16ChapterBG

CHAPTER XVI

The Nature of the Godlike and the Demoniac Mind

Those of Divine Nature

Translation and Comment by Dr. Radhakrishnan

Sanskrit Text, Transliteration & Word Translation by

Veeraswamy Krishnaraj

श्रीभगवानुवाच

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।

दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६- १॥

śrībhagavān uvāca
abhayaṁ sattvasaṁśuddhir jñānayogavyavasthitiḥ
dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam 16.1

śrībhagavān uvāca
abhayam¹ sattva-saṁśuddhiḥ² jñāna-yoga-vyavasthitiḥ³
dānam⁴ damaḥ⁵ ca⁶ yajñaḥ⁷ ca⁸ svādhyāyaḥ⁹ tapaḥ¹⁰ ārjavam¹⁰ 16.1

śrībhagavān uvāca = Sri Bhagavan said: abhayam¹ = fearlessness; sattva-saṁśuddhiḥ² = purity of the mind; jñāna-yoga-vyavasthitiḥ³  = steadiness in Yoga of knowledge; dānam⁴ = charity; damaḥ⁵ = self-control [of organs]; ca⁶ = and; yajñaḥ⁷ = sacrifices; ca⁸ = and; svādhyāyaḥ⁹ = study of the scriptures; tapaḥ¹⁰ = austerity; ārjavam¹⁰ = rectitude... 16.1 continued.

The Blessed Lord said:

(16.1) Fearlessness, purity of mind, wise apportionment of knowledge and concentration, charity, self-control and sacrifice, study of the scriptures, austerity and uprightness.

l In Indian religious symbolism, the distinction between the devas, the shining ones and the asuras, the titans, the children of darkness is an ancient one. In the Ṛg.Veda we have the struggle between the gods and their dark opponents. The Rāmāyaṇa represents a similar conflict between the representatives of high culture and those of unbridled egoism. M.B. tells us of the struggle between the Pāṇḍavas, who are devotees of dharma, of law and justice, and the Kauravas who are lovers of power. Historically, mankind remains remarkably true to type, and we have today as in the period of the M.B. some men who are divinely good, some who are diabolically fallen and some who are damnably indifferent. These are the possible developments of men who are more or less like ourselves. The devas and the asuras are both born of Prajāpati. Chāndogya Up., I, 2, I.

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥१६- २॥

ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam
dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr acāpalam 16.2

ahiṁsā¹ satyam² akrodhaḥ³ tyāgaḥ⁴ śāntiḥ⁵ apaiśunam⁶
dayā⁷ bhūteṣu⁸ aloluptvam⁹ mārdavam¹⁰ hrīḥ¹¹ acāpalam¹² 16.2

ahiṁsā¹ = non-injury; satyam² = truthfulness; akrodhaḥ³ = freedom from anger; tyāgaḥ⁴ = renunciation; śāntiḥ⁵ = tranquility; apaiśunam⁶ = abstaining from slander; dayā⁷ = compassion; bhūteṣu⁸ = to all creatures; aloluptvam⁹ = absence of greed; mārdavam¹⁰ = gentleness; hrīḥ¹¹ = modesty; acāpalam¹² = absence of agitation... 16.2  Continued...

(16.2) Non-violence, truth, freedom from anger, renunciation, tranquillity, aversion to fault finding, compassion to living beings, freedom from covetousness, gentleness, modesty and

steadiness (absence of fickleness).

