The last stanza talked of those that can successfully transcend their own subjective delusion, and here, naturally, Krishna is trying to talk about the negative nature in those who cannot overcome this delusion to realise the Divine in themselves. Unless the contrast of ideas is given, the student will not be in a position to understand properly what exactly are the mind’s tendencies and appetites that are the true symptoms of delusion.
LOW MEN, DELUDED AND INDULGING THEMSELVES IN EVIL ACTIONS FOLLOW THE PATH OF THE DEVIL (ASURA) AND GET DEPRIVED OF THEIR DISCRIMINATION — We all know that the insignia of the higher evolution in man is his rational intellect, which can discriminate between the good and the bad, the high and the low, the moral and the immoral. This discriminative awareness is the subtle instrument by which individuals are rendered capable of awakening from the dream of their imperfections to their own Essential Nature of Absolute Divinity.
This faculty can function effectively only in a bosom that is unagitated by sense-impulses. The more an individual misunderstands himself to be only a mere mass of flesh, and continuously pants for self-gratification through sense indulgences, the more is he considered a sinner. Sin, in this sense, is but a devolutionary action which is not appropriate to the dignity and status of the highest evolutionary glory in man. Sin can be perpetrated only by those who have deluded themselves, believing that they are masses of flesh, with minds hungry for emotional satisfactions and intellects trying to assert and express their own ideas. Such people are here called by the Geeta, as deluded (Moodhah). The way-of-life, in such “deluded men” (Asura bhava) has been exhaustively described to us by indicating the opposite good qualities of the “perfect one” (Daivi bhava), later in the Geeta (XVI-3).
PEOPLE REACH ME THROUGH FOUR DIFFERENT APPROACHES; LISTEN:
