॥ Verses 16.1 - 16.3 (The Divine Qualities - Daivī Sampad) ॥
श्रीभगवानुवाच।
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्।। (16.1)
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।। (16.2)
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।
भवन्ति सम्पदं दैवीमभिजातस्य भारत।। (16.3)
śrī-bhagavānuvāca |
abhayaṃ sattvasaṃśuddhirjñānayogavyavasthitiḥ |
dānaṃ damaśca yajñaśca svādhyāyastapa ārjavam || 16.1 ||
ahiṃsā satyamakrodhastyāgaḥ śāntirapaiśunam |
dayā bhūteṣvaloluptvaṃ mārdavaṃ hrīracāpalam || 16.2 ||
tejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā |
bhavanti sampadaṃ daivīmabhijātasya bhārata || 16.3 ||
The Supreme Lord said: Fearlessness (Abhayaṁ), purity of existence (Sattva-saṁśuddhir), steadfastness in knowledge and Yoga (Jñāna-yoga-vyavasthitiḥ);
Charity (Dānaṁ), self-control (Damaś ca), sacrifice (Yajñaś ca), study of the scriptures (Svādhyāyas), austerity (Tapa), and uprightness (Ārjavam); (16.1)
Non-violence (Ahiṁsā), truthfulness (Satyam), freedom from anger (Akrodhas), renunciation (Tyāgaḥ), tranquility (Śāntir), aversion to fault-finding (Apaiśunam); (16.2)
Compassion for all beings (Dayā Bhūteṣv), freedom from greed (Aloluptvaṁ), gentleness (Mārdavaṁ), modesty (Hrīr), and steadiness (Acāpalam); (16.2)
Vigor (Tejaḥ), forgiveness (Kṣamā), fortitude (Dhṛtiḥ), cleanliness (Śaucam), absence of malice (Adroho), and absence of pride (Nāti-mānitā);
These, O Bhārata, are the qualities of one born to the divine nature (Daivīm Abhijātasya). (16.3)
॥ Verse 16.4 (The Demonic Qualities - Āsurī Sampad) ॥
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्।।
dambho darpo’bhimānaśca krodhaḥ pāruṣyameva ca |
ajñānaṃ cābhijātasya pārtha sampadamāsurīm || 16.4 ||
Hypocrisy (Dambho), arrogance (Darpo), excessive pride (Abhimānaś ca), anger (Krodhaḥ), harshness (Pāruṣyam eva ca),
and ignorance (Ajñānaṁ ca)—these, O son of Pṛthā (Arjuna), belong to one born to the demonic nature (Sampaṁ Āsurīm).
॥ Verse 16.5 (The Destiny of the Two Natures) ॥
दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता।
मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव।।
daivī sampadvimokṣāya nibandhāyāsurī matā |
mā śucaḥ sampadaṃ daivīmabhijāto’si pāṇḍava || 16.5 ||
The divine nature (Daivī Sampad) is deemed to lead to liberation (Vimokṣāya); the demonic (Āsurī), to bondage (Nibandhāya).
Grieve not, O Pāṇḍava, for you are born with the divine nature (Sampadaṁ Daivīm Abhijāto asi).
॥ Verse 16.6 (The Two Types of Beings) ॥
द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु।।
dvau bhūtasargau loke’smin daiva āsura eva ca |
daivo vistaraśa ukta āsuraṃ pārtha me śṛṇu || 16.6 ||
There are two types of created beings (Dvau Bhūta-sargau) in this world: the divine (Daivo) and the demonic (Āsura eva ca).
The divine has been described at length; now hear from Me of the demonic, O son of Pṛthā (Arjuna).
॥ Verse 16.7 (Demonic Actions) ॥
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते।।
pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ |
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate || 16.7 ||
Demonic people (Janā Na Viduḥ Āsurāḥ) know neither what should be done (Pravṛttiṁ ca) nor what should be abstained from (Nivṛttiṁ ca).
Neither cleanliness (Na Śaucaṁ), nor right conduct (Na cācāro), nor truth (Na Satyaṁ) is found in them.
॥ Verse 16.8 (Demonic Beliefs about the World) ॥
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।
अपरस्परसम्भूतं किमन्यत्कामहैतुकम्।।
asatyamapratiṣṭhaṃ te jagadāhuranīśvaram |
aparasparasambhūtaṃ kimanyatkāmahaitukam || 16.8 ||
They say that the world (Jagat Āhur) is unreal (Asatyam), without a basis (Apratiṣṭham), and without a God (Anīśvaram).
They say it is born of mutual union (Aparaspara-sambhūtaṁ), caused by desire (Kāma-haitukam) and nothing else.