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।

भवन्ति संपदं दैवीमभिजातस्य भारत ॥१६- ३॥

tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā
bhavanti saṁpadaṁ daivīm abhijātasya bhārata 16.3

tejaḥ¹ kṣamā² dhṛtiḥ³ śaucam⁴ adrohaḥ⁵ na⁶ atimānitā⁷
bhavanti⁸ sampadam⁹ daivīm¹⁰ abhijātasya¹¹ bhārata¹² 16.3

tejaḥ¹ = vigor; kṣamā² = forgiveness/patience; dhṛtiḥ³ = fortitude; śaucam⁴ = cleanliness; adrohaḥ⁵ = absence of malice; na⁶ atimānitā⁷ = absence of great haughtiness; bhavanti⁸ = are; abhijātasya¹¹ = born of; daivīm¹⁰ = divine; sampadam⁹ = nature; bhārata¹² = O best of Bharatas. 16.3

(16.3) Vigour, forgiveness, fortitude, purity, freedom from malice and excessive pride―these, O Pandava (Arjuna), are the endowments of him who is born with the divine nature.

l The human race is not divided into the kingdom of Ormuzd and the kingdom of Ahriman. In each man are these two kingdoms of light and of darkness.

Ormuzd: chief deity of Zoroastrianism; source of light and embodiment of good.

Ahriman: Zoroastrianism the supreme evil spirit and diabolical opponent of Ormuzd

l The teacher has set forth the distinctive qualities of those who are seeking for the divine perfection. Now he states the qualities of those who aim at power, glory and easy life. The distinction is neither exclusive nor comprehensive. Many beings partake of the natures of both. M.B. says: "Nothing is wholly good or wholly evil."¹

¹ nātyantaṁ guṇavat kiñcin nātyantaṁ doṣava: tathā.

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।

अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥

dambho darpobhimānaś ca krodhaḥ pāruṣyam eva ca
ajñānaṁ cābhijātasya pārtha saṁpadam āsurīm 16.4

dambhaḥ¹ darpaḥ² bhimānaḥ³ ca⁴ krodhaḥ⁵ pāruṣyam⁶ eva⁷ ca⁸
ajñānam⁹ ca¹⁰ abhijātasya¹¹ pārtha¹² sampadam¹³ āsurīm¹⁴ 16.4

dambhaḥ¹ = Ostentation; darpaḥ² = arrogance; bhimānaḥ³ = self-conceit; ca⁴ = and; krodhaḥ⁵ = anger;  ca⁸= also;  pāruṣyam⁶ = rudeness/roughness; ca¹⁰ = and; ajñānam⁹ = ignorance; [are] eva⁷ = indeed; abhijātasya¹¹ = born of; āsurīm¹⁴ = demonic; sampadam¹³ = nature;   pārtha¹² = O partha. 16.4

(16.4) Ostentation, arrogance, excessive pride, anger, as also harshness and ignorance, these, O Partha (Arjuna), are the endowments of him who is born with the demoniac nature.

दैवी संपद्विमोक्षाय निबन्धायासुरी मता ।

मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव ॥१६- ५॥

daivī saṁpad vimokṣāya nibandhāyāsurī matā
mā śucaḥ saṁpadaṁ daivīm abhijātosi pāṇḍava 16.5

daivī¹ sampat² vimokṣāya³ nibandhāya⁴ āsurī⁵ matā⁶
mā⁷ śucaḥ⁸ sampadam⁹ daivīm¹⁰ abhijātaḥ¹¹ asi¹² pāṇḍava¹³ 16.5

daivī¹ = Divine; sampat² = nature; [is] vimokṣāya³ = for liberation; āsurī⁵ = demonic; matā⁶ = is intended; nibandhāya⁴ = for bondage; mā⁷ do not; śucaḥ⁸ = grieve;  pāṇḍava¹³ = O Pandava; asi¹² = you are; abhijātaḥ = born of; daivīm¹⁰ = divine; sampadam⁹ = nature. 16.5

(16.5) The divine endowments are said to make for deliverance and the demoniac for bondage. Grieve not, O Paṇḍava (Arjuna), thou art born with the divine endowments (for a divine destiny).

l The traditional virtues of a devout Hindu are brought together as indicating a "godly" state of life. The asuras are clever and energetic but suffer from an exaggerated egoism and have no moral scruples or spiritual aims.

