Answer
Three themes that look different are actually three faces of one truth: human virtues and vices, love and compassion, and humility. Understand these three and you can recognize both Rama and Ravana inside yourself.
Daivi sampad and asuri sampad
In Chapter 16, Sri Krishna gives a deep analysis of human nature and divides our qualities into two categories — daivi sampad (the divine endowment) and asuri sampad (the demonic endowment). The crucial point is that both kinds exist inside every human being. Nature gives both. Nobody is born a complete deva or a complete rakshasa. A person is judged by which side predominates.
One who restrains the demonic tendencies and lets the divine ones grow becomes daivi in disposition. One who suppresses the divine and feeds the demonic becomes asuri.
The Lord's catalogue of divine qualities
In the first three verses of Chapter 16, the Lord lists the divine qualities: fearlessness, purity of being, steadiness in knowledge and yoga, charity, self-control, sacrifice, study of scriptures, austerity, straightforwardness, non-violence, truth, freedom from anger, renunciation, peace, freedom from fault-finding, compassion for all beings, freedom from greed, gentleness, modesty, steadiness, vigour, forgiveness, fortitude, cleanliness, freedom from malice and from excessive pride (Gita 16.1–3).
These are not mere words. They are markers of higher human consciousness. The Lord calls them the divine endowment; in everyday language we may simply call them virtues.
The qualities of a devotee
In Gita 12.13–19, the Lord describes the practical devotee:
Adveshta sarva-bhutanam maitrah karuna eva cha, Nirmamo nirahamkarah sama-duhkha-sukhah kshami.
Notice the words karuna eva cha — 'compassion indeed'. The Lord places compassion at the very front of a devotee's qualities. The implication is sharp: devotion without compassion is still incomplete.
The qualities of the knower
In Gita 13.8–11, describing the field of knowledge, the Lord begins with amanitva — the absence of pride — and adambhitva — the absence of hypocrisy — followed by non-violence, forbearance and simplicity. The absence of ego is the first instrument of knowledge. Only one who is free of ego can be truly humble and truly compassionate.
Tulsidas on the highest virtue
Parahit saris dharam nahi bhai, Parpida sam nahi adhamai.
There is no dharma equal to doing good to others, and no adharma equal to causing them pain. Without compassion the very thought of doing good to others cannot arise. These are the divine qualities that lift a human being to the rank of a saint.
Humility is born from absence of ego
Free from possessiveness and ego — such a one is dear to Me, says the Lord (Gita 12.13). And further, in Gita 12.15: one whom the world does not disturb and who does not disturb the world, who is free from joy, anger, fear and agitation — such a person is dear to the Lord. Only a humble person can live this way.
Virtues make a person Rama; an excess of vices makes one Ravana. The Gita and the Manas teach a single truth: without compassion, devotion is incomplete; without humility, knowledge is hollow; and without virtue, power is destructive. The highest duty of a human being is to awaken the divine qualities within.