Daivāsura Sampada Vibhāga Yoga – Study of the Divine and Demoniac Qualities

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Keywords: Divine and Demoniac Qualities, Daivi Sampada, Asuric Nature, Bhagavad Gita Chapter 16, Fearlessness in Gita, Purity of Heart, Non-Violence and Ahimsa, Truthfulness in Gita, Compassion and Daya, Free Will in Spirituality

Verses 16.1 to 16.6

श्रीभगवानुवाच
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः। 
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्॥16.1॥  

Śrībhagavānuvāca
abhayaṁ sattvasaṁśuddhirjñānayogavyavasthitiḥ 
dānaṁ damaśca yajñaśca svādhyāyastapa ārjavam  

श्रीभगवानुवाच (śrībhagavānuvāca) – The Blessed Lord said; अभयम् (abhayam) – fearlessness; सत्त्वसंशुद्धिः (sattvasaṁśuddhiḥ) – purity of mind; ज्ञानयोगव्यवस्थितिः (jñānayogavyavasthitiḥ) – steadfastness in wisdom; दानम् (dānam) – charity; दमः (damaḥ) – control of the senses; च (ca) – and; यज्ञः (yajñaḥ) – sacrifice; च (ca) – and; स्वाध्यायः (svādhyāyaḥ) – study of sacred texts; तपः (tapaḥ) – austerity; आर्जवम् (ārjavam) – honesty;  

The Blessed Lord said: Fearlessness, purity of heart, steadfastness in wisdom and yoga, charity, control of the senses, sacrifice, study of the scriptures, austerity, and honesty & straightforwardness.  

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्। 
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्॥16.2॥  

ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam 
dayā bhūteṣvaloluptvaṁ mārdavaṁ hrīr acāpalam  

अहिंसा (ahiṁsā) – nonviolence; सत्यम् (satyam) – truthfulness; अक्रोधः (akrodhaḥ) – freedom from anger; त्यागः (tyāgaḥ) – renunciation; शान्तिः (śāntiḥ) – tranquility; अपैशुनम् (apaiśunam) – absence of malice; दया (dayā) – compassion; भूतेषु (bhūteṣu) – towards all living beings; अलोलुप्त्वम् (aloluptvam) – absence of greed; मार्दवम् (mārdavam) – gentleness; ह्रीः (hrīḥ) – modesty; अचापलम् (acāpalam) – steadiness;  

Non-violence, truthfulness, freedom from anger, renunciation, tranquility, absence of malice, compassion for all living beings, freedom from greed, gentleness, modesty, and steadiness.  

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता। 
भवन्ति संपदं दैवीमभिजातस्य भारत॥16.3॥  

tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā 
bhavanti saṁpadaṁ daivīm abhijātasya bhārata  

तेजः (tejaḥ) – vigor; क्षमा (kṣamā) – forgiveness; धृतिः (dhṛtiḥ) – fortitude; शौचम् (śaucam) – purity; अद्रोहः (adrohaḥ) – absence of treachery; नातिमानिता (nātimānitā) – absence of excessive pride; भवन्ति (bhavanti) – become; संपदं (saṁpadam) – qualities; दैवीम् (daivīm) – divine; अभिजातस्य (abhijātasya) – of one who is born with them; भारत (bhārata) – O descendant of Bharata;  

Vigor, forgiveness, fortitude, purity, absence of treachery, and absence of excessive pride, these are the saintly virtues of those born with a divine nature, O Bharata.  

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च। 
अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम्॥16.4॥  

dambho darpo’bhimānaśca krodhaḥ pāruṣyameva ca 
ajñānaṁ cābhijātasya pārtha saṁpadam āsurīm  

दम्भः (dambhaḥ) – hypocrisy; दर्पः (darpaḥ) – arrogance; अभिमानः (abhimānaḥ) – conceit; च (ca) – and; क्रोधः (krodhaḥ) – anger; पारुष्यम् (pāruṣyam) – harshness; एव (eva) – indeed; च (ca) – and; अज्ञानम् (ajñānam) – ignorance; च (ca) – and; अभिजातस्य (abhijātasya) – of one who is born with; पार्थ (pārtha) – O son of Pṛthā; संपदम् (saṁpadam) – qualities; आसुरीम् (āsurīm) – demoniac;  

Hypocrisy, arrogance, conceit, anger, harshness, and ignorance. These, O Pārtha, are the qualities of those who are born with a demoniac nature.  

