ANTAH-SHATRU

INNER ENEMIES IN THE HINDU PHILOSOPHY

-MANISH RAJAN WALVEKAR
M.A.-I (SANSKRIT &
LEXICOGRAPHY)
DECCAN COLLEGE, PGRI

Main key word- The Hindu

Secondary key word- Philosophy

We all are aware about Antah- śatru (अन्तःशत्र)ु i.e. inner enemies. Then why are we dealing

with these inner enemies again? We know that काम (Kāma i.e. desire), क्रोध (Krodha i.e.

anger), ऱोभ (Lobha i.e. greed), मोह (Moha i.e. temptation), मद (Mada i.e. pride), मत्सर

(Matsara i.e. jealous), we know their ill-effects and we also know this ideal fact that
„everybody should fight against these inner enemies and conquer them‟. But the problem is-
everyone considers himself having lesser force of inner enemies. We never accept that „I
might have inner enemies in my mind‟. But we have ever burning „EGO‟ inside us and
because of this we argue that „I do not have inner enemies‟. But; there is a need of
introspection. Introspection guides us to see inner enemies within us and with the help of
social-introspection we can easily find out current scenario as far as inner enemies are
concerned. Here, I purposely used the words „current scenario‟, because as the times change,
outer forms of inner enemies also change. Their core remains the same. Hindu philosophy
deals with „Antha-shatru‟ positively. It not only deals with the „problem oriented‟ perspective
but also with the „solution oriented‟ perspective. Now let us deal with these inner enemies.
Initially inner enemies will be discussed which will be furthered by probable solutions.
What do we mean by „inner enemies‟? In mudgalopaniṣad,( Śrī. Paṇaśīkar, Vāsudeva
Lakṣmaṇa, 2010, Īśādyaṣtottaraśatopanīṣad, Coukhambā Vīdyābhavan, Punarmudran
Sanskaran, 4.2) it is said that, “काम-क्रोध-ऱोभ-मोह-मद-मात्सयय-ममत्यररषड्वर्यः |” (Kāma-
krodha-lobha-moha-mada-mātsarya-mityariṣaḍvargah- desire, anger, greed, temptation, pride,
jealous is called as the group of six enemies). My question is „WHY‟ do we call them „Antah-
śatru‟ i.e. inner enemies? What do we mean by „inner‟? Antah or inner stand for mind and
brain. काम (Kāma i.e.desire), क्रोध (Krodha i.e. anger), ऱोभ (Lobha i.e. greed), मोह (Moha
i.e. temptation), मद (Mada i.e. pride), मत्सर (Matsara i.e. jealous),-these six enemies are just
like an eclipse. To explain this we can quote Bhagwadgītā-
 “धम
ू ेनाव्रियते वह्ननययथाऽदर्शो मऱेन च |
तथोल्बेनावत
ृ ो गर्यस्तथा तेनेदमावत
ृ म ् ||”
(
)
(Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha śrīmadbhagavadgītā, Jay Hind
Prakāśan, verse 3.38)
(As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is
this enveloped by that. )
In Hindu philosophical texts काम (Kāma) and क्रोध (Krodha) are linked with each
other, as in Bhagwadgītā -
“ध्यायतो ििषयान्पस
ुं ः सङ्गस्तेष्
ू जायते |
सङ्गात्सञ्जायते कामः कामात्रोधोऽििजायते ||
रोधाद्भिित सुंमोहः सुंमोहात्स्मृितििभ्रम |
स्मृितभ्रुंशाद्बपििनाशो बपििनाशात्रणश्यित ||”

