Enlightening Study of Demoniac Nature

Keywords: Demoniac Nature in Bhagavad Gita, Overcoming Asuri Sampat, Bhagavad Gita 16.7–16.18 insights, Demoniac qualities transformation, Ramcharitmanas living corpse analogy, Einstein’s consciousness shift, Daily sadhana for spiritual growth, Practical spirituality for modern life, Self-awareness for ethical leadership, Actionable Gita wisdom, Einstein, Nanak, Kabir

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Demoniac Nature is more than just a cautionary concept from ancient texts—it’s a real-life warning against the pitfalls of unchecked arrogance, lust, and pride. In the Bhagavad Gita (16.7–16.18), Demoniac Nature is portrayed as the root of destructive tendencies that bind individuals to fear, anger, and perpetual dissatisfaction. By understanding Demoniac Nature, we gain the power to transcend harmful habits and embrace a more enlightened mindset.

 

Verses 16.7 to 16.18

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते॥16.7॥

pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate

प्रवृत्तिम् (pravṛttim) – Prescribed actions; च (ca) – And; निवृत्तिम् (nivṛttim) – Forbidden actions; च (ca) – And; जनाः (janāḥ) – Persons; न (na) – Not; विदुः (viduḥ) – They know; आसुराः (āsurāḥ) – Demoniac; न (na) – Not; शौचम् (śaucam) – Purity; न (na) – Not; अपि (api) – Even; च (ca) – And; आचारः (ācāraḥ) – Good conduct; न (na) – Not; सत्यम् (satyam) – Truth; तेषु (teṣu) – In them; विद्यते (vidyate) – Is;

Persons of demonic nature do not know what is the right thing to be done and what is not to be done. There is no purity, proper conduct, or truth in them.

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।
अपरस्परसम्भूतं किमन्यत्कामहैतुकम्॥16.8॥

asatyamapratiṣṭhaṃ te jagadāhuranīśvaram
aparasparasambhūtaṃ kimanyatkāmahaitukam

असत्यम् (asatyam) – Unreal; अप्रतिष्ठम् (apratiṣṭham) – Without foundation; ते (te) – They; जगत् (jagat) – The universe; आहुः (āhuḥ) – Say; अनीश्वरम् (anīśvaram) – Without a God; अपरस्परसम्भूतम् (aparasparasambhūtam) – Born of mutual union; किम् अन्यत् (kim anyat) – What else; कामहैतुकम् (kāmahaitukam) – Caused by lust;

They say, “The world is without Absolute Truth, without any basis for moral order, and without a God who has created or is controlling it. It is created merely from the union of male and female caused by lust, and has no real purpose.” 

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः॥16.9॥

etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno’lpabuddhayaḥ
prabhavantyugrakarmāṇaḥ kṣayāya jagato’hitāḥ

एताम् (etām) – This; दृष्टिम् (dṛṣṭim) – View; अवष्टभ्य (avaṣṭabhya) – Holding fast; नष्टात्मानः (naṣṭātmānaḥ) – Lost souls; अल्पबुद्धयः (alpabuddhayaḥ) – Of small understanding; प्रभवन्ति (prabhavanti) – Flourish; उग्रकर्माणः (ugrakarmāṇaḥ) – Of cruel actions; क्षयाय (kṣayāya) – For destruction; जगतः (jagataḥ) – Of the world; अहिताः (ahitāḥ) – Not beneficial;

Holding strongly to this view, the deluded ones of small intellect engage in cruel deeds, threatening to bring about the destruction of the world.

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः॥16.10॥

kāmamāśritya duṣpūraṃ dambhamānamadānvitāḥ
mohādgṛhītvāsadgrāhānpravartante’śucivratāḥ

कामम् (kāmam) – Lust; आश्रित्य (āśritya) – Having taken shelter of; दुष्पूरम् (duṣpūram) – Insatiable; दम्भ (dambha) – Pride; मान (māna) – Arrogance; मद (mada) – Conceit; अन्विताः (anvitāḥ) – Filled with; मोहात् (mohāt) – Out of delusion; गृहीत्वा (gṛhītvā) – Seizing; असद्ग्राहान् (asadgrāhān) – False ideas; प्रवर्तन्ते (pravartante) – They act; अशुचिव्रताः (aśucivratāḥ) – With impure resolves;

Filled with insatiable lust, pride, arrogance, and conceit, holding wrong views due to delusion, they act with impure resolve.