The Nature of the Demoniac

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च ।

दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥१६- ६॥

dvau bhūtasargau lokesmin daiva āsura eva ca
daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu 16.6

dvau¹ bhūta-sargau² loke³ asmin⁴ daiva⁵ āsuraḥ⁶ eva⁷ ca⁸
daivaḥ⁹ vistaraśaḥ¹⁰ proktaḥ¹¹ āsuram¹² pārtha¹³ me¹⁴ śṛṇu¹⁵ 16.6

[There are] dvau¹ = two; [kinds of] bhūta-sargau²  = created beings; asmin⁴ = in this; loke³ = world:  daiva⁵ = divine; ca⁸ = and;  āsuraḥ⁶ = demonical: eva⁷ = indeed; daivaḥ⁹ = the divine; proktaḥ¹¹ = has been spoken of;  vistaraśaḥ¹⁰ = expansively; [now] śṛṇu¹⁵ = hear; [about] āsuram¹² = the demonical; me¹⁴ = from me;  pārtha¹³ = O Partha. 16.6

 (16.6) There are two types of beings created in the world―the divine and the demoniac. The divine have been described at length. Hear from me, O Partha (Arjuna), about the demoniac.

See Bṛhadāraṇyaka Up., I, 3, I.

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः ।

न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥१६- ७॥

pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ
na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate 16.7

pravṛttim¹ ca² nivṛttim³ ca⁴ janāḥ⁵ na⁶ viduḥ⁷ āsurāḥ⁸
na śaucam⁹ na api¹⁰ ca¹¹ ācāraḥ¹² na satyam¹³ teṣu¹⁴ vidyate¹⁵ 16.7

āsurāḥ⁸ = Demonical; janāḥ⁵ = people; na⁶ = do not; viduḥ⁷ = know; pravṛttim¹ = appropriate [permitted] action; ca² = and; nivṛttim³ = prohibited action; ca⁴ = also; na śaucam⁹  = neither purity; ca¹¹ = and; na api¹⁰ = nor even;  ācāraḥ¹² = good behavior;  na satyam¹³  = nor truthfulness; vidyate¹⁵ = exist; teṣu¹⁴ = in them. 16.7

(16.7) The demoniac do not know about the way of action or the way of renunciation. Neither purity, nor good conduct, nor truth is found in them.

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।

अपरस्परसंभूतं किमन्यत्कामहैतुकम् ॥१६- ८॥

asatyam apratiṣṭhaṁ te jagad āhur anīśvaram
aparasparasaṁbhūtaṁ kim anyat kāmahaitukam 16.8

asatyam¹ apratiṣṭham² te³ jagat⁴ āhuḥ⁵ anīśvaram⁶
aparaspara⁷  sambhūtam⁸ kim anyat⁹ kāma-haitukam¹⁰ 16.8

 te³ = They [the Demonic and the Lokayātikas]; āhuḥ⁵ = say; jagat⁴ = world; [is] asatyam¹ = unreal; apratiṣṭham² = without basis; anīśvaram⁶ = without Controller or God; aparaspara⁷ = without [primordial] cause; sambhūtam⁸ = born of union between male and female. kim anyat⁸  = what other [cause is possible]; [except] kāma-haitukam⁹ = lust-cause [sexual union]? 16.8

(16.8) They say that the world is unreal, without a basis, without a Lord, not brought about in regular causal sequence, caused by desire, in short.

l apratiṣṭham²: without a basis, without a moral basis. This is the view of the materialists.

aparaspara⁷sambhūtam⁸: not brought about in regular sequence. It is interpreted in other ways also. The world presided over by Īśvara conforms to a settled order, where things proceed from others according to law and the materialists deny the order in the world and hold that things arise anyhow. They believe that there is no regular succession and that the world is there only for the sake of enjoyment.

l "This is the view of the Lokāyatikas that sexual passion is the sole cause of all living creatures." S.

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः ।

प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥१६- ९॥

etāṁ dṛṣṭim avaṣṭabhya naṣṭātmānolpabuddhayaḥ
prabhavanty ugrakarmāṇaḥ kṣayāya jagatohitāḥ 16.9

etām¹ dṛṣṭim² avaṣṭabhya³ naṣṭa-ātmānaḥ⁴ alpa-buddhayaḥ⁵
prabhavanti⁶ ugrakarmāṇaḥ⁶ kṣayāya⁷ jagataḥ⁸ ahitāḥ⁹ 16.9

avaṣṭabhya³ = Holding; etām¹ = this; dṛṣṭim² = view; naṣṭa-ātmānaḥ⁴  = lost souls; alpa-buddhayaḥ⁵  = of meager intelligence; [and] ugrakarmāṇaḥ⁶ = violent actions; prabhavanti⁶ = become strong; [and] ahitāḥ⁹ = harmful; [causing] kṣayāya⁷ = destruction; jagataḥ⁸ = of the world. 16.9 

(16.9) Holding fast to this view, these lost souls of feeble understanding, of cruel deeds, rise up as the enemies of the world for its destruction.

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः ।

मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥१६- १०॥

kāmam āśritya duṣpūraṁ dambhamānamadānvitāḥ
mohād gṛhītvāsadgrāhān pravartanteśucivratāḥ 16.10

kāmam¹ āśritya² duṣpūram³ dambha^4A-māna^4B-mada^4C-anvitāḥ^4D
mohāt⁵ gṛhītvā⁶ asad-grāhān⁷ pravartante⁸ aśuci-vratāḥ⁹ 16.10

āśritya² = given to; duṣpūram³ = insatiable; kāmam¹ = lust; dambha^4A-māna^4B-mada^4C-anvitāḥ^4D = endowed with^4D ostentation^4A, pride^4B, [and] arrogance^4C; mohāt⁵ = due to delusion; gṛhītvā⁶ = pursuing; asad-grāhān⁷  = false premises; [they] pravartante⁸ = undertake; aśuci-vratāḥ⁹ = impure vows.16.10

(16.10) Giving themselves up to insatiable desire, full of hypocrisy, excessive pride and arrogance, holding wrong views through delusion, they act with impure resolves.

l Cp. Bṛhaspati Sūtra, which declares that kāma is the supreme end of man.¹

¹kāma evaikaḥ,puruśārthah.

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः ।

कामोपभोगपरमा एतावदिति निश्चिताः ॥१६- ११॥

cintām aparimeyāṁ ca pralayāntām upāśritāḥ
kāmopabhogaparamā etāvad iti niścitāḥ 16.11

cintām¹ aparimeyām² ca³ pralayāntām⁴ upāśritāḥ⁵
kāma-upabhoga-paramāḥ⁶ etāvat⁷ iti⁸ niścitāḥ⁹ 16.11

upāśritāḥ⁵ = Clinging to; aparimeyām² = immeasurable/innumerable; cintām¹ = cares;  pralayāntām⁴ = until death; ca³ = and; kāma-upabhoga-paramāḥ⁶ = having sense indulgence as the supreme goal; [they] niścitāḥ⁹ = determined; etāvat⁷ = so far; iti⁸ = thus.16.11

(16.11) Obsessed with innumerable cares which would end only with (their) death, looking upon the gratification of desires as their highest aim, assured that this is all.

This is the materialist doctrine which asks us to eat, drink and be merry, for death is certain and there is nothing beyond.²

² Cp, yāvad jīvet sukhaṁ jīvet, ṛṇaṁ kṛtvā ghṛtaṁ pibet

bhaśmībhūtasya dehasya punar āgamanaṁ kutaḥ.