दैवी संपद्विमोक्षाय निबन्धायासुरी मताः। 
मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव॥16.5॥  

daivī saṁpadvimokṣāya nibandhāyāsurī matāḥ 
mā śucaḥ saṁpadaṁ daivīm abhijāto’si pāṇḍava  

दैवी (daivī) – divine; संपत् (saṁpat) – qualities; विमोक्षाय (vimokṣāya) – for liberation; निबन्धाय (nibandhāya) – for bondage; आसुरी (āsurī) – demoniac; मताः (matāḥ) – are considered; मा (mā) – do not; शुचः (śucaḥ) – grieve; संपदम् (saṁpadam) – qualities; दैवीम् (daivīm) – divine; अभिजातः (abhijātaḥ) – born with; असि (asi) – you are; पाण्डव (pāṇḍava) – O son of Pāṇḍu;  

The divine qualities lead to liberation, while demoniac qualities lead to bondage. Do not grieve, O Pāṇḍava, for you are born with the divine qualities.  

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च। 
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु॥16.6॥  

dvau bhūtasargau loke’smin daiva āsura eva ca 
daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu  

द्वौ (dvau) – two; भूतसर्गौ (bhūtasargau) – types of beings; लोके (loke) – in the world; अस्मिन् (asmin) – in this; दैव (daiva) – divine; आसुर (āsura) – demoniac; एव (eva) – indeed; च (ca) – and; दैवः (daivaḥ) – the divine type; विस्तरशः (vistaraśaḥ) – in detail; प्रोक्त (proktaḥ) – has been spoken; आसुरम् (āsuram) – the demoniac; पार्थ (pārtha) – O son of Pṛthā; मे (me) – by Me; शृणु (śṛणु) – hear;  

There are two types of beings in this world: the divine and the demoniac. I have already spoken about the divine type in detail; now hear from Me, O Pārtha, of the demoniac.  

Beginning the set of divine and demoniac qualities

Shri Krishna begins Chapter 16 by listing 26 divine qualities (16.1–3), such as fearlessness, purity, self-control, and compassion. These verses explicitly outline the traits of those aligned with the divine nature (daivī sampada) or the wealth of divine nature. 

And in verses 16.4 to 16.6, Shri Krishna proceeds to describe asuric or demoniac qualities, those traits rooted in ego, ignorance, and self-centeredness. These include arrogance, pride, anger, conceit, harshness, and ignorance. Krishna then makes clear that people possessing these qualities follow a destructive trajectory, whereas those endowed with divine qualities move toward liberation. Ultimately, every individual has the capacity to rise or fall based on their chosen attitudes and behaviors. Shri Krishna emphasizes the tremendous importance of free will and deliberate practice in shaping one’s character.

Shri Krishna’s teachings on divine qualities are found throughout the Gita. Key sections include:

Chapter 2 (Sankhya Yoga): The sthitaprajña (steadfast sage) embodies divine traits like equanimity and detachment (2.55–72).

Chapter 10 (Vibhuti Yoga): Krishna’s divine glories (vibhūtis) imply that aligning with His nature cultivates divine qualities.

Chapter 12 (Bhakti Yoga): Describes the virtues of a devotee: Absence of hatred, friendship to all, compassion, detachment (12.13–19).

Chapter 13 (Kshetra-Kshetrajna Vibhaga Yoga): Lists 20 qualities of a wise and virtuous person:

Chapter 14 (Guna Traya Vibhaga Yoga): Explains how sattva-guna (mode of goodness) aligns with divine traits like clarity, peace, and joy (14.6, 14.11).

These teachings collectively form the “divine type” Krishna references in 16.6.