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः॥16.11॥

cintāmaparimeyāṃ ca pralayāntāmupāśritāḥ
kāmopabhogaparamā etāvaditi niścitāḥ

चिन्ताम् (cintām) – Anxiety; अपरिमेयाम् (aparimeyām) – Immeasurable; च (ca) – And; प्रलयान्ताम् (pralayāntām) – Ending with death; उपाश्रिताः (upāśritāḥ) – Having resorted to; कामोपभोगपरमाः (kāmopabhogaparamāḥ) – Considering sense gratification to be the highest; एतावत् इति (etāvad iti) – that is all; निश्चिताः (niścitāḥ) – Convinced;

They are faced with immeasurable anxieties which end only with their death.Still, they hold on to their deluded belief that gratification of senses and accumulation of wealth is the highest purpose of life.

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान्॥16.12॥

āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ
īhante kāmabhogārthamanyāyenārthasañcayān

आशापाशशतैः (āśā-pāśa-śataiḥ) – by hundreds of fetters of desire; बद्धाः (baddhāḥ) – bound; कामक्रोधपरायणाः (kāma-krodha-parāyaṇāḥ) – given to lust and anger; ईहन्ते (īhante) – they strive; कामभोगार्थम् (kāma-bhoga-artham) – for sense gratification; अन्यायेन (anyāyena) – by unlawful means; अर्थसञ्चयान् (artha-sañcayān) – the accumulation of wealth; 

Tied by hundreds of nooses of craving and desires, and given over to lust and anger, they strive by unrighteous means to amass wealth for sensual enjoyment.

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥16.13॥

idamadya mayā labdhamimaṃ prāpsye manoratham
idamastīdamapi me bhaviṣyati punardhanam

इदम् (idam) – This; अद्य (adya) – Today; मया (mayā) – By me; लब्धम् (labdham) – Has been gained; इमम् (imam) – This; प्राप्स्ये (prāpsye) – I shall gain; मनोरथम् (manoratham) – Desire; इदम् (idam) – This; अस्ति (asti) – Is; इदम् (idam) – This; अपि (api) – Also; मे (me) – Mine; भविष्यति (bhaviṣyati) – Will be; पुनः (punaḥ) – Again; धनम् (dhanam) – Wealth;

They say “This has been gained by me today; I shall fulfill this desire; this is mine, and even more wealth shall be mine in the future.”

असौ मया हतः शत्रुर्हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान् सुखी॥16.14॥

asau mayā hataḥ śatrurhaniṣye cāparānapi
īśvaro’hamahaṃ bhogī siddho’haṃ balavān sukhī

असौ (asau) – That; मया (mayā) – By me; हतः (hataḥ) – Has been slain; शत्रुः (śatruḥ) – Enemy; हनिष्ये (haniṣye) – I shall slay; च (ca) – And; अपरान् (aparān) – Others; अपि (api) – Also; ईश्वरः (īśvaraḥ) – The lord; अहम् (aham) – I; अहम् (aham) – I; भोगी (bhogī) – The enjoyer; सिद्धः (siddhaḥ) – Perfect; अहम् (aham) – I; बलवान् (balavān) – Powerful; सुखी (sukhī) – Happy;

They say “That enemy has been destroyed by me, and I shall destroy others also. I am the lord, I am the enjoyer, I am perfect, powerful, and happy.”

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः॥16.15॥

āḍhyo’bhijanavānasmi ko’nyo’sti sadṛśo mayā
yakṣye dāsyāmi modiṣya ityajñānavimohitāḥ

आढ्यः (āḍhyaḥ) – Wealthy; अभिजनवान् (abhijanavān) – Of noble birth; अस्मि (asmi) – I am; कः (kaḥ) – Who; अन्यः (anyaḥ) – Other; अस्ति (asti) – Is; सदृशः (sadṛśaḥ) – Equal; मया (mayā) – To me; यक्ष्ये (yakṣye) – I shall sacrifice; दास्यामि (dāsyāmi) – I shall give; मोदिष्ये (modiṣye) – I shall rejoice; इति (iti) – Thus; अज्ञान (ajñāna) – Ignorance; विमोहिताः (vimohitāḥ) – Deluded;