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः ।

ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥१६- १२॥

āśāpāśaśatair baddhāḥ kāmakrodhaparāyaṇāḥ
īhante kāmabhogārtham anyāyenārthasaṁcayān 16.12

āśā-pāśa-śataiḥ¹ baddhāḥ² kāma-krodha-parāyaṇāḥ³
īhante⁴ kāma-bhoga-artham⁵ anyāyena⁶ artha-sañcayān⁷ 16.12

baddhāḥ² = Bound by; āśā-pāśa-śataiḥ¹  = hundreds of fetters of hope; [hope-bonds-hundreds]; kāma-krodha-parāyaṇāḥ³  = taking refuge in passion and anger [passion-anger-taking refuge]; īhante⁴ = they strive for; artha-sañcayān⁷  = wealth accumulation; anyāyena⁶ = by unjust means; kāma-bhoga-artham⁵  = for the enjoyment of sense objects [passion-enjoyment- sense objects].   16.12

(16.12) Bound by hundreds of ties of desire, given over to lust and anger, they strive to amass hoards of wealth by unjust means, for the gratification of their desires.

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।

इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥१६- १३॥

idam adya mayā labdham imaṁ prāpsye manoratham
idam astīdam api me bhaviṣyati punar dhanam 16.13

idam¹ adya² mayā³ labdham⁴ imam⁵ prāpsye⁶ manoratham⁷
idam⁸ asti⁹ idam¹⁰ api¹¹ me¹² bhaviṣyati¹³ punaḥ¹⁴ dhanam¹⁵ 16.13

[He thinks as follows:] adya² = today; idam¹ = this;  labdham⁴ = was gained; mayā³ = by me; prāpsye⁶ = I shall gain; imam⁵ = this;  manoratham⁷ = object desired by my mind; asti⁹ = there is; idam⁸ = this;  idam¹⁰ = this; api¹¹ = also; [is] me = mine; dhanam¹⁵ = riches; bhaviṣyati¹³ = will come; punaḥ¹⁴ = again. 16.13

(16.13) "This today has been gained by me: this desire I shall attain, this is mine and this wealth also shall be mine (in future).

असौ मया हतः शत्रुर्हनिष्ये चापरानपि ।

ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥१६- १४॥

asau mayā hataḥ śatruḥ haniṣye ca aparān api
īśvaraḥ.aham aham bhogī siddhaḥ ahaṁ balavān sukhī  16.14

asau¹ mayā² hataḥ³ śatruḥ⁴ haniṣye⁵ ca⁶ aparān⁷ api⁸
īśvaraḥ⁹ aham¹⁰ aham¹¹ bhogī¹² siddhaḥ¹³ aham¹⁴ balavān¹⁵ sukhī¹⁶ 16.14

asau¹ = That; śatruḥ⁴ = foe; hataḥ³ = has been killed; mayā² = by me; ca⁶ = and; haniṣye⁵ = I shall destroy; aparān⁷ = others; api⁸  = indeed; aham¹⁰ = I am;  īśvaraḥ⁹ = God; aham¹¹ = I am; bhogī¹² = the experiencer/enjoyer; aham¹⁴ = I am; siddhaḥ¹³ = perfect;  balavān¹⁵ = strong; [and] sukhī¹⁶ = happy. 16.14

(16.14) "This foe is slain by me and others also I shall slay. I am the lord, I am the enjoyer, I am successful, mighty and happy.

l This is the greatest sin of all, the sin of Lucifer, the claim to be oneself the god-head. The temptation to achieve power and exercise sovereignty has been widespread. The disposition to dominate others has made man a slave. The divine souls reject the temptation as Jesus did in the wilderness. But the demoniac souls accept these ends and exalt pride, self-conceit, cupidity, hatred, brutality as virtues.

Lucifer = the leader of the rebellion of the angels: usually identified with Satan.