The Daivi Qualities in Depth

1. Fearlessness (Abhayam)

Shri Krishna begins the list with fearlessness. Though it might seem odd to prioritize fearlessness before other virtues like truthfulness or compassion, fear is often the cause of a host of other negative behaviors. Fear can prompt us to lie, cheat, cling to unworthy attachments, and forsake our dharma.

From a Vedantic perspective, fear arises from identification with the physical body and its environment. If one sees oneself as nothing more than a temporary flesh-and-bones entity, fear becomes inevitable. On the other hand, if we know ourselves as eternal souls, the ephemeral threats of the material realm lose their intimidating power. 

Previously, we studied chapter 2, where in verse 56, Krishna had explained the need for getting rid of fear, anger and attachment:

दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते ||2.56||

duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate

One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.

One of the reasons why saintly people are usually alone whereas crooks and demoniac people always move around in groups or gangs is because when we do good, think good, feel good, our higher self will automatically pull our consciousness higher up (the result of our sattvic gunas). Fear is a lower (tamasic) guna and it disappears when we are in the higher realms of consciousness.

Whereas, if we do bad, think bad, think negative, our consciousness will get drawn further down where lower emotions like fear and anger thrive. Thus, we land up becoming more and more fearful deep within. Having many people around us provides a false sense of security. People who constantly feel fear in their hearts need this sense of security to compensate for the deep sense of insecurity that they have within themselves.

The true and real sense of security is when we feel fearless within. Only a sattvic life can give us that. Another important point to note is that both daivi, as well as asuri qualities, have a tendency of pulling us further and further in their respective directions.

Regardless of how low we are feeling, if we want to raise ourselves higher, we just need to start with one good thought or one good deed. And be consistent. Very soon we will find ourselves thinking more good thoughts and doing more good deeds. That is the magic of prakriti in action. Our one good thought and one good deed causes the good gunas to start pulling our inner self higher up in their direction.

The converse is also true. No matter how good or saintly we are, one bad thought and one bad deed has the potential to draw us further down and we can fall into disgrace very quickly.

This is the law of prakriti (universe). It never fails.

Now, we need to be fearless to defend and grow our good qualities and we need to consistently follow the good path in order to become more and more fearless.

Attachment causes fear. Practicing vairagyam, samatvam and surrender to Shri Krishna is the way to vanquish all fear from the heart.

No matter what the level of our consciousness is, we can either take it higher or lower. It is usually fear (or lack of fear) that determines which way we go.

I was once walking with an acquaintance in the scenic streets of Vancouver. We came across a Buddhist monk who was peacefully seeking help and saying that he has no money. I knew that the person walking with me had a lot of money on him so I whispered to him if he would like to donate something to this monk. He refused and he told me that members of his community will get upset with him if they found out that he helped someone from another religious community.

You see, this person wanted to be good and do good. But then there was this fear of social acceptance that was preventing him from doing good.

The irony is that it is mostly the good people who have to face their fears of social acceptance. Because the bad guys are usually in a group and they don’t feel the need for social acceptance beyond that group. They go around doing bad deeds with the false sense of belonging that they have.

If we can analyze and understand this, it will become clearer why fearlessness is a key requirement for being good and treading on the path of goodness.

2. Purity of Heart (Shaucham)

Purity extends well beyond external cleanliness. Shaucham is a reference to the alignment of thought, speech, and deed in a way that is free from selfish or harmful motives. Only a pure heart is eligible and capable of receiving divine grace.

Shri Krishna uses the term shaucham in the context of moral and mental purity, which enables the capacity to perceive truth. In the 4th chapter, Shri Krishna explains:

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते |
तत्स्वयं योगसंसिद्ध: कालेनात्मनि विन्दति || 38||

na hi jñānena sadṛiśhaṁ pavitramiha vidyate
tatsvayaṁ yogasansiddhaḥ kālenātmani vindati

In this world, there is nothing as purifying as divine knowledge. One who has attained purity of mind through prolonged practice of Yoga, will receive such knowledge within the heart, in due course of time.