Deluded by ignorance they say “I am wealthy and I am noble-born; who else is equal to me? I shall perform sacrifices, give charity, and revel in enjoyment” 

अनेकचित्तविभ्रान्ता मोहजालसमावृताः।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ॥16.16॥

anekacittavibhrāntā mohajālasamāvṛtāḥ
prasaktāḥ kāmabhogeṣu patanti narake’śucau

अनेकचित्तविभ्रान्ताः (anekacittavibhrāntāḥ) – Bewildered by many thoughts; मोहजालसमावृताः (mohajālasamāvṛtāḥ) – Enveloped in the net of delusion; प्रसक्ताः (prasaktāḥ) – Attached; कामभोगेषु (kāmabhogeṣu) – To sensual pleasures; पतन्ति (patanti) – They fall; नरके (narake) – Into hell; अशुचौ (aśucau) – Impure;

Bewildered by many such thoughts, entangled in the net of delusion, addicted to the gratification of sensual desires, they fall into a foul hell.

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्॥16.17॥

ātmasambhāvitāḥ stabdhā dhanamānamadānvitāḥ
yajante nāmayajñaiste dambhenāvidhipūrvakam

आत्मसम्भाविताः (ātmasambhāvitāḥ) – Self-conceited; स्तब्धाः (stabdhāḥ) – Obstinate; धनमानमदान्विताः (dhanamānamadānvitāḥ) – Filled with the intoxication of wealth and pride; यजन्ते (yajante) – They perform sacrifices; नामयज्ञैः (nāmayajñaiḥ) – Sacrifices in name only; ते (te) – They; दम्भेन (dambhena) – Out of pride; अविधिपूर्वकम् (avidhipūrvakam) – Without following any rules;

Self-conceited, obstinate, filled with the pride and intoxication of wealth, they perform sacrifices in name only, for show, and not according to the rules and guidelines provided in the scriptures.

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः॥16.18॥

ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ
māmātmaparadeheṣu pradviṣanto’bhyasūyakāḥ

अहङ्कारम् (ahaṅkāram) – Egotism; बलम् (balam) – Strength; दर्पम् (darpam) – Arrogance; कामम् (kāmam) – Lust; क्रोधम् (krodham) – Anger; च (ca) – And; संश्रिताः (saṃśritāḥ) – Having taken shelter of; माम् (mām) – Me; आत्मपरदेहेषु (ātmaparadeheṣu) – In their own and others’ bodies; प्रद्विषन्तः (pradviṣantaḥ) – Hating; अभ्यसूयकाः (abhyasūyakāḥ) – Envious;

Given over to egotism, power, arrogance, lust, and anger, these malicious people hate Me in their own bodies and those of others.

Setting the Stage

When Shri Krishna reaches this portion of the Bhagavad Gita, He has just outlined the divine qualities (Daivi Sampat) that help one advance toward the ultimate goal of self-realization. In verses 16.7 to 16.18, He shifts focus to the opposite set of traits, called the Asuri Sampat, or “demoniac qualities.” This contrast is crucial for students of the Bhagavad Gita and spiritual seekers alike, for it underlines the obstacles on the path and warns us about the pitfalls of pride, arrogance, anger, hypocrisy, and so forth.

The battle of Kurukshetra can be seen as symbolic of the internal conflict between divine and demoniac forces within each human heart. Just as Arjuna stands in the middle, uncertain, each of us must decide which qualities to cultivate and which to reject. These verses highlight the nature of the demoniac mindset, detailing the way it sees itself as the ultimate doer, carelessly pursues sense gratification, and dismisses the existence of any higher truth or authority.

Recognizing the Demoniac Nature – Asuri Sampat

Asuri Sampat, as described by Shri Krishna, represents the cluster of traits that bind a person to the material world, generating ignorance and suffering. These qualities include hypocrisy, arrogance, pride, anger, harshness, and ignorance. Each of these has the power to derail spiritual progress if left unchecked. More importantly, these qualities do not merely exist in a vacuum. They feed off one another, forming a vicious cycle that can keep a person trapped in base consciousness.

Shri Krishna emphasizes again and again that spiritual progress demands purity of thought, honesty, humility, and genuine devotion. The demoniac traits are the opposite of these virtues. When a seeker harbors even one of these traits and allows it to flourish unchecked, the mind becomes clouded, leading to the decline of consciousness rather than its upliftment.

