Chapter 16. Daivasura-sampad-vibhaga-yoga: The Godly and Ungodly Natures

श्रीभगवानुवाच ।

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्ज्जवम् ॥१॥

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्द्दवं ह्रीरचापलम् ॥२॥

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।
भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥३॥

śrī-bhagavān uvācha॥

abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ
dānaṁ damaś cha yajñaś cha svādhyāyas tapa ārjavam [1]

ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam
dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr achāpalam [2]

tejaḥ kṣamā dhṛtiḥ śaucham adroho nātimānitā
bhavanti sampadaṁ daivīm abhijātasya bhārata [3]

sri-bhagavan uvacha–The Supreme Lord said: (he) bharata–O Arjuna; (ete gunah) bhavanti–these are the qualities; abhijatasya–of a person born to a destiny; daivim sampadam–blessed with godliness: abhayam–fearlessness; sattva-samsuddhih–gracious-heartedness; jnana-yoga-vyavasthitih–absorption in the yoga of knowledge (13.8–12); danam–generosity; damah cha–sense-control; yajnah cha–sacrifice; svadhyayah–study of the Vedas; tapah–austerity; arjavam–straightforwardness; ahimsa–nonviolence; satyam–truthfulness; akrodhah–freedom from anger; tyagah–worldly detachment; santih–mental control, tranquillity; apaisunam–freedom from finding fault in others; daya–compassion; bhutesu–for all beings; aloluptvam–absence of greed; mardavam–gentleness; hrih–modesty; achapalam–steadfastness; tejah–vigour; ksama–forgiveness; dhrtih–patience; saucham–external and internal purity; adrohah–freedom from malice; na ati-manita–and freedom from conceit. [1–3]

Translation:

1–3 The Supreme Lord said: O Bharat, these are the qualities of a person born of a godly nature: fearlessness, gracious-heartedness, absorption in self-knowledge, generosity, sense-control, sacrifice, study of the Vedas, austerity, sincerity, nonviolence, truthfulness, freedom from anger, worldly detachment, tranquillity, disinclination to see the faults of others, compassion, freedom from greed, gentleness, modesty, steadfastness, vigour, forgiveness, patience, purity, and freedom from malice and egoism.

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥४॥

dambho darpo ’bhimānaś cha krodhaḥ pāruṣyam eva cha
ajñānaṁ chābhijātasya pārtha sampadam āsurīm [4]

(he) partha–O son of Kunti; (ete gunah bhavanti)–these are the (impure) characteristics; abhijatasya–of a person born to a destiny; asurim sampadam–of the ungodly nature: dambhah–pride (of religiosity, etc); darpah–conceit (on account of one’s knowledge, wealth, or high birth); abhimanah cha–considering oneself worshippable; krodhah–anger; parusyam eva cha–mercilessness; ajnanam cha–and ignorance. [4]

Translation:

4 O Partha, these are the qualities of a person born of an ungodly nature: pride, conceit, egoism, anger, cruelty, and ignorance.

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता ।
मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥५॥

daivī sampad vimokṣāya nibandhāyāsurī matā
mā śuchaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava [5]

daivi sampat–The godly qualities; mata–are described; vimoksaya–as the cause of liberation; asuri (cha)–and the demoniac qualities; nibandhaya–as the cause of bondage. (he) pandava–O son of Pandu; (tvam)–you; abhijatah asi–are born to a destiny; daivim sampadam–of the godly and virtuous qualities; ma suchah–so do not fear. [5]

Translation:

5 The godly qualities have been described as the cause of liberation, and the ungodly qualities have been described as the cause of bondage. O Pandava, do not fear, for you are born of a godly nature.

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च ।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥६॥

dvau bhūta-sargau loke ’smin daiva āsura eva cha
daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu [6]

(he) partha–O Arjuna; dvau eva bhuta-sargau–these two natures of beings; (drsyate)–are seen; asmin loke–in this material world: daivah–the godly nature; asurah cha — and the ungodly. daivah–The godly nature; proktah–has been described; vistarasah–elaborately. srnu–Now hear; me–from Me; asuram–of the ungodly nature. [6]

Translation:

6 O Partha, in this world the living beings are of two natures — the godly and the ungodly. I have elaborately described the godly nature to you, so now hear from Me about the ungodly:

प्रवृत्तिञ्च निवृत्तिञ्च जना न विदुरासुराः ।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥७॥

pravṛttiñ cha nivṛttiñ cha janā na vidur āsurāḥ
na śauchaṁ nāpi chāchāro na satyaṁ teṣu vidyate [7]

asurah janah–Persons of demoniac nature; na viduh–do not know; pravrttim cha–right action; nivrttim cha–and wrong action. na vidyate–There is neither; saucham–purity; na–nor; acharah api–good practices; na satyam cha–nor truthfulness; tesu–in them. [7]

Translation:

7 The ungodly cannot distinguish between right and wrong action. No purity, good practices, or truthfulness can be found in them.

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
अपरस्परसम्भूतं किमन्यत्कामहेतुकम् ॥८॥

asatyam apratiṣṭhaṁ te jagad āhur anīśvaram
aparaspara-sambhūtaṁ kim anyat kāma-hetukam [8]

te–They, the persons of demoniac nature; ahuh–say: jagat asatyam–«The world is without truth; apratistham–baseless; anisvaram–godless; aparaspara-sambhutam–and everything is born of male and female union. kama-hetukam–The reason for existence is lust alone. kim anyat–What is there beyond this?» [8]

Translation:

8 The persons of ungodly nature say the world is without truth, baseless, godless, and that everything is born of male and female union. They say that life has no purpose beyond lust.

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः ।
प्रभवन्त्युग्रकर्म्माणः क्षयाय जगतोऽहिताः ॥९॥

etāṁ dṛṣṭim avaṣṭabhya naṣṭātmāno ’lpa-buddhayaḥ
prabhavanty ugra-karmāṇaḥ kṣayāya jagato ’hitāḥ [9]

avastabhya–Holding; etam–such; drstim–a view; (asurah)–the demons; nasta-atmanah–depraved; alpa-buddhayah–of low intelligence; ugra-karmanah–of cruel acts; ahitah–of inauspicious nature; prabhavanti–become powerful; ksayaya–for the destruction; jagatah–of the world. [9]

Translation:

9 Holding such a view, the demons, depraved and of low intelligence, become powerful and engage in cruel, inauspicious acts for the destruction of the world.

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः ।
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्त्तन्तेऽशुचिव्रताः ॥१०॥

kāmam āśritya duṣpūraṁ dambha-māna-madānvitāḥ
mohād gṛhītvāsad-grāhān pravartante ’śuchi-vratāḥ [10]

asritya–Giving themselves up to; duspuram–insatiable; kamam–desire; (te)–such demons; dambha-mana-mada-anvitah–full of vanity, pride, and arrogance; mohat–deluded; asat-grahan grhitva–by eagerness for mundane enjoyment; pravartante–engage; asuchi-vratah–in grave malpractices. [10]

Translation:

10 Giving themselves up to the delusion of insatiable desires for mundane enjoyment, such demons, full of vanity, pride, and arrogance, engage in grave malpractices.

चिन्तामपरिमेयाञ्च प्रलयान्तामुपाश्रिताः ।
कामोपभोगपरमा एतावदिति निश्चिताः ॥११॥

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः ।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥१२॥

chintām aparimeyāñ cha pralayāntām upāśritāḥ
kāmopabhoga-paramā etāvad iti niśchitāḥ [11]

āśā-pāśa-śatair baddhāḥ kāma-krodha-parāyaṇāḥ
īhante kāma-bhogārtham anyāyenārtha-sañchayān [12]

pralaya-antam–Until death; upasritah–overwhelmed with; aparimeyam cha–unlimited; chintam–cares; (te)–they; nischitah iti–consider that; etavat–only; kama-upabhoga-paramah–enjoyment of desires is the ultimate. baddhah–Bound; asa-pasa-sataih–by the snares of hundreds of wishes; kama-krodha-parayanah–overcome with desire and anger; (te) ihante–they try; artha-sanchayan–to amass wealth; anyayena–unlawfully; kama-bhoga-artham–for the fulfillment of their desires. [11–12]

Translation:

11–12 Until death they remain burdened with endless cares. They think that mundane enjoyment is the goal of life. Bound by hundreds of wishes and overcome with desire and anger, they endeavour to amass wealth unlawfully to fulfill their desires.