3. Non-Violence (Ahimsa)

Ahimsa is probably one of the most recognized Sanskrit terms worldwide, largely through Gandhi’s nonviolence movement. Yet, it is commonly misunderstood as a passive act. In reality, ahimsa is a dynamic force that arises out of strength and compassion, not weakness. One who is truly nonviolent must have the capacity to retaliate but chooses not to do so out of moral principle and empathy.

If we are afraid of our opponent and we run away, that is cowardice, not non-violence. Only the fearless and strong are capable of non-violence. That is why Abhayam comes before Ahimsa in Shri Krishna’s list.

Non-violence is also attributed to ‘gentleness’. Elsewhere in the Mahabharata, the virtues of gentleness are explained (III.29.30).

मृदूना मर्दवं हन्ति, मृदूना हन्ति दारुणम् ।
न असाध्यम् मृदूना किञ्चित्, तस्मात् तीक्षणतरो मृदुः ॥

Mrduna mardavam hanti, Mrduna hanti darunam.
Na asadhyam mrduna kincit, Tasmat tiksnataro mrduh.

The gentle conquers the gentle, The gentle conquers the hard.
There is nothing that gentleness cannot gain,
Gentleness is the most powerful thing, The most penetrating thing.

Water flowing in streams is so soft and gentle. However, it is a well-documented fact that a gentle, flowing stream of water has cut through mountains and created pathways through the toughest of terrains. The mighty and awe-inspiring Grand Canyon in Arizona has been created by the constantly flowing Colorado river. A gentle river that carved a canyon through solid rock, over 6000 feet deep and stretching over 400 kilometers!!

Pragma 15

Be fearless. Be gentle. Be strong. These are essential for Goodness to thrive.

4. Truthfulness (Satyam)

Satyam, or truthfulness, is another virtue Shri Krishna emphasizes. He repeatedly advises seekers to align themselves with truth because truth (sat) is equated with the very essence of ultimate reality. The eternal Brahman is Sat-Chit-Ananda. Sat comes first there. 

In a day-to-day sense, truthfulness is more than refraining from telling lies. It is about living in such a way that our inner reality matches our outer expression. It requires honesty about our intentions and the courage to stand by them. 

5. Compassion (Daya)

Compassion is the ability to feel another’s pain as one’s own, coupled with a desire to alleviate it. Shri Krishna includes compassion among the highest virtues, suggesting that it arises from recognizing the interconnectedness of all beings. The word daya in Sanskrit conveys the idea of empathy, kindness, and protection of all creatures.

This universal empathy is a common theme in sanatana dharma and also resonates with other traditions. The Buddha taught karuna (compassion) as one of the four sublime states of mind.

The four sublime states, known as the Brahmaviharas, are:

•  Mettā (Loving-kindness): An unconditional, warm-hearted goodwill toward all beings.
  • Karuṇā (Compassion): A deep empathy and desire to alleviate the suffering of others.
  • Muditā (Sympathetic Joy): Rejoicing in the happiness and success of others.
  • Upekkhā (Equanimity): A balanced, impartial attitude that remains undisturbed by the ups and downs of life.

These states are cultivated in Buddhist practice to develop a heart that is both open and resilient, promoting inner peace and harmonious relationships with all beings.

Additional Divine Qualities and Their Significance

Beyond the five qualities highlighted above, Shri Krishna’s list of daivi sampat includes many other virtues:

1. Self-Control (Dama): Imagine self-control as the steering wheel of our life. It helps us navigate through temptations and distractions, keeping us on the path towards our goals. When we master self-control, we’re not at the mercy of every passing impulse or desire. Instead, we’re able to direct our energy towards what truly matters, cultivating a sense of inner peace and stability. Self-control is the key to unlocking our true potential and living a life of purpose.

2. Generosity (Danam): Generosity is the act of giving without expecting anything in return. It’s a recognition that we’re all interconnected and that our happiness is deeply tied to the well-being of others. When we’re generous, we create ripples of positivity that spread far beyond us. A simple act of kindness, a heartfelt donation, or even a generous word can light up someone’s day and inspire them to pay it forward. Generosity isn’t just about material things, it’s a mindset that enriches both the giver and the receiver.