The Role of Hypocrisy

Hypocrisy refers to a disconnect between one’s outward show and inner intention. A person who claims to be righteous but is motivated by selfish desire or pride is a classic example. In the spiritual context, hypocrisy appears when one outwardly performs sacred rites and publicly showcases piousness but internally remains fixated on material gain and sense objects. Shri Krishna discusses this trait in Chapter 3, verse 6 of the Bhagavad Gita:

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् |
इन्द्रियार्थान्विमूढात्मा मिथ्याचार: स उच्यते ||3.6||

karmendriyāṇi sanyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate

One who restrains the working senses, but mentally dwells upon the sense objects, is a deluded soul and should be called a hypocrite.

This verse provides an indispensable insight. If one’s speech and actions do not align with one’s inner reality, spiritual progress stalls. Such a person might appear virtuous but has not truly embarked upon a path of transformation. This is a significant danger, because hypocrisy can hide behind external religious or spiritual practices. A person might appear disciplined, fasting, giving charity, or sitting in meditation, yet having their mind focused on sensory objects and sense pleasures.

In the Ramcharitmanas, Lord Shri Rama Says:

तजि मद मोह कपट छल नाना ।
करऊँ सद्य तेहि साधु समाना ||

taji mada moha kapata chhala nana,
karau sadya tehi sadhu samana.

Seeking My protection and discarding vanity, infatuation, hypocrisy and trickeries of various kinds, I speedily make him the very like of a saint.

True spiritual practice requires integrity of being, where words, thoughts, and deeds move in unison toward one’s chosen ideal. This is often referred to as “manasa, vacha, karmana” (by mind – what we are thinking, speech – what we are saying, and action – what we are doing), the triple purity.

We just need to take care of our qualities and the Lord will then take care of our spiritual evolution.

The Arrogance of Misplaced Ownership

Another fundamental demoniac quality is arrogance. Arrogance or egotism stems from the mistaken idea that “I am the doer” and “I am the owner.” We forget that all things, including our capacities, gifts, and resources, originate from the Supreme Source. This sense of “mine” leads us to cling to possessions and achievements as though they exclusively belong to us. Shri Krishna reminds us to see the reality behind appearances: nature operates by divine law, and Shri Krishna remains the supreme doer.

In Chapter 5, verse 29, Shri Krishna states:

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ||

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram
suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati

Knowing Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds, and the selfless friend of all living beings, one attains peace.

This verse highlights the truth that the Supreme Lord is the ultimate enjoyer, ruler, and well-wisher of every being. By acknowledging this, we can escape the trap of arrogance. If we constantly remember that we are instruments in a grand cosmic play, with Shri Krishna directing the ultimate script, then humility naturally comes.

We can contemplate a simple analogy: imagine a child helping his father build a fence. The father provides the tools, the timber, and the guidance. The child nails a few planks in place and puffs up with pride, declaring, “I have built this fence all by myself.” In reality, all the resources, instruction, and strength have come from the father. So too, we act under God’s grace.

A spiritual practitioner who sees God as the supreme doer is protected from arrogance. Such a person invests effort without the heavy burden of egotism. Instead of rejoicing in success or lamenting failure with personal attachment, they cultivate the state of detachment that Shri Krishna strongly recommends.

The Chain Reaction of Pride and Anger

Pride: The First Enemy

Pride emerges subtly. It begins with a small sense of superiority over others. Perhaps we excel in a skill, receive praise for a service, or accumulate wealth. Over time, pride grows monstrous, devouring our ability to see equality in others or to serve humbly. Shri Krishna warns us repeatedly that pride is an enormous obstacle.

In Chapter 13, verse 8, He lists important qualities for spiritual knowledge:

अमानित्वमदम्भित्वमहिंसाक्षान्तिरार्जवम्।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥13.8॥

Amanitvam adambhitvam ahimsa kshantir arjavam
Acharyopasanam shaucham sthairyamatmavinigrahah

Absence of pride and pretension, non-violence, forbearance, straightforwardness, service to the teacher, purity, steadiness, and self-control;

Notably, the very first quality is humility (amānitvam). The second is absence of pretension (adambhitvam). This demonstrates how crucial the removal of pride is for gaining true knowledge. Pride is a direct impediment to knowledge, for it hardens the mind. A proud person cannot truly learn because they assume they already know. When we approach a teacher or a scripture with arrogance, our cup is already full. Spiritual truths then bounce off without being absorbed.

