-niṣṭham

To understand that knowledge of the Absolute, one should approach a guru who is learned in the scriptures and firmly established in the path of realizing the Brahman, carrying with them the sacrificial firewood (symbolizing humility and desire to learn).

The disciple needs to approach the guru with humility and eagerness to learn. This is the opposite of the asuri or demoniac perspective, which is rooted in pride and arrogance. Only when a person acknowledges the limitations of their own understanding do they become receptive. This same theme resonates throughout the Bhagavad Gita as Lord Krishna, in His role as teacher, repeatedly instructs Arjuna to put aside his mental confusions and trust in the spiritual guidance offered.

Three Gates to Hell: Lust, Anger, and Greed

One of the most famous teachings in this portion of the Bhagavad Gita is the warning regarding the three gates to hell: lust (kama), anger (krodha), and greed (lobha). 

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभः तस्मात् एतत् त्रयम्  त्यजेत् ॥16.21॥

tri-vidhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet

The three gates to hell leading through self-destruction are lust, anger and greed. Therefore, one should abandon these three.

These three negative forces trap the soul in perpetual dissatisfaction. Let us look at them closely:

1. Lust (Kama)
   This often manifests as an uncontrolled thirst for fulfillment of material and sensory desires. One might lust for power, for food, for possessions, or for prestige. When the mind is dominated by such craving, contentment disappears. Each attainment leads to a new desire and a new pursuit, never reaching any lasting fulfillment.

    

    

2. Anger (Krodha)
   Anger arises from unfulfilled desires and unmet expectations. It is a powerful emotion that can lead us to irrational actions and words. In a moment of anger, people may cause harm to themselves and to others, thereby generating negative karmic consequences. Anger clouds discernment and causes memory to falter, leading to the downfall of the individual.
3. Greed (Lobha)
   Greed is a companion to lust. Where lust intensifies the seeking of new objects, greed drives the hoarding of resources or wealth, unwilling to share. Greed blinds us to the needs and feelings of others. It perpetuates an “always lacking” feeling that prevents the mind from experiencing gratitude or peace.

These three are described as gates to hell because they effectively lock the soul in the lower rungs of consciousness. When we yield to these impulses repeatedly, our thinking process becomes contaminated and our life choices reflect that contamination. Tragically, this can become a downward spiral.

Lord Krishna advises us to abandon these three entirely. Of course, that is easier said than done. However, the practice begins with awareness. By continuously reflecting on these pitfalls, by observing how they manifest in our day to day life, and by remembering Shri Krishna’s words, we can slowly weaken their grip. The emphasis should be on self control, daily introspection, prayer, and mindful living. It takes sustained effort, but each small victory is a step toward liberation from these negative forces.

Pragma 16

Abandon lust, anger, and greed. These are the gateways to hell.

Scriptural Guidance as the Authority

Verses 16.23 and 16.24 reinforce the idea that scriptural injunctions are essential guidelines on what is to be done and what is to be avoided. As we discussed at the beginning of this chapter, this chapter is all about karya and akarya (what should be done and what should not be done) just like how the previous chapter was all about kshara and akshara (perishable and imperishable). 

The scriptures include the Vedas, the Upanishads, the Bhagavad Gita, and other texts acknowledged within the Vedantic tradition. These scriptures carry timeless wisdom. They serve as a map to navigate the complexities of life. When we disregard them, we risk traveling without direction, lost in illusions and cravings.

But is it enough to just read a few scriptural statements? Shri Krishna emphasizes that it is very important to understand their purpose and inner meaning. Lord Krishna says that we should first seek to understand, then follow. This implies that mechanical performance of rituals, without grasping why or how they affect the consciousness, does not bring lasting benefit. It is the alignment of the mind and heart with the scriptural teachings that transforms a person.