॥ Verse 16.9 (The Result of False Views) ॥
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः।।
etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno’lpabuddhayaḥ |
prabhavantyu-grakarmāṇaḥ kṣayāya jagato’hitāḥ || 16.9 ||
Holding fast to this view (Etāṁ Dṛṣṭim Avaṣṭabhya), these ruined souls (Naṣṭātmāno), of meager intelligence (Alpa-buddhayaḥ),
engage in fierce and destructive actions (Prabhavanty Ugra-karmāṇaḥ), acting as enemies for the destruction of the world (Kṣayāya Jagato Ahitāḥ).
॥ Verse 16.10 (Demonic Desire and Hope) ॥
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।
मोहाद् गृहीत्वाऽसद्ग्राहान् प्रवर्तन्तेऽशुचिव्रताः।।
kāmamāśritya duṣpūraṃ dambhamānamadānvitāḥ |
mohādgṛhītvāsadgrāhānpravartante’śucivratāḥ || 16.10 ||
Giving themselves up to insatiable desire (Kāmam Āśritya Duṣpūraṁ), filled with hypocrisy, pride, and arrogance (Dambha-māna-madānvitāḥ),
grasping false concepts through delusion (Mohād Gṛhītvā Asad-grāhān), they work with impure resolve (Pravartante Aśuci-vratāḥ).
॥ Verses 16.11 - 16.12 (Demonic Worry and Attachment) ॥
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः।। (16.11)
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान्।। (16.12)
cintāmaparimeyāṃ ca pralayāntāmupāśritāḥ |
kāmopabhogaparamā etāvatiti niścitāḥ || 16.11 ||
āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ |
īhante kāmabhogārthamanyāyenārthasañcayān || 16.12 ||
Holding to immeasurable anxieties (Cintām Aparimeyāṁ ca) that end only with death (Pralayāntām Upāśritāḥ),
regarding gratification of desires as their highest aim (Kāmopabhoga-paramāḥ), and convinced that 'this is all'; (16.11)
Bound by hundreds of ties of hope (Āśā-pāśa-śatair Baddhāḥ), completely given to lust and anger (Kāma-krodha-parāyaṇāḥ),
they strive to accumulate wealth (Īhante Artha-sañcayān) unjustly (Anyāyena) for the gratification of their desires. (16.12)
॥ Verses 16.13 - 16.15 (Demonic Self-Assertion) ॥
इदमद्य मया लब्धमिदं प्राप्स्ये मनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम्।। (16.13)
असौ मया हतः शत्रुर्हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी।। (16.14)
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः।। (16.15)
idamadyamayā labdhamimaṃ prāpsyate manoratham |
idamastīdamapi me bhaviṣyati punardhanam || 16.13 ||
asau mayā hataḥ śatrurhaniṣye cāparānapi |
īśvaro’hamahaṃ bhogī siddho’haṃ balavānsukhī || 16.14 ||
āḍhyo’bhijanavānasmi kō’nyōsti sadṛśō mayā |
yakṣye dāsyāmi modiṣya ityajñānavimohitāḥ || 16.15 ||
'This much has been gained by me today (Idam Adya Mayā Labdham), this wish I shall realize (Idaṁ Prāpsye Manoraṁ);
this wealth is mine, and this too will be mine again in the future (Idam Astīdam Api Me Bhaviṣyati Punaḥ Dhanaṁ).' (16.13)
'That enemy has been slain by me (Asau Mayā Hataḥ Śatrur), and I shall slay others as well (Haniṣye cāparān api).
I am the lord (Īśvaro Aham); I am the enjoyer (Ahaṁ Bhogī); I am perfect, mighty, and happy (Siddho Ahaṁ Balavān Sukhī).' (16.14)
'I am wealthy and high-born (Āḍhyo Abhijanavān asmi); who else is equal to me (Ko Anyo Asti Sadṛśo Mayā)?
I shall perform sacrifices (Yakṣye); I shall give charity (Dāsyāmi); I shall rejoice (Modiṣye).' Thus deluded by ignorance (Iti Ajñāna-vimohitāḥ). (16.15)
॥ Verse 16.16 (The Path of the Demonic) ॥
अनेकचित्तविभ्रान्ता मोहजालसमावृताः।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ।।
anekacittavibhrāntā mohajālasamāvṛtāḥ |
prasaktāḥ kāmabhogeṣu patanti narake’śucau || 16.16 ||
Perplexed by numerous thoughts (Aneka-citta-vibhrāntā), enveloped by the web of delusion (Moha-jāla-samāvṛtāḥ),
addicted to the gratification of desires (Prasaktāḥ Kāma-bhogeṣu), they fall into foul hell (Patanti Narake Aśucau).