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया ।

यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥१६- १५॥

āḍhyobhijanavān asmi konyosti sadṛśo mayā
yakṣye dāsyāmi modiṣya ity ajñānavimohitāḥ 16.15

āḍhyaḥ¹ abhijanavān² asmi³ kaḥ anyaḥ asti⁴ sadṛśaḥ⁵ mayā⁶
yakṣye⁷ dāsyāmi⁸ modiṣye⁹ iti¹⁰ ajñāna-vimohitāḥ¹¹ 16.15

āḍhyaḥ¹ = I am wealthy; abhijanavān² = I am high-born; asmi³ = I am; kaḥ anyaḥ asti⁴  = who-else-is there; sadṛśaḥ⁵ = similar; mayā⁶ = to me; yakṣye⁷ = I will offer sacrifices; dāsyāmi⁸ = I shall give; modiṣye⁹ = I shall be full of joy; iti¹⁰ = thus; [thinks the one with] ajñāna-vimohitāḥ¹¹ = ignorance-delusion. 16.15

(16.15) ''I am rich and well-born. Who is there like unto me? I shall sacrifice, I shall give, I shall rejoice," thus they (say), deluded by ignorance.

अनेकचित्तविभ्रान्ता मोहजालसमावृताः ।

प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥१६- १६॥

anekacittavibhrāntā mohajālasamāvṛtāḥ
prasaktāḥ kāmabhogeṣu patanti narakeśucau 16.16

aneka-citta-vibhrāntāḥ¹ moha-jāla-samāvṛtāḥ²
prasaktāḥ³ kāma-bhogeṣu⁴ patanti⁵ narake⁶ aśucau⁷ 16.16

aneka-citta-vibhrāntāḥ¹ = Disoriented by many thoughts [many-thoughts-bewildered by]; moha-jāla-samāvṛtāḥ²  = tangled in the net of delusion [delusion-net-tangled in]; prasaktāḥ³ = engaged in; kāma-bhogeṣu⁴ = enjoyment of sensual desires; [they] patanti⁵ = fall; aśucau⁷narake⁶ = into unclean hell. 16.16

(16.16) Bewildered by many thoughts, entangled in the meshes of delusion and addicted to the gratification of desires, they fall into a foul hell.

आत्मसंभाविताः स्तब्धा धनमानमदान्विताः ।

यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥

ātmasaṁbhāvitāḥ stabdhā dhanamānamadānvitāḥ
yajante nāmayajñais te dambhenāvidhipūrvakam 16.17

ātma-sambhāvitāḥ¹ stabdhā² dhana-māna-mada-anvitāḥ³
yajante⁴ nāma-yajñaiḥ⁵ te⁶ dambhena⁷ avidhi-pūrvakam⁸ 16.17

ātma-sambhāvitāḥ¹ = Self-conceited; stabdhā² = arrogant; dhana-māna-mada-anvitāḥ³  = possessed of wealth, pride and delusion [wealth-pride-delusion-possessed of]; te⁶ = they; yajante⁴ = perform sacrifices; nāma-yajñaiḥ⁵ = sacrifices in name only;  dambhena⁷ = with vanity; avidhi-pūrvakam⁸  = devoid of sacred injunctions.16.17

(16.17) Self-conceited, obstinate, filled with the pride and arrogance of wealth, they perform sacrifices which are so only in name with ostentation and without regard to rules.

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः ।

मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥

ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ
mām ātmaparadeheṣu pradviṣantobhyasūyakāḥ 16.18

ahaṅkāram¹ balam² darpam³ kāmam⁴ krodham⁵ ca⁶ saṁśritāḥ⁷
mām⁸ ātma-para-deheṣu⁹ pradviṣantaḥ¹⁰ abhyasūyakāḥ¹¹ 16.18

saṁśritāḥ⁷ = Engaged in; ahaṅkāram¹ balam² darpam³ kāmam⁴ ca⁶ krodham⁵ =  egoism, strength, pride, lust, and anger;  abhyasūyakāḥ¹¹ = the jealous or the envious; pradviṣantaḥ¹⁰ = hate; mām⁸ = Me; [abiding] ātma-para-deheṣu⁹  = in their own and other's bodies [as the Inner Abider].  16.18

(16.18) Given over to self-conceit, force and pride and also to lust and anger, these malicious people despise Me dwelling in the bodies of themselves and others.

l "God dwells as witness of their evil life.'' S.