For example, certain injunctions might tell us to engage in offerings or service in a spirit of devotion. If we do them simply for show or to impress society, we gain no real merit. Conversely, even a small act of kindness done sincerely, with the remembrance of the divine, can be more powerful than a grand ritual devoid of faith. This is why Shri Krishna asserts that “what” we do is not as important as “how” we do it. Intent and motivation matter profoundly. It is what we have termed as bhava earlier on.

A relevant line from the Katha Upanishad (1.2.2) states:

श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ संपरीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभिप्रेयसो वृणीते प्रेयो मन्दो योगक्शेमाद्वृणीते ॥ २ ॥

śreyaśca preyaśca manuṣyametastau saṃparītya vivinakti dhīraḥ
śreyo hi dhīro’bhipreyaso vṛṇīte preyo mando yogakśemādvṛṇīte

Both the good and the pleasant approach the mortal; the intelligent person examines and distinguishes them; for, the intelligent person prefers the good to the pleasant; the ignorant person chooses the pleasant for the sake of their body.

This reflects Shri Krishna’s message of choosing scriptural guidance and wisdom over fleeting worldly pleasures.

Daily Life Applications and Analogies

To bring these teachings into our day to day life, consider a few practical analogies:

1. The Mirror of Consciousness
   An individual’s mind is like a mirror. Divine qualities polish that mirror, allowing us to see reality as it is. Asuri qualities fill it with dust, smudges, and cracks, creating distorted reflections. When we are motivated by lust or greed, we only see what we want to see. When anger dominates, we see enemies everywhere. By taking refuge in scriptural teachings, we wipe the mirror clean bit by bit.

    

    

2. The Seeds of Habit
   Every thought we nurture is like a seed. Positive seeds yield healthy fruits such as contentment and compassion. Negative seeds yield weeds of arrogance and worry. Verse [16.24] implies that scriptures teach us which seeds to plant and which seeds to discard. When we ignore these teachings, we may end up with a garden overrun by weeds.
3. The Fire of Knowledge
   The Bhagavad Gita often refers to knowledge as a purifying fire. This metaphor echoes in various scriptures. Like fire that can reduce impurities to ash, spiritual wisdom received from a genuine source can gradually burn away illusions and negative tendencies. But one has to light the fire and feed it with correct understanding, practice, and devotion. If one remains locked in pride, that fire is never lit.
4. The Journey of a Thousand Steps
   A traveler embarking on a spiritual journey may initially feel overwhelmed. Shri Krishna’s teachings can seem vast, and the hold of lust, anger, and greed can appear unbreakable. Yet, each act of mindfulness, each prayer, each moment of learning from a teacher is a step forward. Eventually, progress accumulates. The transformations might be subtle day by day, but over the course of months or years, the difference in one’s consciousness can become striking.

Recounting the Path: Key Steps from the concluding verses

Let us recount how Chapter 16 leads us to a conclusive path, especially focusing on verses [16.19] to [16.24]:

1. Identify Negative Traits
   Acknowledge the presence of asuri inclinations such as arrogance, manipulation, or malicious thoughts. Self honesty is very important.

    

    

2. Understand Consequences
   Recognize that indulging these traits leads to worry, stress, repeated births in unfavorable circumstances, and general suffering.
    
3. Surrender Pride
   Embrace humility as the gateway to progress. Consider that we are not the supreme controller, but a participant in the cosmic play. This shift from “I am the lord” to “I am a servant of the divine will” is of utmost importance.
4. Study Scripture and Seek a Teacher
   Follow the scriptural guidelines on how to purify the mind. Find a teacher (guru) who can guide us based on their own realization. This is like receiving a road map and directions from someone who has already traveled the path.
5. Abandon Lust, Anger, and Greed
   Actively guard against these three destructive impulses. This does not mean they vanish overnight. It means cultivating awareness and countering them with virtuous thoughts and disciplined habits.
6. Act According to Scriptural Teachings
   Verses [16.23] and [16.24] remind us that the scriptural authority is the ultimate guide for spiritual conduct. Perform actions that align with dharma, which fosters growth, love, and unity. Avoid deeds that feed pride and ignorance.

