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In Hindu theology, Arishadvarga or Shadripu/Shada Ripu (Sanskrit: षड्रिपु meaning the six enemies) are the six enemies of the mind, which are: kama (lust), krodha (anger), lobha (greed), moha (attachment), Mada (pride), and matsarya (jealousy); the negative characteristics of which prevent man from attaining moksha or salvation.[1]

These are the fundamental tenets of Kali Yuga. The more each individual fights them, the longer will be the life of Dharma in this yuga.

  1. Lust or desire (Sanskrit: काम)Kama
  2. Anger (Sanskrit: क्रोध)Krodha
  3. Greed (Sanskrit: लोभ)Lobha
  4. Pride (Sanskrit: मद)Mada – pride, hubris, (being possessed by)
  5. Fascination or attachment (Sanskrit: मोह)Moha – delusory emotional attachment or temptation
  6. Jealousy (Sanskrit: मात्सर्य)Matsarya – envy, jealousy

These bind the soul to the process of birth and death and keep it confined in this material world (confines of Maya or relative existence). Especially the first three are said to pave the way towards hell.

According to the Hindu scriptures, kama and krodha (lust and anger) are responsible for all kinds of difficult experiences we face in our lives.

With Mada or ahankar, the false ego up and active, all our actions in the world are for selfish ends. Hence there is no other factor causing the illusory duality of differentiation between 'us' and 'them' and the repeated pain and delusion it entails than the psychological ego-sense. When the materially identified ego has sided with the materialistic forces of creation (Maya), it is said to have the following faults: kama, krodha, lobha, moha, mada and matsarya. Also called evil passions, man's spiritual heritage constantly gets looted by these internal thieves (and their numerous variations), causing him to lose knowledge of his True Being.

If a person is virtually a prisoner of arishadvargas (the six internal enemies), then his life is completely governed by destiny. As a person moves ahead on the path of Self-Realization, the grip of destiny over him loosens and he gets more and more leverage to change his destiny. When a person identifies himself with the Self, then he becomes part of the power of destiny. Merely his power of Sankalpa is good enough to materialize and change any situation either for good or bad according to his Sankalpa.

Through bhakti and renunciation, these 6 vices can be overcome. The great Vaishnava Saint Chaitanya Mahaprabhu exhorted, "Krishna Nama Sankirtan" i.e. the constant chanting of the Lord's name is the supreme healer in Kali Yuga. It destroys sins and purifies the hearts through Bhakti and ensures universal peace.

Doubt has positive and negative nature, this is the opposite of the nature of an object. According to Naiyayikas, knowledge is based on perception (anubhava), that is valid. But those based on remembrance (Smriti), doubt, error and hypothetical argument are invalid. Similar unique or rare features in an object create doubt as to where its from and perhaps when exhibited from within a person's mind or from delusions, its validity. "Sometimes real and false create doubt or doubt arises about the appearance of false as real." (See also Maya) Like any scene of a mirage, if it is perceived then it might not be real, but if it is not perceived it can be felt or experienced. "Unattainability of the truth of the real, as well as the unreal, creates doubt of its reality."

Without experiencing these Shadripu at the fullest a person can't understand the meaning of the Love which is the soul. These enemies of mind pull the human from all the sides away from the soul and make the life of the human miserable. To overcome this misery every human needs to experience all these Shadripu's and understand the consequences which later teaches the person the importance of love and divinity. A human controls all these Shadripu's even at some of the extent later enjoy's the power of peace.

See also[edit]




  1. ^ "Arishadvarga". Veda Vedic Knowledge Online. Retrieved 21 January 2020.

Further reading[edit]

  • Shankaracharyar Granthabali, Basumati publication (Kolkata: 1995), Volume 3