इदमद्य मया लब्धमिदं प्राप्स्ये मनोरथम् ।
इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥१३॥

idam adya mayā labdham idaṁ prāpsye manoratham
idam astīdam api me bhaviṣyati punar dhanam [13]

adya–«Today; idam–this; labdham–was gained; maya–by me; (punah)–and again; prapsye–I will get; idam manoratham–this other desirable object. idam–This wealth; asti me–is mine; punah–and again; idam api dhanam–more wealth; bhavisyati–will be; (me)–mine.» [13]

Translation:

13 The ungodly persons say, «Today I got what I wanted, and tomorrow I will also get what I want. All this is my wealth, and I will have even more in the future.»

असौ मया हतः शत्रुर्हनिष्ये चापरानपि ।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥१४॥

asau mayā hataḥ śatrur haniṣye chāparān api
īśvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhī [14]

asau–«This; satruh–enemy; hatah–has been destoyed; maya–by me; api cha–and again; hanisye–I will destroy; aparan–others. aham isvarah–I am the lord; aham bhogi–I am the enjoyer; aham siddhah–I am successful; balavan–powerful; sukhi–and happy.» [14]

Translation:

14 «I have destroyed one enemy, and I will destroy others. I am successful, powerful, and happy.»

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया ।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥१५॥

āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛśo mayā
yakṣye dāsyāmi modiṣya ity ajñāna-vimohitāḥ [15]

(aham) asmi–«I am; adhyah–rich; abhijanavan–and high-born. kah asti–Who is; anyah–another; maya sadrsah–like me? (aham)–I; yaksye–will perform sacrifice; dasyami–give charity; modisye–and enjoy.» iti–Thus; ajnana-vimohitah–they are deluded by ignorant notions. [15]

Translation:

15 «I am wealthy and aristocratic. Who can compare with me? I shall perform sacrifice, give charity, and enjoy myself.» Thus they are deluded by ignorance.

अनेकचित्तविभ्रान्ता मोहजालसमावृताः ।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥१६॥

aneka-chitta-vibhrāntā moha-jāla-samāvṛtāḥ
prasaktāḥ kāma-bhogeṣu patanti narake ’śuchau [16]

aneka-chitta-vibhrantah–Their minds full of many vain thoughts; moha-jala-samavrtah–caught in the net of illusion; prasaktah–engrossed; kama-bhogesu–in mundane enjoyment; patanti–they fall; asuchau–to a foul; narake–hell, like Vaitarani. [16]

Translation:

16 Their minds full of vain thoughts, caught in the net of illusion and engrossed in mundane enjoyment, such ungodly persons fall to a foul hell.

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः ।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्व्वकम् ॥१७॥

ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ
yajante nāma-yajñais te dambhenāvidhi-pūrvakam [17]

atma-sambhavitah–Conceited; stabdhah–obstinate; dhana-mana-mada-anvitah–intoxicated by wealth and pride; te–those demons; avidhi-purvakam–ignoring the scriptural injunctions; dambhena–hypocritically; yajante–perform sacrifices; nama-yajnaih–in name only (pseudo-sacrifices). [17]

Translation:

17 Conceited, obstinate, and intoxicated by wealth and grandeur, ignoring the scriptural injunctions, these demons make a hypocritical show of sacrifices.

अहङ्कारं बलं दर्पं कामं क्रोधञ्च संश्रिताः ।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१८॥

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhañ cha saṁśritāḥ
mām ātma-para-deheṣu pradviṣanto ’bhyasūyakāḥ [18]

samsritah–Given to; ahankaram–egoism; balam–power; darpam–pride; kamam–lust; krodham cha–and anger; (te bhavanti)–they are; pradvisantah–resentful; mam–of Me; (sthitam)–who am situated; atma-para-dehesu–within their own and others’ bodies; abhyasuyakah–and they ascribe faults to the good qualities of the saintly persons. [18]

Translation:

18 Given to egoism, pomp and power, lust and anger, they are resentful of Me, who am situated in their own and others’ bodies as the Supersoul, and they ascribe faults to the good qualities of the saintly persons.