Story of Jaya

Once there was a wealthy merchant named Jaya who lived in a bustling kingdom known for its grand festivals and thriving markets. Jaya’s home was large, his clothes were fine, and he seemed to have everything he could ever want. Yet, beneath his polished exterior, there was a constant hunger for more gold, more land, and more praise from important people.

Jaya’s ambition made him cunning. He started cheating other merchants, spreading rumors about their businesses, and taking advantage of their weaknesses. This brought him even more riches, but also a sense of unease and fear. He could not shake the feeling that everyone around him was a threat to his growing empire. 

In an effort to appear charitable, he donated large sums of money to the local temple. He did this only to gain admiration, and in his heart, he had little respect for the priests or the teachings they tried to share. He felt invincible and clever, and he often laughed at those who placed their faith in God instead of in material wealth.

Over time, however, Jaya’s worries began to grow. Every night, he tossed and turned, afraid that thieves would break into his home to steal his gold. He also worried that people might discover how he gained his fortunes through dishonest means. Whenever he tried to rest, haunting thoughts of betrayal kept him awake. 

A severe drought struck the kingdom one year, and the wells dried up. Farmers could not grow crops, and villagers had nothing to eat. Even then, Jaya refused to offer them help unless he could somehow make a personal profit.

As word of his cruelty and greed spread, rivals began plotting against him. Former allies started turning away, disgusted by his behavior. Bit by bit, his circle of friends shrank until Jaya found himself without anyone to trust. His once mighty business faltered under the weight of accusations, and he could no longer hide from his guilt. Desperate to find some relief from his troubled mind, Jaya one day wandered into the local temple when it was nearly empty.

Inside the temple stood an elderly priest, quietly lighting a lamp before a sacred altar. Sensing the merchant’s distress, the priest spoke gentle words, urging Jaya to seek solace in the teachings of the Bhagavad Gita. Jaya almost laughed in reply, remembering how he had scoffed at religion many times before. Yet, in that moment, he felt a flicker of curiosity. He had run out of ideas for saving his empire, and so he decided he might as well try reading these verses he once considered foolish.

Over the next weeks, Jaya returned to the temple library, reading a few passages at a time. At first, his mind was still restless, but little by little, he found himself thinking about the messages in the text. The words spoke of humility and devotion, urging readers to see life as a grand design where each person has a role to play. Jaya realized how consumed he had been by pride and the need for personal gain.

Gradually, the teachings softened him. He recognized that his constant fear and anxiety had come from clinging to wealth and power. He discovered that the real strength in life comes from an open heart and an honest mind. He began to feel lighter, as if he had been carrying a heavy burden that he was finally ready to set down.

Jaya apologized to those he had wronged. He visited the nearby villages and offered them help, not as a bargaining tool, but as genuine support to people in need. The villagers, at first skeptical, noticed a real change in him. He no longer walked with an air of arrogance, and his voice had a new gentleness. Over the months, Jaya’s heart opened to kindness and compassion. He stopped chasing empty praise and instead sought meaning in contributing to the kingdom’s welfare.

As the years passed, Jaya’s transformation stood out to everyone who met him. He still managed a successful trading business, but now he treated his competitors with fairness and respect. He acknowledged that luck and divine grace had as much to do with his fortunes as his own efforts. Generosity replaced greed, and humility took the place of pride. In time, Jaya understood that true prosperity comes not just from material wealth, but from a mind at peace and a heart filled with goodwill.

By embracing the wisdom of the scriptures he once ridiculed, Jaya discovered a path that healed his worries and opened him to deeper fulfillment. His story reminds us that even a person consumed by greed and pride can undergo a remarkable change of heart when they allow themselves to be guided by higher principles.

Integrating the Teachings: A Step by Step Practical Guide

1. Regular Study and Reflection
   Dedicate some time daily or weekly to study spiritual scriptures. The Bhagavad Gita itself is a primary source, but one might also read the Upanishads or other commentaries by realized masters. Reflect on what resonates personally.