3. Forgiveness (Kshama): Forgiveness is a gift we give ourselves. When we hold onto resentment or anger, it’s like carrying a heavy burden that weighs us down. Forgiveness allows us to set that burden down and free ourselves from the past. It doesn’t mean encouraging hurtful actions or forgetting what happened, but it means choosing to let go of the negative emotions that keep us stuck. Forgiveness takes courage and compassion, but it’s a powerful tool for healing and growth.

4. Gentleness (Mardavam): In a world that often celebrates aggression and dominance, gentleness is a quiet strength. It’s the ability to approach others with kindness, empathy, and respect, even in challenging situations. Gentleness disarms conflicts and opens doors to understanding. It creates a safe space for honest communication and vulnerability. When we cultivate gentleness, we become a presence of calm and compassion that feels soothing to others around us.

5. Modesty (Hrih): Modesty is the art of letting our actions speak for themselves. It’s a recognition that our achievements, while valuable, don’t define our worth as a person. Modest individuals don’t need to constantly seek attention or validation. They’re content to do their best and let the results stand on their own. Modesty keeps the ego in check and allows for continuous growth and learning. It’s a sign of true confidence and self-awareness.

6. Absence of Envy (Na Ati-Manita): Comparison is the thief of joy, and envy is its accomplice. When we focus on what others have that we lack, we lose sight of the blessings in our own lives. The absence of envy allows us to celebrate the success of others without feeling threatened or diminished. It frees up mental space for gratitude and contentment. When we let go of envy, we open ourselves up to the abundance of the universe.

Shri Krishna calls these virtues “divine wealth,” and that they provide a stable foundation for spiritual progress and eventual liberation. They’re practical tools for living a life of meaning, connection, and inner peace. By cultivating these qualities, we become the best version of ourselves and create a positive impact on the world around us.

The Asuric Qualities in Depth

Now we will look at the asuric or demoniac qualities that Shri Krishna has listed.

1. Arrogance (Dambha)

Arrogance or dambha is one of the most destructive traits described by Shri Krishna. It arises from identifying excessively with the ego and its external accomplishments. An arrogant individual believes they are above others, dismissing the reality that everything in life, including one’s talents and opportunities, ultimately stems from divine grace.

Arrogance is repeatedly criticized in the scriptures. In the Mahabharata, we find that Duryodhana’s arrogance leads him to reject wise counsel repeatedly, driving both himself and his kingdom to destruction. By including arrogance in the list of asuric qualities, Shri Krishna issues a warning: the inflated ego can blind one to truth and produce catastrophic outcomes.

2. Pride and Anger (Darpa, Krodha)

Pride (darpa) and anger (krodha) often go hand in hand with arrogance. Pride is the sense of inflated self-importance, while anger commonly arises when personal desires are not fulfilled or when expectations are not met. Shri Krishna urges Arjuna to see that such traits lead one astray from the path of self-realization.

We can think of pride and anger as signals of attachments that have taken root in our heart. Pride is often linked to a sense of entitlement, and when that entitlement is challenged, anger surfaces. In day-to-day life, we can observe how anger destabilizes the mind, causing people to speak or act in ways that lead to remorse and guilt.

3. Ignorance (Ajnana)

Shri Krishna further highlights ignorance (ajnana) as a demoniac quality. This ignorance is not mere lack of formal schooling, but a deep spiritual ignorance of one’s real nature. It manifests as perpetual forgetfulness of the Supreme Truth and absorption in transitory sensory pleasures and material gains.

Shri Krishna emphasizes the urgent need to remove ignorance through self-knowledge (jnana).

4. Hypocrisy and Harshness

Several other asuric traits revolve around deception and cruelty. A hypocrite presents a righteous facade, while inwardly pursuing selfish motives. This discrepancy between outward show and inward intention is destructive because it erodes trust and authenticity. Hypocrisy is a symptom of alignment with falsehood (non-truth).

Harshness (paarushyam) is the inclination to inflict pain or sorrow through words or actions. It arises from a lack of empathy. Bhagavad Gita is also a Yoga, and empathy is crucial to yoga, since yoga is all about unity, and harshness reflects a disconnection from the essense of yoga.