(When a man thinks of the objects, attachment to them arises; from attachment desire is
born; from desire anger arises.
From anger comes delusion; from delusion the loss of memory; from loss of memory the
destruction of discrimination; from the destruction of discrimination he perishes. )
(Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha śrīmadbhagavadgītā, Jay Hind
Prakāśan, verse 2.62,63)
काम (Kāma) distracts our mind. Our sense organs always chase their subjects. If we
do not get our desired things, we become restless and consequently it leads to Krodha (क्रोध).
So, conquering काम (Kāma) is so essential to avoid क्रोध (Krodha) and repercussions
causing due to this. The word „Kāma‟ is not restricted only to the sexual enjoyments but it
also includes material wants. Hindu philosophy never denies enjoying the material pleasures.
But it always perpetuates „HOW‟ to enjoy? That‟s why concept of „Puruṣārtha-s‟ is very
important. After acquiring Dharma and Artha, we should go for „काम (Kāma)‟. Hindu
philosophy always tries to keep a balance between the material enjoyments and spiritual
enjoyments. We should enjoy but not at the cost of our „inner peace‟. And if we do not
restrict the काम (Kāma), क्रोध (Krodha) will take place. So, we can say that excessive काम
(Kāma) hinders our mental peace and gives birth to क्रोध (Krodha) which is nothing but
doubling this hindering. In Manusmṛti also concept of „सप्तव्यसनवर्य’ (saptavyasanavarga-
group of seven types of trouble) is based on काम (Kāma) and क्रोध (Krodha). (chapter 7.45)

Generally, we consider ऱोभ (Lobha) and मोह (Moha) as synonyms of each other.
ऱोभ(Lobha) has been derived from the root √ऱुभ ् र्ार्ध्ये (lubh-gārdhye-to steal) and √ऱुभ ्
ववमोहने (lubh vimohane-to infatuate). मोह (Moha) has been derived from the root √मह्
ु
वैचित्ये (muha vaicitye- to disturb the mind). It means ऱोभ (Lobha) captures our mind and
मोह (Moha) shakens our mind. ऱोभ (Lobha) is first step and मोह (Moha) comes after. BG
considers ऱोभ (Lobha) and मोह (Moha) are outcomes of rajoguṇa and tamoguṇa
respectively.
ऱोर्ः प्रवव्रृ िरारम्र्ः कमयणार्शमः स्ऩह
ृ ा |
रजस्येतानन जायन्ते व्रववद्
ृ धे र्रतर्यर् ||

(Greed, activity, the undertaking of actions, restlessness, longing—these arise when Rajas is
predominant, O Arjuna! )
(Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha śrīmadbhagavadgītā, Jay Hind
Prakāśan, verse 14.12)
àkaz< c àv&iÄ< c maehmev c pa{fv,

n Öeiò sMàv&Äain n inv&Äain ka'œ]it.

(Light, activity and delusion,—when they are present, O Arjuna, he hates not, nor does he
long for them when they are absent! )
(Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha śrīmadbhagavadgītā, Jay Hind
Prakāśan, verse 14.22)

ऱोभ (Lobha) plays its role at material level and so मोह (Moha) at mental level. Conquering
ऱोभ (Lobha) can restrict ऱोभ (Lobha) and मोह (Moha) too. But in some cases मोह (Moha)
doesn‟t succeed Lobha (ऱोभ), it arises if „Moha (मोह)-motif‟ is so strong.

Mada (मद) means Ahaṅkāra or arrogance or over-pride. Ahaṅkāra is different than

that of the Mada (मद). Mada (मद) has dark shade. Mada (मद) can be explained as- „अहं
करोमीतत वथ
ृ ामभमानः |‟ (
 ) Sometimes we take Mada (मद) as Ahaṅkāra. When we utter Ahaṅkāra (ego),
we think about its shades of meanings like pride, vanity etc. but what do we exactly mean by
Ahaṅkāra (ego)? In Indian culture, it is not restricted to limited meanings. That‟s why we can
state that it is impossible to translate the complete meaning of Ahaṅkāra (ego) to any other
language than Indo-European set of languages. The reason behind this statement is- Indian
culture deals with this concept at different levels. Here, we restrict ourselves to „pride‟ only.
(For more reference on Ahaṅkāra please read this article- „Ahankara‟)
Matsara (मत्सर) is jealous. Hindu philosophy is very liberal as it accepts each and
every opponent very sportingly. For instance – even though Cārvāka denies veda and
censures vedic religion, Hindu philosophy treats him as an opponent and systematically
counters his philosophy. Feeling jealous about something shows one‟s degraded state of
mind. Let us see what is told in Akṣyupaniṣad-
“mdai-mannaTsyRlae-maehaitzaiytam!, bihrPyaiSwtamI;ÅyjTyihirv Tvcm!,”

