KarmaVaaniChapter 16
दैवासुरसम्पद्विभागयोग
Daivāsura Sampad Vibhāg Yog — Yoga through Discerning the Divine and Demoniac Natures
The sixteenth chapter of the Bhagavad Gita is "Daivasura Sampad Vibhaga Yoga". In this chapter, Krishna describes explicitly the two kinds of natures among human beings - divine and demoniac. Those who possess demonaic qualities associate themselves with the modes of passion and ignorance do not follow the regulations of the scriptures and embrace materialistic views. These people attain lower births and further material bondage. But people who possess divine qualities, follow the instructions of the scriptures, associate themselves with the mode of goodness and purify the mind through spiritual practices. This leads to the enhancement of divine qualities and they eventually attain spiritual realization.
16.1
श्री भगवानुवाच अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः। दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्।।16.1।।
śhrī-bhagavān uvācha abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥ dānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam
The Blessed Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, almsgiving, control of the senses, sacrifice, study of scriptures, austerity, and straightforwardness.
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śhrī-bhagavān uvācha—the Supreme Divine Personality said; abhayam—fearlessness; sattva-sanśhuddhiḥ—purity of mind; jñāna—knowledge; yoga—spiritual; vyavasthitiḥ—steadfastness; dānam—charity; damaḥ—control of the senses; cha—and; yajñaḥ—performance of sacrifice; cha—and; svādhyāyaḥ—study of sacred books; tapaḥ—austerity; ārjavam—straightforwardness;
16.2
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।।16.2।।
ahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunam dayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalam
Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion for beings, non-covetousness, gentleness, modesty, and absence of fickleness.
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ahinsā—non-violence; satyam—truthfulness; akrodhaḥ—absence of anger; tyāgaḥ—renunciation; śhāntiḥ—peacefulness; apaiśhunam—restraint from fault-finding; dayā—compassion; bhūteṣhu—toward all living beings; aloluptvam—absence of covetousness; mārdavam—gentleness; hrīḥ—modesty; achāpalam—lack of fickleness;
16.3
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता। भवन्ति सम्पदं दैवीमभिजातस्य भारत।।16.3।।
tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitā bhavanti sampadaṁ daivīm abhijātasya bhārata
Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born for a divine state, O Arjuna.
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tejaḥ—vigor; kṣhamā—forgiveness; dhṛitiḥ—fortitude; śhaucham—cleanliness; adrohaḥ—bearing enmity toward none; na—not; ati-mānitā—absence of vanity; bhavanti—are; sampadam—qualities; daivīm—godly; abhijātasya—of those endowed with; bhārata—scion of Bharat
16.4
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्।।16.4।।
dambho darpo ’bhimānaśh cha krodhaḥ pāruṣhyam eva cha ajñānaṁ chābhijātasya pārtha sampadam āsurīm
Hypocrisy, arrogance, and self-conceit, anger, harshness, and ignorance—these belong to one who is born for a demoniacal state, O Partha.
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dambhaḥ—hypocrisy; darpaḥ—arrogance; abhimānaḥ—conceit; cha—and; krodhaḥ—anger; pāruṣhyam—harshness; eva—certainly; cha—and; ajñānam—ignorance; cha—and; abhijātasya—of those who possess; pārtha—Arjun, the son of Pritha; sampadam—qualities; āsurīm—demoniac
16.5
दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता।मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव।।16.5।।
daivī sampad vimokṣhāya nibandhāyāsurī matā mā śhuchaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava
The divine nature is deemed conducive to liberation, and the demonic to bondage. Grieve not, O Arjuna, for you are born with divine endowments.
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daivī—divine; sampat—qualities; vimokṣhāya—toward liberation; nibandhāya—to bondage; āsurī—demoniac qualities; matā—are considered; mā—do not; śhuchaḥ—grieve; sampadam—virtues; daivīm—saintly; abhijātaḥ—born; asi—you are; pāṇḍava—Arjun, the son of Pandu
16.6
द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च।दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे श्रृणु।।16.6।।
dvau bhūta-sargau loke ’smin daiva āsura eva cha daivo vistaraśhaḥ prokta āsuraṁ pārtha me śhṛiṇu
There are two types of beings in this world: the divine and the demoniacal. The divine has been described at length; hear from Me, O Arjuna, about the demoniacal.