Spiritual Consequences of Asuric Traits

People who indulge in asuric qualities place themselves in a precarious position, according to Shri Krishna’s words. They block their awareness of the Divine, getting lost in material pursuits driven by ego. Their future births may be filled with more suffering, as each asuric action creates further negative karma.

Yet, Shri Krishna does not say that these qualities doom a person forever. His emphasis is on free will, suggesting that even those deeply mired in asuric traits can turn their life around. By recognizing the illusions they have embraced, they can adopt new, positive habits and realign with the path of virtue and spiritual growth.

Integrating These Teachings in Everyday Life

Let’s face it: life these days can be pretty overwhelming. We’re all juggling so much! Work, relationships, personal growth, you name it. And when we’re caught up in the daily grind, it’s easy to feel like those ancient scriptures like the Bhagavad Gita are totally irrelevant to our modern lives. I mean, kings, warriors, epic battles…what does that have to do with the challenges we face today?

But here’s the thing: when we really dive into these teachings, we start to see that the wisdom is timeless. The names and places might be different, but the core messages about living with integrity, compassion, and purpose? That’s something we can all relate to, no matter what our lives look like.

So how do we actually bring these lofty ideas down to earth and make them part of our everyday reality? It’s not as hard as we might think. Here are some ways we can start:

1. Get real with ourselves: Let’s start keeping a journal and get honest about our thoughts, feelings, and actions. Did we speak up for what’s right today, even when it was tough? Did we treat people with kindness and understanding, or were we quick to judge? Just noticing these patterns is a huge step.

2. Make ancient wisdom a daily habit: Texts like the Bhagavad Gita and the Upanishads are packed with nuggets of wisdom. But they can’t help us if we let them collect dust on a shelf. Let’s make it a habit to read a little bit each day, even if it’s just a few lines. It’s like giving ourselves a daily dose of inspiration.

3. Find our tribe: You know how they say we become like the five people we spend the most time with? Well, the same goes for our spiritual growth. Let’s surround ourselves with people who are also trying to live with compassion, honesty, and all those good qualities. It can’t help but rub off on us.

4. Put the teachings to practice: Serving others is one of the most powerful ways to get out of our own heads and cultivate those divine virtues. Let’s volunteer, help a neighbor, be there for a friend…it doesn’t have to be big, but it does need to be regular.

5. Find some inner peace: Meditation isn’t just for monks on mountaintops. Taking even a few minutes a day to sit in silence and watch our thoughts can be game-changing. We start to catch ourselves when we’re getting angry, jealous, or egotistical, and that awareness gives us the power to choose a different path.

6. Let it go: The Bhagavad Gita talks a lot about detachment. It’s about learning to let go of the stuff that’s holding us back – grudges, attachments, expectations. Every time we consciously choose to release something, we make space for something better.

The point is, these ancient teachings aren’t meant to be just pretty words in a holy book. They’re meant to be lived, breathed, and applied in the messy, beautiful, complicated world we live in today. And the more we can integrate them into our daily lives, the more we start to see just how powerful and relevant they truly are. It’s not about becoming perfect; it’s about becoming a little bit better, a little bit wiser, a little bit kinder, each and every day. And that’s a journey we’re all in together.

Story Illustrating Divine Traits

King Shibi and the Dove: A Tale of Ultimate Compassion

Once upon a time, there was a great king named Shibi. He was known far and wide for his generosity, kindness, and deep compassion for all living beings. One day, as King Shibi was sitting in his palace courtyard, a remarkable event unfolded before his eyes.

A small, trembling dove came fluttering into the courtyard, clearly in distress. Just moments later, a fierce hawk came swooping in, hot on the dove’s trail. The dove, spotting King Shibi, flew straight to him and took refuge in his lap, seeking protection from the hawk.

The hawk, not one to give up easily, landed in front of the king and demanded his prey. “O great King Shibi,” the hawk said, “I have been chasing this dove for miles, and it is my rightful food. I am hungry and exhausted. Please hand over the dove to me.”

King Shibi, moved by the dove’s plight, gently cradled the bird and responded to the hawk with compassion. “Dear hawk,” he said, “this dove has sought refuge in my lap, and it is my duty to protect it. I cannot in good conscience hand it over to you.”