Sant Kabir has also written about this in his popular doha:

कबीरा गर्व न कीजिये, ऊंचा देख अवास।
काल परों भुइं लेटना, ऊपर जमसी घास॥

Kabir, do not be proud, seeing your high mansion.
In time, you will lie beneath the earth, and grass will grow above you.

In this doha, Kabir advises against being proud or arrogant about one’s high status, position, or possessions, symbolized by the “high mansion.” He reminds us that eventually, everyone must face death (“lying beneath the earth”), and that all worldly achievements and material gains are temporary, as symbolized by the grass growing over one’s grave. The doha emphasizes the importance of humility and the fleeting nature of worldly attachments.

Pride also stands in stark contrast to devotion. Bhakti calls for surrender and the recognition that we are children in the vast cosmic family. How can we bow to the Supreme if we remain puffed up by a false sense of greatness? Therefore, humility is the key that unlocks devotion, while pride is the lock that keeps us confined in ignorance.

Anger: A Caustic Force

Anger often emerges when we face obstacles in fulfilling our desires. In Chapters 2.62 and 2.63, Shri Krishna traces how lust or attachment leads to anger, which in turn spawns delusion and the downfall of one’s discernment. Here are those verses for clarity:

(2.62): “While contemplating the objects of the senses, one develops attachment for them. From attachment, lust develops, and from lust, anger arises.” And

(2.63): “From anger, complete delusion arises, and from delusion, bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one is ruined.”

These verses outline a downward spiral that is particularly relevant to those with demoniac tendencies. Such individuals, driven by material desires, are prone to frequent anger. Each outburst of rage clouds the intellect, which further perpetuates ignorance and wrongdoing.

The 14 Types Of People Who Are Considered Dead In Ramcharitmanas

During the fierce battle between Lord Rama and Ravana, Angad (son of Vali) confronts Ravana and declares, “O Ravana! I see no point in fighting you as you are already dead.” Outraged, Ravana retorts, “I am clearly alive and breathing. How can you call me dead?” Angad calmly replies that mere breathing does not constitute real life, noting that even a blacksmith’s bellows inhale and exhale air yet remain lifeless. He warns Ravana that without virtue, devotion, and righteous qualities, one is effectively a “living corpse.”

Tulsidas in his Ramcharitmanas lists fourteen such types of people who, though biologically alive, are “dead” in a spiritual or moral sense.

कौल कामबस कृपिन विमूढ़ा ।
अतिदरिद्र अजसि अतिबूढ़ा ॥

सदा रोगबस संतत क्रोधी ।
विष्णु विमुख श्रुति संत विरोधी ॥

तनुपोषक निंदक अघखानी ।
जीवत शव सम चौदह प्रानी ॥

1. Kaula kāmabasa kṛpina vimūḍhā
2. Atidaridra ajasi atibūḍhā
3. Sadā rogabasa santata krodhī
4. Viṣṇu-vimukha śruti-santa virodhī
5. Tanu-poṣaka nindaka agha-khānī
6. Jīvata śava sama caudah prānī

 

1. Kaula (one who follows a corrupt and wicked path),
   kāmabasa (enslaved by lust),
   kṛpina (miserly),
   vimūḍhā (foolish or ignorant);
2. Atidaridra (extremely poor, whether materially or spiritually),
   ajasi (lacking in honor or repute),
   atibūḍhā (very old, yet not engaged in righteous conduct);
3. Sadā rogabasa (constantly in the grip of disease),
   santata krodhī (perpetually angry);
4. Viṣṇu-vimukha (turned away from Lord Vishnu),
   śruti-santa virodhī (opposed to the Vedas and to saints);
5. Tanu-poṣaka (concerned solely with the care or pleasure of the body),
   nindaka (given to insulting and badmouthing),
   agha-khānī (a mine of sin);
6. These “fourteen beings” (caudah prānī) are, in effect, jīvata śava sama – living corpses, though outwardly alive.

In Tulsidas’s view, true life cannot be measured by breath alone. Rather, it requires devotion, moral character, and alignment with dharma. Anyone lacking these qualities, no matter their physical and social status is likened to a “living corpse.”