तानहं द्विषतः क्रुरान्संसारेषु नराधमान् ।

क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥१६- १९॥

tān ahaṁ dviṣataḥ krurān saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu 16.19

tān¹ aham² dviṣataḥ³ krurān⁴ saṁsāreṣu⁵ nar-adhamān⁶
kṣipāmi⁷ ajasram⁸ aśubhān⁹ āsurīṣu¹⁰ eva¹¹ yoniṣu¹² 16.19

tān¹ = Those; [who are] dviṣataḥ³ = hateful; krurān⁴ = cruel; aśubhān⁹ = the inauspicious; nar-adhamān⁶ = the lowest of men; saṁsāreṣu⁵ = in the worlds; aham² = I; kṣipāmi⁷ = throw; [them] ajasram⁸ = for ever; āsurīṣu¹⁰ yoniṣu¹² = into the demonic wombs; eva¹¹ = indeed. 16.19

(16.I9) These cruel haters, worst of men, I hurl constantly these evil-doers only into the wombs of demons in (this cycle of) births and deaths.

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।

मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥१६- २०॥

āsurīṁ yonim āpannā mūḍhā janmanijanmani
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim 16.20

āsurīm¹ yonim² āpannāḥ³ mūḍhāḥ⁴ janmani-janmani⁵
mām⁶ aprāpya⁷ eva⁸ kaunteya⁹ tataḥ¹⁰ yānti¹¹ adhamām¹² gatim¹³ 16.20

āpannāḥ³ = Having obtained; āsurīm¹ = demonic; yonim² = womb; janmani-janmani⁵ = birth after birth;  mūḍhāḥ⁴ = the fools; aprāpya⁷ = without ever coming to; mām⁶ = Me;  eva⁸ = indeed; yānti¹¹ = attain; gatim¹³ = states tataḥ¹⁰  adhamām¹² = lower than that;  kaunteya⁹ = O Kaunteya.16.20  

(16.20) Fallen into the wombs of demons, these deluded beings from birth to birth, do not attain to Me, O Son of Kuntī (Arjuna), but go down to the lowest state.

l We are advised to shake off this demoniac nature. This does not mean predestination, for it is said that it is always open to us to turn Godward and achieve perfection. It is not impossible

at any stage. The Indwelling Spirit is in each soul and that means the hope of immortality is always there. Even the greatest sinner, if he turns to God, can achieve freedom. See IV..36.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।

कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥

trividhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet 16.21

trividham¹ narakasya² idam³ dvāram⁴ nāśanam⁵ ātmanaḥ⁶
kāmaḥ⁷ krodhaḥ⁸ tathā⁹ lobhaḥ¹⁰ tasmāt¹¹ etat¹² trayam¹³ tyajet¹⁴ 16.21

idam³ = This; dvāram⁴ = gate; narakasya² = of hell; nāśanam⁵ = the annihilator; ātmanaḥ⁶ = of the self or soul; [is of] trividham¹ = three kinds:  kāmaḥ⁷ = lust; krodhaḥ⁸ = anger; tathā⁹ = also; lobhaḥ¹⁰ = greed; tasmāt¹¹ = therefore; etat¹² = these; trayam¹³ = three; [should be]  tyajet¹⁴ = given up. 16.21

(16.21) The gateway of this hell leading to the ruin of the soul is threefold, lust, anger and greed. Therefore these three, one should abandon.