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dvau—two; bhūta-sargau—of created living beings; loke—in the world; asmin—this; daivaḥ—divine; āsuraḥ—demoniac; eva—certainly; cha—and; daivaḥ—the divine; vistaraśhaḥ—at great length; proktaḥ—said; āsuram—the demoniac; pārtha—Arjun, the son of Pritha; me—from me; śhṛiṇu—hear
16.7
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।न शौचं नापि चाचारो न सत्यं तेषु विद्यते।।16.7।।
pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥ na śhauchaṁ nāpi chāchāro na satyaṁ teṣhu vidyate
The demoniacal do not know what to do and what to refrain from; they have neither purity, nor right conduct, nor truth.
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pravṛittim—proper actions; cha—and; nivṛittim—improper actions; cha—and; janāḥ—persons; na—not; viduḥ—comprehend; āsurāḥ—those possessing demoniac nature; na—neither; śhaucham—purity; na—nor; api—even; cha—and; āchāraḥ—conduct; na—nor; satyam—truthfulness; teṣhu—in them; vidyate—exist
16.8
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।अपरस्परसम्भूतं किमन्यत्कामहैतुकम्।।16.8।।
asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaram aparaspara-sambhūtaṁ kim anyat kāma-haitukam
They say, "This universe is without truth, without a moral basis, without a God, brought about by mutual union, with lust as its cause; what else?"
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asatyam—without absolute truth; apratiṣhṭham—without any basis; te—they; jagat—the world; āhuḥ—say; anīśhvaram—without a God; aparaspara—without cause; sambhūtam—created; kim—what; anyat—other; kāma-haitukam—for sexual gratification only
16.9
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः।।16.9।।
etāṁ dṛiṣhṭim avaṣhṭabhya naṣhṭātmāno ’lpa-buddhayaḥ prabhavanty ugra-karmāṇaḥ kṣhayāya jagato ’hitāḥ
Holding this view, these ruined souls of small intellect and fierce deeds come forth as enemies of the world, intent on its destruction.
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etām—such; dṛiṣhṭim—views; avaṣhṭabhya—holding; naṣhṭa—misdirected; ātmānaḥ—souls; alpa-buddhayaḥ—of small intellect; prabhavanti—arise; ugra—cruel; karmāṇaḥ—actions; kṣhayāya—destruction; jagataḥ—of the world; ahitāḥ—enemies
16.10
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः।।16.10।।
kāmam āśhritya duṣhpūraṁ dambha-māna-madānvitāḥ mohād gṛihītvāsad-grāhān pravartante ’śhuchi-vratāḥ
Filled with insatiable desires, full of hypocrisy, pride, and arrogance, holding evil ideas due to delusion, they work with impure intentions.
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kāmam—lust; āśhritya—harboring; duṣhpūram—insatiable; dambha—hypocrisy; māna—arrogance; mada-anvitāḥ—clinging to false tenets; mohāt—the illusioned; gṛihītvā—being attracted to; asat—impermanent; grāhān—things; pravartante—they flourish; aśhuchi-vratāḥ—with impure resolve
16.11
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।कामोपभोगपरमा एतावदिति निश्िचताः।।16.11।।
chintām aparimeyāṁ cha pralayāntām upāśhritāḥ kāmopabhoga-paramā etāvad iti niśhchitāḥ
Giving themselves over to immeasurable cares that end only with death, regarding the gratification of lust as their highest aim, and feeling sure that that is all.
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chintām—anxieties; aparimeyām—endless; cha—and; pralaya-antām—until death; upāśhritāḥ—taking refuge; kāma-upabhoga—gratification of desires; paramāḥ—the purpose of life; etāvat—still; iti—thus; niśhchitāḥ—with complete assurance
16.12
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान्।।16.12।।
āśhā-pāśha-śhatair baddhāḥ kāma-krodha-parāyaṇāḥ īhante kāma-bhogārtham anyāyenārtha-sañchayān
Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain hoards of wealth by unlawful means for sensual enjoyment.