Freedom Versus Bondage: The Consequence of Qualities

Liberation Through Divine Qualities

Shri Krishna states that divine qualities (Daivi Sampat) pave the path to liberation, while demoniac qualities (Asuri Sampat) result in continued bondage. Liberation here can be understood both in the sense of freeing oneself from the cycle of birth and death, and in the smaller sense of living in peace, wisdom, and love in this very life. When the mind is purified, it can perceive the unity of existence and rest in the higher truth of the Self.

In practical terms, the presence of humility, honesty, compassion, devotion, and self-control helps develop a serene mind. Such a person can cope with life’s challenges without losing inner stability. Think of a sturdy tree that remains unmoved by storms because its roots are deep and firmly anchored. Divine qualities are like those roots, offering resilience and a source of nourishment from the higher planes.

The “Bowl of Milk” Analogy

Spiritual progress is like a bowl of milk that requires careful protection. Even a small drop of vinegar, lemon, or any sour agent can spoil the milk entirely. Similarly, even a single unchecked demoniac quality can hamper spiritual advancement significantly.

If we are proud but manage to keep anger somewhat in check, that lingering pride can still obstruct progress. If we are humble yet harbor hypocrisy, we remain stuck. Spiritual life is a holistic practice, demanding that we remain vigilant about every aspect of our being.

Reflecting on Lower Levels of Consciousness

Einstein’s Observation on Consciousness

As Einstein famously quoted, “We cannot solve the problems from the same level of consciousness that created them”.

In other words, when we are in lower levels of consciousness, we cannot even comprehend that we are creating problems and the only way to find solutions would be to first increase our level of consciousness. And the way to do that is what Shri Krishna has explained throughout the Gita. Especially avoiding pride, hypocrisy, approaching a guru with humility and developing devotion to God. That will get us started on the right track and if we are consistent and sincere, it will lead us to acquire the other virtues and eventually succeed on the spiritual path.

The Journey of Consistency

Shri Krishna emphasizes in multiple verses that the spiritual path requires steady practice. It is not enough to have an occasional burst of devotion or humility. We must cultivate these qualities day by day, just as a gardener patiently tends a plant. Consistency transforms fleeting insights into lasting traits of character.

Many people find daily sadhana or spiritual routine helpful: a set time each morning or evening for prayer, chanting, or scriptural reading. This regularity helps shift consciousness gradually, ensuring that the qualities we seek to develop truly take root in our hearts.

Strategies to Counter Demoniac Tendencies

The Substitution Method

Shri Krishna’s advice includes a powerful technique often called the substitution method: whenever a negative or harmful thought arises, we replace it immediately with a positive one, especially the thought of God. This is taught  in various spiritual traditions, which emphasize that the mind cannot be left in a vacuum. If we try to force the mind to stop thinking negatively without offering it a positive alternative, the negative thoughts will return and amplify.

For example, if we catch ourselves thinking, “I hate that person for what they did to me,” we should promptly substitute it with “I send love and prayers to that person because they are also part of the divine creation. May they be blessed.” Initially, it may feel unnatural. However, sustained practice trains and conditions the mind.

Bhakti and the Love for God

Another pointer from the Gita is that devotion to God purifies the heart organically. When a person sincerely loves God, they naturally want to emulate divine virtues such as kindness, compassion, and selflessness. Pride, arrogance, and hypocrisy stand no chance in a heart filled with pure love.

Many spiritual teachers emphasize the transformation that takes place in a devotee’s life. When we love someone deeply, we spontaneously imbibe their qualities and wish to please them. In the same manner, when we direct our heartfelt devotion to God, the path of righteousness becomes not just a duty but a joyous, effortless offering.

Approach of “God-Loving,” Not “God-Fearing”

An essential step, however, is to clarify that this devotion should be based on love rather than fear. A child who loves and trusts a parent is far more receptive and eager to follow guidance than a child who is terrified of being punished. Shri Krishna Himself, throughout the Bhagavad Gita, encourages a loving relationship. He does not ask Arjuna to tremble in fear; rather, He draws him toward divine friendship and surrender that arises from insight and love.

One of the pointers addresses a real-world challenge. Organized religion sometimes emphasizes fear of divine retribution, leading younger generations to reject religion altogether. They perceive religion as an authoritarian system of punishment and reward. Instead, Shri Krishna’s approach revolves around love and the recognition of God as our eternal well-wisher.