तानहं द्विषतः क्रूरान्संसारेषु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥१९॥

tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu [19]

aham–I; ajasram–continually; ksipami–cast; tan–these; dvisatah–resentful; kruran–cruel; asubhan–inauspicious; naradhaman–decadent persons; samsaresu–into the cycle of birth and death; asurisu yonisu eva–in the wombs of the demoniac. [19]

Translation:

19 I continually cast these resentful, cruel, inauspicious, and decadent persons into the demoniac species, in the cycle of birth and death.

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।
मामाप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥२०॥

āsurīṁ yonim āpannā mūḍhā janmani janmani
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim [20]

(he) kaunteya–O son of Kunti; apannah–taking; janmani janmani–birth after birth; asurim–in demoniac; yonim–species; mudhah–these deluded persons; aprapya eva–not reaching; mam–Me; yanti gatim–suffer a fate; tatah adhamam–worse than that. [20]

Translation:

20 O Kaunteya, repeatedly taking birth in the demoniac species, these deluded persons cannot come to Me, and they descend to lower and lower planes.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥२१॥

tri-vidhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet [21]

idam tri-vidham–These three kinds of; dvaram–doors; narakasya–of hell; atmanah nasanam–lead to self-destruction: kamah–lust; krodhah–anger; tatha lobhah–and greed; tasmat–so; etat trayam–these three; tyajet–must be abandoned. [21]

Translation:

21 Lust, anger, and greed are the three doors of hell leading to self-destruction, so they must be abandoned.

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥२२॥

etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ
ācharaty ātmanaḥ śreyas tato yāti parāṁ gatim [22]

(he) kaunteya–O Kaunteya; narah–a person; vimuktah–liberated; etaih–from these; tribhih tamah-dvaraih–three doors of darkness; acharati–acts; sreyah–for the benefit; atmanah–of the soul. tatah–By that; yati–he reaches; param–the supreme; gatim–goal. [22]

Translation:

22 O Kaunteya, one who is liberated from these three doors of darkness strives for the benefit of the soul, by which he attains the supreme destination.

यः शास्त्रविधिमुत्सृज्य वर्त्तते कामचारतः ।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥२३॥

yaḥ śāstra-vidhim utsṛjya vartate kāma-chārataḥ
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim [23]

sah yah–He who; utsrjya–disregarding; sastra-vidhim–the injunctions of the scriptures; vartate kama-charatah–acts according to his own desires; avapnoti–attains; na siddhim–neither perfection, purification; na sukham–nor happiness; na param gatim–nor the supreme destination. [23]

Translation:

23 One who acts according to his own desires, disregarding the scriptural injunctions, cannot attain perfection, happiness, or the supreme destination.

तस्माच्छास्त्रं प्रमाणं ते कार्य्याकार्य्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म्म कर्त्तुमिहार्हसि ॥२४॥

tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi [24]

tasmat–Therefore; sastram–the scriptural injunctions; karyakarya-vyavasthitau–concerning duty and non-duty; te pramanam–are your authority. jnatva–Knowing; sastra-vidhana-uktam–scripturally enjoined; karma–duty; iha–in this world of action; (tvam) arhasi–you ought; (tat) kartum–to act accordingly. [24]

Translation:

24 Therefore, the scriptural injunctions for duty and non-duty are your authority. Knowing your duty in this world according to the scriptures (to act only for the Lord’s pleasure), you should act accordingly.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे दैवासुरसम्पद्विभागयोगो नाम षोडशोऽध्यायः ॥१६॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade daivasura-
sampad-vibhaga-yogo nama sodaso ’dhyayah [16]

End of Chapter Sixteen
The Godly and Ungodly Natures
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.