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āśhā-pāśha—bondage of desires; śhataiḥ—by hundreds; baddhāḥ—bound; kāma—lust; krodha—anger; parāyaṇāḥ—dedicated to; īhante—strive; kāma—lust; bhoga—gratification of the senses; artham—for; anyāyena—by unjust means; artha—wealth; sañchayān—to accumulate
16.13
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।इदमस्तीदमपि मे भविष्यति पुनर्धनम्।।16.13।।
idam adya mayā labdham imaṁ prāpsye manoratham idam astīdam api me bhaviṣhyati punar dhanam
"I have gained this today; I will fulfill this desire of mine; this is mine, and this wealth will be mine in the future."
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idam—this; adya—today; mayā—by me; labdham—gained; imam—this; prāpsye—I shall acquire; manaḥ-ratham—desire; idam—this; asti—is; idam—this; api—also; me—mine; bhaviṣhyati—in future; punaḥ—again; dhanam—wealth;
16.14
असौ मया हतः शत्रुर्हनिष्ये चापरानपि।ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी।।16.14।।
asau mayā hataḥ śhatrur haniṣhye chāparān api īśhvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhī
"I have slain that enemy, and I shall slay others too. I am the Lord; I enjoy, I am perfect, powerful, and happy."
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asau—that; mayā—by me; hataḥ—has been destroyed; śhatruḥ—enemy; haniṣhye—I shall destroy; cha—and; aparān—others; api—also; īśhvaraḥ—God; aham—I; aham—I; bhogī—the enjoyer; siddhaḥ—powerful; aham—I; bala-vān—powerful; sukhī—happy;
16.15
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः।।16.15।।
āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛiśho mayā yakṣhye dāsyāmi modiṣhya ity ajñāna-vimohitāḥ aneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥ prasaktāḥ kāma-bhogeṣhu patanti narake ’śhuchau
"I am wealthy and born into a noble family. Who is my equal? I shall perform sacrifices, give charity, and rejoice," thus deluded by ignorance.
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āḍhyaḥ—wealthy; abhijana-vān—having highly placed relatives; asmi—me; kaḥ—who; anyaḥ—else; asti—is; sadṛiśhaḥ—like; mayā—to me; yakṣhye—I shall perform sacrifices; dāsyāmi—I shall give alms; modiṣhye—I shall rejoice; iti—thus; ajñāna—ignorance; vimohitāḥ—deluded aneka—many; chitta—imaginings; vibhrāntāḥ—led astray; moha—delusion; jāla—mesh; samāvṛitāḥ—enveloped; prasaktāḥ—addicted; kāma-bhogeṣhu—gratification of sensuous pleasures; patanti—descend; narake—to hell; aśhuchau—murky
16.16
अनेकचित्तविभ्रान्ता मोहजालसमावृताः।प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ।।16.16।।
aneka-citta-vibhrāntā moha-jāla-samāvṛtāḥ prasaktāḥ kāma-bhogeṣu patanti narake 'śucau
Bewildered by many fancies, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.
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aneka—numerous; citta-vibhrāntāḥ—perplexed by anxieties; moha—of illusions; jāla—by a network; samāvṛtāḥ—surrounded; prasaktāḥ—attached; kāma—lust; bhogeṣu—sense gratification; patanti—glides down; narake—into hell; aśucau—unclean.
16.17
आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः।यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्।।16.17।।
ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ yajante nāma-yajñais te dambhenāvidhi-pūrvakam
Self-conceited, stubborn, filled with pride and intoxication of wealth, they perform sacrifices in name only for ostentation, contrary to scriptural ordinances.