Imagine a teacher who constantly threatens students with punishment. The children might obey out of fear, but they do not develop a genuine interest or love for learning. A teacher who shows care, empathy, and patience, on the other hand, instills a love for knowledge that endures for a lifetime. Similarly, when we learn to love God, devotion arises from inspiration rather than compulsion.

Tulsidas has written beautifully in the Ramcharitmanas:

सब कै ममता ताग बटोरी।
मम पद मनहि बाँध बरि डोरी॥
समदरसी इच्छा कछु नाहीं।
हरष सोक भय नहिं मन माहीं॥3॥

Sab kai mamatā tāga baṭorī,
mam pada manahi bāndha bari ḍorī.
Samadarasī icchā kachu nāhī̃,
haraṣa śoka bhaya nahī̃ mana māhī̃.

Gathering up the threads of attachment you have for everyone,
firmly bind your mind to My feet with that strong cord.
Maintain equal vision toward all, harbor no personal desires,
and keep your mind free from elation, sorrow, or fear.

In other words, by collecting and transforming all worldly attachments into devotion, one’s entire heart and mind can be tied to the Lord. When a devotee views everyone with equanimity and no longer clings to personal cravings, the mind becomes steady and remains unaffected by emotional turbulence like joy, grief, or fear. This path of unwavering devotion and detachment is central to living as a true lover of God, where every thought and action is joyfully anchored in the Divine.

The Shvetashvatara Upanishad 6.23 says: 

यस्य देवे परा भक्तिः यथा देवे तथागुरौ
तस्यैते कथिताह्यर्थाः प्रकाशन्ते महात्मनः

yasya deve parā bhaktiḥ yathā deve tathā gurau
tasyaite kathitāhyarthāḥ prakāśante mahātmanaḥ

For one who has supreme loving devotion to God and who is equally devoted to the guru, the truths explained in the Vedas become radiant in that great soul.

This Upanishadic verse highlights that knowledge shines effortlessly for the soul who is full of loving devotion. It serves as an affirmation of the Bhagavad Gita’s emphasis on cultivating a mind full of loving devotion leads to purification.

This shift from “God-fearing” to “God-loving” also resonates with the essential message of Bhakti Yoga in the Bhagavad Gita. It is an invitation to realize that God is the ultimate friend and companion who embraces us despite our flaws, offering unconditional love and guidance.

Consequences of Persisting in Demoniac Qualities

Falling into Lower States of Existence

Individuals who remain trapped in the demoniac mindset, obsessed with gratification,  hypocrisy, inflated pride, will continue to be trapped by the cycle of birth and rebirth. Shri Krishna says that these souls waste the precious opportunity of a human birth. The human form is unique because it allows for conscious self-reflection and spiritual inquiry. To squander it through demoniac behavior is a profound tragedy.

One can compare this to a student who has gained entrance to a prestigious university, only to neglect studies and indulge in harmful habits. Despite the high potential and resources available, the student fails. The Bhagavad Gita’s teachings remind us not to waste this privileged incarnation, which offers a rare chance to uplift our consciousness and attain union with the Divine.

Impure Hearts and Futile Existence

When our hearts remain impure, filled with hypocrisy, arrogance, and constant anger, no real spiritual wisdom can take root. The demoniac qualities are like a shield that deflects any positive or transformational knowledge. Even if a saint or a wise teacher provides guidance, pride blocks the lesson from entering the heart.

This scenario can be seen in countless stories from the Puranas and other scriptures, where demoniac characters refuse to listen to wise counsel because their arrogance blinds them. Ravana in the Ramayana, for instance, heard plenty of advice from Vibhishana and others, yet his pride and lust led him to ruin. Shri Krishna warns that the more we embrace demoniac qualities, the more we close ourselves off from the grace that could redeem us.

Modern psychology suggests that awareness and self-examination are crucial first steps to healing. When we apply these methods alongside spiritual practices, we can see more deeply into why certain demoniac tendencies cling to us. By bringing them to light, we loosen their hold on our consciousness. (catching the thief analogy)

Sociological Angle

On a societal level, the presence of these demoniac qualities leads to strife, conflict, and suffering. Leaders consumed by pride and hypocrisy can wreak havoc. Social institutions guided by arrogance rather than wisdom degrade moral values. When many individuals subscribe to a purely materialistic worldview, ignoring the sacredness of life and the interconnectedness of all beings, society suffers from environmental destruction, inequality, and moral bankruptcy.