The hawk, growing impatient, argued, “But I am a hunter, and the dove is my natural prey. By denying me my food, you are going against the laws of nature and also being un-compassionate towards me.”

King Shibi, unwavering in his compassion, made an extraordinary offer. “I understand your need for food, noble hawk. But I cannot sacrifice this innocent dove. Instead, I offer you my own flesh, equal in weight to the dove. That way, your hunger will be satisfied, and the dove’s life will be spared.”

The hawk, surprised by this offer, agreed. King Shibi then asked for a scale to be brought. He placed the dove on one side of the scale and began cutting off pieces of his own flesh to place on the other side. But no matter how much flesh he put on the scale, it could not equal the dove’s weight.

King Shibi, undeterred, continued to put more and more of his own flesh on the scale. He was ready to give up his entire body to save the dove. At this point, both the hawk and the dove revealed their true forms. They were actually the gods Indra and Agni, who had come to test King Shibi’s legendary compassion.

The gods were deeply moved by King Shibi’s selflessness and his willingness to sacrifice his own body for the sake of a small creature. They blessed him and restored his body to wholeness, proclaiming his compassion to be unparalleled.

This story of King Shibi is often told as an example of the highest form of compassion, the kind of selfless love and concern for all living beings that the Bhagavad Gita upholds as a divine virtue. It teaches us that true compassion knows no bounds and that we should be ready to make personal sacrifices for the welfare of others, no matter how small or insignificant they may seem.

In our own lives, we may not be called upon to make such dramatic sacrifices, but we can still embody the spirit of King Shibi’s compassion in our everyday interactions, by being kind, by helping those in need, and by extending our circle of concern to all living creatures. This, the Bhagavad Gita suggests, is the path to true spiritual greatness.

The Importance of Free Will

Crucial to this chapter is Shri Krishna’s repeated emphasis on the significance of free will. Although the asuric and daivi qualities may appear to be set in stone for some, He clarifies that individuals can change their destiny by changing their inner world. The law of karma ensures that our actions bear fruits according to their nature, but it also allows for new seeds to be planted.

When an individual on the demoniac path realizes the futility and wrongness of their ways, there is always the possibility for redemption. The turning point is self-awareness, followed by sincere effort to adopt virtues that foster harmony. The Bhagavad Gita’s message is filled with hope for transformation. Even a single step in the right direction can set the stage for further spiritual advancement.

At the root of all daivi sampat is the conscious choice to place truth, compassion, and unity at the forefront of our actions. At the root of asuric qualities is the unconscious choice to let the ego dictate our behavior. Shri Krishna’s message is clear: there is no automatic guarantee of progress simply by living in a certain tradition or chanting certain mantras. Growth demands mindfulness, reflection, and a dedicated effort to cultivate virtuous qualities.

We might liken the mind to a fertile field, where any seed we plant can grow. If we sow seeds of fearlessness, truth, compassion, and self-control, we will reap an abundant harvest of spiritual clarity and inner peace. If we sow seeds of arrogance, greed, and callousness, we will harvest discord and suffering. The power rests in the intention and the consistency of our actions.

As a final reflection, we can remind ourselves each day of these essential points:

1. We are immortal souls inhabiting a transient material world. Knowing this can help conquer fear and attachment (revisit the previous chapter’s teachings on Kshara and Akshara).
2. Our character is shaped by the qualities we nurture. Divine qualities open the door to liberation, while demoniac traits slam it shut.
3. No one is hopeless. No matter how many asuric qualities we have displayed, redemption is always possible through sincere effort and devotion. (Every saint has a past and every sinner has a future)
4. Scripture, spiritual guides, and satsanga can accelerate our transformation.
5. True success is not measured by external achievements, but by the degree to which we awaken our divine nature and serve the Divine present in all beings.

In living these truths, we honor the teachings of Shri Krishna and be a part of the universal quest to merge our individual consciousness with the supreme consciousness. By embracing the daivi sampat and transcending the asuric, we perform the highest service to ourselves and to the world.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)