(
)
(as a snake sheds its slough, so sheds he even a slight attachment to external object when
intensified by pride, conceit, intolerance, greed and delusion)
(Śrī. Paṇaśīkar, Vāsudeva Lakṣmaṇa, 2010, Īśādyaṣtottaraśatopanīṣad, Coukhambā
Vīdyābhavan, Punarmudran Sanskaran, verse 13)

Final question is how to tackle and control these inner enemies? We discussed their
features but in today‟s age it is highly important to conquer these enemies. Hindu philosophy
has different ways to deal with them. But; Bhagwadgītā gives an excellent solution which
covers exact sense of what is told in ratharūpaka of kaṭhopaniṣad
AaTman< riwn< iviÏ zrIr< rwmev c,

buiÏ< tu sariw< iviÏ mn> à¢hmev c.

Know the atman to be the master of the chariot; the body, chariot; the intellect, the
charioteer; and the mind, the reins.
(Śrī. Paṇaśīkar, Vāsudeva Lakṣmaṇa, 2010, Īśādyaṣtottaraśatopanīṣad, Coukhambā
Vīdyābhavan, Punarmudran Sanskaran, verse 1.3.3)

yda s<hrte cay< kªmaeR='anIv svRz>,

#iNÔya[IiNÔyaweR_yStSy à}a àitióta.

(Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha śrīmadbhagavadgītā, Jay Hind
Prakāśan, verse 2.58)

(When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from
the sense-objects, then his wisdom becomes steady)
(Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha śrīmadbhagavadgītā, Jay Hind
Prakāśan, verse 2.58)

Our soul needs to reach at the supreme place of Viṣṇu, to attain this stage we have to
control our organs with the help of mind which is controlled by our brain. We should not let
the horses go wherever they want. It means inner enemies are caused by our fickle organs and
can be controlled only by the organs. It is not an overnight process. It takes time. Conquering
organs including mind is not an easier task. It needs great concentration. Now-a-days the
major task is to deal with our distractions and then with inner enemies. We cannot sit for a
lecture for 2-3 hours constantly. We need a „break‟ during the lecture. We have too much
„ऱोभ (Lobha)‟ for mobile and related facilities. Using mobile is not bad but the way of using
is bad. If we observe our daily schedule then we would realise that we lose our precious time
doing useless tasks. Let us take an example- We do anything like spending many hours on
Whatsapp, Facebook etc. just to „relax‟ our mind. This relaxation often takes place in a day.
Another thing is now-a-days one has to strive for LOVE because; today people spell L-O-V-
E as L-U-S-T. Why this is happening? It is because of inner enemies only. That‟s why Hindu
philosophy is not old rather this philosophy is applicable in any age! Here, G t guides us -
VyvsayaiTmka buiÏ> | ( single one-pointed determination) –

perpetuated in G t (Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha

śrīmadbhagavadgītā, Jay Hind Prakāśan, verse 2.41) is highly important. And even yama-s
and niyama-s are also helpful.() If we attain that position where „Antah-śatru (अन्तःशत्र)ु ‟ will
reach at their lowest limit, we will become like this-
AapUyRma[mclàitó<

smuÔmap> àivziNt yÖt!,

tÖTkama y< àivziNt sveR

s zaiNtmaßaeit n kamkamI.
(
 )
(He attains peace into whom all desires enter as waters enter the ocean, which, filled from
all sides, remains unmoved; but not the man who is full of desires)

(Sampādaka Rāykar Gajānan Kāśināth,, śake 1891, Sārtha śrīmadbhagavadgītā, Jay Hind
Prakāśan, verse 2.70)
So, let us conquer inner enemies and attain ववष्ोः ऩरमं ऩदम ्!!!!!
 References
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Vīdyābhavan, Punarmudran Sanskaran
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