    

    

2. Meditation and Self Inquiry
   Meditation cultivates awareness of the patterns in our mind. By observing thoughts without reacting, we can see how lust, anger, and greed arise. This heightened awareness lets us change course before negative impulses take control.
3. Devotional Practices
   Chanting the names of God, performing puja, or engaging in kirtan can soften the heart and channel the mind toward higher realities. Even if initially done mechanically, sincerity grows with time, especially as one contemplates the meaning behind each act of devotion.
4. Acts of Service
   Selfless service (seva) is an antidote to greed and arrogance. When we serve others without expecting something in return, it breaks the cycle of selfishness. Service connects us to the oneness of existence.
5. Association with Satsang
   Associating with like minded spiritual aspirants who discuss uplifting topics and share experiences of spiritual practice can have a profound impact. Negative associations often reinforce negative habits, while positive associations nourish positive traits.
6. Maintaining a Spiritual Journal
   Sometimes, the best way to remain mindful of progress or pitfalls is to keep a journal. One might note each day: “Where did I succumb to anger, lust, or greed? Did I notice any improvement? What triggered these emotions?” This habit fosters greater self honesty and accountability.
7. Seeking and Honoring the Guru
   If one is fortunate to find a genuine spiritual teacher, surrendering pride and seeking guidance is transformative. The guru can diagnose the subtle ways in which the asuri qualities can hide and offer personalized remedies, whether through specific practices or deeper insights.

The Encouraging Conclusion

It is critical to remember that transformation is a process that takes time and effort. Much like a tree that bears fruit after seasons of growth, the spiritual aspirant must patiently cultivate virtues while weeding out vices. Shri Krishna assures us that honest effort is never wasted. Even small steps, when taken consistently, have a cumulative impact over time.

The interplay between free will and divine grace is at the heart of this journey. While God’s grace is always available, we must make the choice to turn toward it. Through faith, sincerity, and perseverance, we can gradually align with the divine plan rather than remaining trapped in the illusions of the ego.

Spiritual liberation requires tenacity, much like traveling through a dense forest toward a clearing. The path might twist and turn. At times, old habits resist, or we might stumble back into negativity. Yet, by remembering Shri Krishna’s teachings, turning to the scriptures as our compass, and associating with spiritually minded people, we find renewed inspiration to continue. 

Each time we refuse to succumb to lust, anger, or greed, we strengthen our spiritual core.

Each moment of humility is a victory over pride. 

Each act of kindness for its own sake lights another lamp in the darkness of egoism.

The concluding note of these verses reminds us to let the scriptures guide our sense of right and wrong. By doing so, we avoid the pitfalls of arbitrary moral relativism and personal whims. Instead, we anchor ourselves in time tested wisdom. This wisdom clarifies how we should relate to one another, how we should view our responsibilities, and how we should navigate the complexities of modern life without losing sight of the overarching purpose: awakening to our true spiritual identity.

As we close, let us reflect on how we can integrate Shri Krishna’s teaching about asuri qualities in daily life. Take a quiet moment to look within and see where pride, lust, anger, or greed might be exerting influence. Let us acknowledge that these qualities are not who we truly are; they are learned patterns of mind that can be unlearned through diligent effort. Embrace humility and remember that the human body, like a powerful car, is meant to drive us toward liberation. We simply have to allow the teacher to turn the ignition and guide us.

Each of us can awaken to a higher way of living, where we see the divine spark in ourselves and in all others. When the veil of ignorance is lifted, we find boundless love, compassion, and wisdom spontaneously arising in our hearts. Then, we realize that the Bhagavad Gita is not just a text, but a living reality within us. 

May we all strive, with sincere endeavor, to follow the scriptural teachings, guard against the three gates to hell, cultivate humility, and thereby discover the everlasting joy that resides at the core of our being.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)