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ātma-sambhāvitāḥ—self-conceited; stabdhāḥ—stubborn; dhana—wealth; māna—pride; mada—arrogance; anvitāḥ—full of; yajante—perform sacrifice; nāma—in name only; yajñaiḥ—sacrifices; te—they; dambhena—ostentatiously; avidhi-pūrvakam—with no regards to the rules of the scriptures
16.18
अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः।।16.18।।
ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ cha sanśhritāḥ mām ātma-para-deheṣhu pradviṣhanto ’bhyasūyakāḥ
Given over to egoism, power, haughtiness, lust, and anger, these malicious people hate Me in their own bodies and in the bodies of others.
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ahankāram—egotism; balam—strength; darpam—arrogance; kāmam—desire; krodham—anger; cha—and; sanśhritāḥ—covered by; mām—me; ātma-para-deheṣhu—within one’s own and bodies of others; pradviṣhantaḥ—abuse; abhyasūyakāḥ—the demoniac
16.19
तानहं द्विषतः क्रूरान्संसारेषु नराधमान्।क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु।।16.19।।
tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu
Those cruel haters, the worst among men in the world, I hurl those evil-doers into the wombs of demons only.
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tān—these; aham—I; dviṣhataḥ—hateful; krūrān—cruel; sansāreṣhu—in the material world; nara-adhamān—the vile and vicious of humankind; kṣhipāmi—I hurl; ajasram—again and again; aśhubhān—inauspicious; āsurīṣhu—demoniac; eva—indeed; yoniṣhu—in to the wombs;
16.20
असुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्।।16.20।।
āsurīṁ yonim āpannā mūḍhā janmani janmani mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim
Entering into demoniacal wombs and deluded, birth after birth, they do not attain Me, thus falling, O Arjuna, into a condition still lower than that.
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āsurīm—demoniac; yonim—wombs; āpannāḥ—gaining; mūḍhāḥ—the ignorant; janmani janmani—in birth after birth; mām—me; aprāpya—failing to reach; eva—even; kaunteya—Arjun, the son of Kunti; tataḥ—thereafter; yānti—go; adhamām—abominable; gatim—destination
16.21
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्।।16.21।।
tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥ kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet
There are three gates to this hell, destructive of the self: lust, anger, and greed; therefore, one should abandon these three.
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tri-vidham—three types of; narakasya—to the hell; idam—this; dvāram—gates; nāśhanam—destruction; ātmanaḥ—self; kāmaḥ—lust; krodhaḥ—anger; tathā—and; lobhaḥ—greed; tasmāt—therefore; etat—these; trayam—three; tyajet—should abandon
16.22
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्।।16.22।।
etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ ācharaty ātmanaḥ śhreyas tato yāti parāṁ gatim
A person who is liberated from these three gates of darkness, O Arjuna, practices what is beneficial for them and thus goes to the Supreme Goal.
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etaiḥ—from this; vimuktaḥ—freed; kaunteya—Arjun, the son of Kunti; tamaḥ-dvāraiḥ—gates to darkness; tribhiḥ—three; naraḥ—a person; ācharati—endeavor; ātmanaḥ—soul; śhreyaḥ—welfare; tataḥ—thereby; yāti—attain; parām—supreme; gatim—goal
16.23
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।।16.23।।
yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥ na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim
He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, does not attain perfection, nor happiness, nor the Supreme Goal.
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yaḥ—who; śhāstra-vidhim—scriptural injunctions; utsṛijya—discarding; vartate—act; kāma-kārataḥ—under the impulse of desire; na—neither; saḥ—they; siddhim—perfection; avāpnoti—attain; na—nor; sukham—happiness; na—nor; parām—the supreme; gatim—goal
16.24
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।।16.24।।
tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau jñātvā śhāstra-vidhānoktaṁ karma kartum ihārhasi
Therefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act in this world.
Word-by-word meaningsHide word meanings
tasmāt—therefore; śhāstram—scriptures; pramāṇam—authority; te—your; kārya—duty; akārya—forbidden action; vyavasthitau—in determining; jñātvā—having understood; śhāstra—scriptures; vidhāna—injunctions; uktam—as revealed; karma—actions; kartum—perform; iha—in this world; arhasi—you should