Thus, the Bhagavad Gita’s message extends beyond the individual. Cultivating divine virtues is not merely a personal quest; it contributes to collective well-being. A society that honors truth, humility, compassion, and devotion creates a culture of harmony and progress. In contrast, widespread demoniac tendencies usher in chaos and decline.

Practical Application and Everyday Examples

Checklists for Self-Introspection

One constructive practice is to create a daily or weekly introspection checklist to examine whether we are nurturing asuri (demoniac) or daivi (divine) traits. We can ask ourselves questions such as:

1. Did I act in a manner consistent with my values today, or did I resort to hypocrisy for convenience or personal gain?
2. Was I humble in my interactions, or did I let arrogance creep in?
3. Did I manage anger in a healthy way, or did I lash out at others?

These reflections can help us become aware of our own mental states. Without awareness, it is easy to rationalize our flaws. Awareness brings them under the light so they can be transformed.

Imagining Consequences

Another powerful technique is to deeply imagine the consequences of letting demoniac qualities take over. For example, if you find yourself often giving in to anger, envision the damage it might do to your relationships or your own mental peace if left unchecked. Similarly, if arrogance is creeping into your daily interactions, imagine the loneliness and spiritual emptiness that can arise when others are pushed away or when you lose the ability to learn from anyone.

We can also do the opposite: imagine the benefits of divine qualities. If we practice humility, we become receptive to wisdom, people feel safe around us, and we can form deeper bonds. If we conquer hypocrisy, we experience an authentic life free from the exhausting need to maintain a false facade.

Cultivating Devotion as the Antidote

Service to the Guru

Shri Krishna and the Vedic tradition both emphasize the importance of serving a genuine guru (spiritual teacher) to transcend demoniac qualities. One of the reasons for this is that a guru can see beyond a disciple’s pretenses. Pride or hypocrisy cannot hide under the guru’s discerning eye. Moreover, the guru provides a living example of virtuous qualities in action, demonstrating humility, patience, and devotion. By serving such a teacher, a student absorbs these virtues just like how a plant absorbs water from the soil.

In the verse from the Gita’s Chapter 13 mentioned earlier, service to the teacher (āchāryopāsanam) is listed among the essential qualities for gaining knowledge. It is a powerful method to awaken humility, as it involves placing oneself in a position of learning and surrender.

The Power of Bhajans and Kirtans

Another practical approach is the collective singing of divine names and glories, known as bhajan or kirtan. This practice saturates the mind with the presence of the Divine, crowding out negative tendencies. When a group gathers to sing with devotion, the atmosphere becomes charged with spiritual energy. Anger, arrogance, and hypocrisy find little foothold in such a space. The mind is uplifted, the heart softened, and emotions purified.

Meditation and Mindfulness

Meditation cultivates self-awareness and calmness, helping us see how demoniac impulses arise within our mind. With practice, we learn not to immediately identify with them. Instead, we observe them as passing clouds. This detachment is fundamental in disempowering negative tendencies.

Mindfulness in daily activities of eating, walking, speaking, etc., furthers the same goal. If we remain watchful, we catch ourselves the moment pride surfaces or harshness slips into our speech. Such vigilance is crucial for spiritual growth.

Embracing the Higher Vision

As we conclude this section, let us ask ourselves:
Am I willing to examine the hidden corners of my mind where demoniac tendencies might lurk? 

Do I have the courage to face them without excuses? 

Can I open my heart to a loving relationship with the Supreme, allowing divine grace to replace my defects with higher virtues? 

Shri Krishna assures us that the door is always open. All we must do is step forward, armed with sincerity, humility, and devotion.

Ultimately, these verses call us to see every choice in our daily life as an opportunity for spiritual growth or spiritual decline. The greatest tragedy would be to remain blind to this truth and waste the human birth. The greatest triumph is to awaken to our inherent divine potential, casting aside destructive qualities and shining forth as true representatives of the Divine on earth. May we all be inspired to follow this higher vision and transform our hearts through the timeless wisdom of the Bhagavad Gita.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)