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।

आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥१६- २२॥

etair vimuktaḥ kaunteya tamodvārais tribhir naraḥ
ācaraty ātmanaḥ śreyas tato yāti parāṁ gatim 16.22

etaiḥ¹ vimuktaḥ² kaunteya³ tamaḥ-dvāraiḥ⁴ tribhiḥ⁵ naraḥ⁶
ācarati⁷ ātmanaḥ⁸ śreyaḥ⁹ tataḥ¹⁰ yāti¹¹ parām gatim¹² 16.22

kaunteya³ = O Kaunteya; vimuktaḥ² = liberated; etaiḥ¹ = from these; tribhiḥ⁵ = three; tamaḥ-dvāraiḥ⁴ = gates to darkness; naraḥ⁶ = a person; ācarati⁷ = does strive; śreyaḥ⁹ = for the good; ātmanaḥ⁸ = of the soul;  tataḥ¹⁰ = thereby; yāti¹¹ = he obtains; parām gatim¹² = Supreme Goal.  16.22 

(16.22) The man who is released from these, the three gates to darkness, O son of Kuntī (Arjuna), does what is good for his soul and then reaches the highest state .

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।

न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६- २३॥

yaḥ śāstravidhim utsṛjya vartate kāmakārataḥ
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim 16.23

yaḥ¹ śāstra-vidhim² utsṛjya³ vartate⁴ kāma-kārataḥ⁵
na⁶ saḥ⁷ siddhim⁸ avāpnoti⁹ na sukham¹⁰ na parām gatim¹¹ 16.23

yaḥ¹ = He; utsṛjya³ = having abandoned; śāstra-vidhim² = scriptural injunctions;  vartate⁴ = acts; kāma-kārataḥ⁵ = under the dictates of desires; saḥ⁷ = he;  avāpnoti⁹ = attains; na⁶ = neither; siddhim⁸ = perfection;  na sukham¹⁰ = nor happiness; na parām gatim¹¹ =  nor the Supreme State.16.23

(16.23) But he who discards the scriptural law and acts as his desires prompt him, he does not attain either perfection or happiness or the highest goal.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥

tasmāc chāstraṁ pramāṇaṁ te kāryākāryavyavasthitau
jñātvā śāstravidhānoktaṁ karma kartum ihārhasi 16.24

tasmāt¹ śāstram² pramāṇam³ te⁴ kārya-akārya-vyavasthitau⁵
jñātvā⁶ śāstra-vidhāna-uktam⁷ karma⁸ kartum⁹ iha¹⁰ arhasi¹¹ 16.24

tasmāt¹ = Therefore; [let] śāstram² = sacred texts; [be] te⁴ = your; pramāṇam³ = authority; kārya-akārya-vyavasthitau⁵  = in the determination of sanctioned action and prohibited action [san.action-proh.action-determination]. [After] jñātvā⁶ = knowing; śāstra-vidhāna-uktam⁷= the sayings of Sastric injunctions [Sastras-injunctions- sayings]; arhasi¹¹ = you should; kartum⁹ = perform; karma⁸ = action; iha¹⁰ = here [in this world].  16.24

(16.24) Therefore let the scripture be thy authority for determining what should be done and what should not be done. Knowing what is declared by the rules of the scripture, thou shouldst do thy work in this world.

śāstra²:scripture.¹

l The drive of desire must be displaced by the knowledge of right action, but when the supreme end of the freedom of spirit is attained, the individual acts not from instinct, not from law but from a deep insight into the spirit of all life. We generally act according to our personal desire, then regulate the course of our conduct by reference to prescribed social codes and ultimately attain a deeper intention of life's meaning and act according to its guidance. The prompting of desire (XVIII, 59), the guidance of law (XVI, 24) and the spontaneity of spirit (XVIII, 64; XI. 33) are the three stages.

ity ••• daivāsurasaṁpadvibhāgayogo nāma ṣoḍaśo 'dhyayaḥ

This is the sixteenth chapter entitled The Yoga of the Distinction between the Divine and the Demoniac Endowments. ¹ Cp, śāsti ya: sādhanopāyam puruṣāthasya nirmalam,

tathā eva bādhanāpāyam tat śāstram iti kathyate.