॥ Verse 16.17 (Demonic Worship) ॥
आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्।।
ātmasambhāvitāḥ stabdhā dambhamānamadānvitāḥ |
yajante nāmayajñaiste dambhenāvidhipūrvakam || 16.17 ||
Self-conceited (Ātma-sambhāvitāḥ), obstinate (Stabdhā), filled with the intoxication of wealth and pride (Dhana-māna-madānvitāḥ),
they perform sacrifices only in name (Yajante Nāma-yajñais Te), with hypocrisy (Dambhenā) and without following scriptural rules (Avidhi-pūrvakam).
॥ Verse 16.18 (Demonic Ego) ॥
अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः।।
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ |
māmatmaparadeheṣu pradviṣanto’bhyasūyakāḥ || 16.18 ||
Possessing egoism, might, arrogance, desire, and anger (Ahaṅkāraṁ Balaṁ Darpaṁ Kāmaṁ Krodhaṁ ca Saṁśritāḥ),
these malicious ones (Abhyasūyakāḥ) hate Me (Pradviṣanto) present in their own bodies and in the bodies of others (Mām Ātma-para-deheṣu).
॥ Verse 16.19 (Demonic Destiny) ॥
तानहं द्विषतः क्रूरान् संसारेषु नराधमान्।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु।।
tāmahaṃ dviṣataḥ krūrānsaṃsāreṣu narādhamān |
kṣipāmyajasramaśubhānāsurīṣveva yoniṣu || 16.19 ||
These malicious, cruel, and lowest of men (Tān Ahaṁ Dviṣataḥ Krūrān Nara-adhamān), I repeatedly cast (Kṣipāmy Ajasram),
in the cycle of rebirth (Saṁsāreṣu) and into demonic wombs (Āsurīṣv Eva Yoniṣu).
॥ Verse 16.20 (Degradation of the Demonic) ॥
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्।।
āsurīṃ yonimāpannā mūḍhā janmani janmani |
māmaprāpyaiva kaunteya tato yāntyadhamāṃ gatim || 16.20 ||
Having attained demonic wombs (Āsurīṁ Yonim Āpannā), O son of Kuntī (Arjuna), these deluded ones (Mūḍhāḥ), birth after birth (Janmani Janmani),
do not attain Me (Mām Aprāpyaiva) and thus proceed to a still lower state (Tato Yānty Adhamāṁ Gatiṁ).
॥ Verse 16.21 (The Three Gates of Hell) ॥
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्।।
trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ |
kāmaḥ krodhastathā lobhas tasmādetattrayaṃ tyajet || 16.21 ||
Threefold is this gate of hell (Trividhaṁ Narakasya Idaṁ Dvāraṁ), destructive of the Self (Nāśanam Ātmanaḥ):
Lust (Kāmaḥ), Anger (Krodhas Tathā), and Greed (Lobhas). Therefore, one should abandon these three (Tasmād Etat Trayaṁ Tyajet).
॥ Verse 16.22 (The Path to the Supreme Goal) ॥
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्।।
etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ |
ācaratyātmanaḥ śreyas tato yāti parāṃ gatim || 16.22 ||
A man liberated from these three gates of darkness (Etaiḥ Vimuktaḥ Kuntīya Tamo-dvārais Tribhir Naraḥ)
performs what is beneficial for his soul (Ācaraty Ātmanaḥ Śreyas), and thus attains the supreme goal (Tato Yāti Parāṁ Gatiṁ).
॥ Verse 16.23 (Violation of Scripture) ॥
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।।
yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ |
na sa siddhimavāpnoti na sukhaṃ na parāṃ gatim || 16.23 ||
He who, casting aside the ordinances of the scriptures (Yaḥ Śāstra-vidhim Utsṛjya), acts under the impulse of desire (Vartate Kāma-kārataḥ),
neither attains perfection (Na Sa Siddhim Avāpnoti), nor happiness (Na Sukhaṁ), nor the supreme goal (Na Parāṁ Gatiṁ).
॥ Verse 16.24 (Scripture as Authority) ॥
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।।
tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau |
jñātvā śātravidhānoktaṃ karma kartumihārhasi || 16.24 ||
Therefore, let the scripture be your authority (Tasmāc Chāstraṁ Pramāṇaṁ Te) in determining what ought to be done and what ought not to be done (Kāryākārya-vyavasthitau).
Knowing the injunctions declared in the scriptures (Jñātvā Śāstra-vidhānoktaṁ), you should perform your action here (Karma Kartum Ihārhasi).
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे दैवासुरसम्पद्विभागयोगो नाम षोडशोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the sixteenth chapter, entitled Daivāsura Sampad Vibhāga Yoga.