Shrimad Bhagavad Gita
Chapter 16 - The Yoga of the Division Between the Divine & the Demoniacal
1. Sri Bhagavaan Uvaacha:
Abhayam sattwasamshuddhih jnaanayogavyavasthitih;
Daanam damashcha yajnashcha swaadhyaayastapa aarjavam.
The Blessed Lord said:
Fearlessness, purity of heart, steadfastness in Yoga and knowledge, alms-giving, controlof the senses, sacrifice, study of scriptures, austerity and straightforwardness,
2. Ahimsaa satyamakrodhas tyaagah shaantirapaishunam;
Dayaa bhooteshvaloluptwam maardavam hreerachaapalam.
Harmlessness, truth, absence of anger, renunciation, peacefulness, absence ofcrookedness, compassion towards beings, uncovetousness, gentleness, modesty, absence offickleness,
3. Tejah kshamaa dhritih shauchamadroho naatimaanitaa;
Bhavanti sampadam daiveem abhijaatasya bhaarata.
Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belongto one born in a divine state, O Arjuna!
4. Dambho darpo’bhimaanashcha krodhah paarushyameva cha;
Ajnaanam chaabhijaatasya paartha sampadamaasureem.
Hypocrisy, arrogance, self-conceit, harshness and also anger and ignorance, belong toone who is born in a demoniacal state, O Arjuna!
5. Daivee sampadvimokshaaya nibandhaayaasuree mataa;
Maa shuchah sampadam daiveem abhijaato’si paandava.
The divine nature is deemed for liberation and the demoniacal for bondage. Grieve not, OArjuna, for thou art born with divine properties!COMMENTARY: As Arjuna is dejected, Sri Krishna assures him not to feel alarmed atthis description of the demoniacal qualities as he is born with Sattwic tendencies leading towardssalvation.
6. Dwau bhootasargau loke’smin daiva aasura eva cha;
Daivo vistarashah proktah aasuram paartha me shrinu.
There are two types of beings in this world—the divine and the demoniacal;
the divinehas been described at length;
hear from Me, O Arjuna, of the demoniacal!
7. Pravrittim cha nivrittim cha janaa na viduraasuraah;
Na shaucham naapi chaachaaro na satyam teshu vidyate.
The demoniacal know not what to do and what to refrain from;
neither purity nor rightconduct nor truth is found in them.
8. Asatyamapratishtham te jagadaahuraneeshwaram;
Aparasparasambhootam kimanyat kaamahaitukam.
They say: “This universe is without truth, without a (moral) basis, without a God, broughtabout by mutual union, with lust for its cause;
what else?”
9. Etaam drishtimavashtabhya nashtaatmaano’lpabuddhayah;
Prabhavantyugrakarmaanah kshayaaya jagato’hitaah.
Holding this view, these ruined souls of small intellects and fierce deeds, come forth asenemies of the world for its destruction.
10. Kaamamaashritya dushpooram dambhamaanamadaanvitaah;
Mohaadgriheetvaasadgraahaan pravartante’shuchivrataah.
Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideasthrough delusion, they work with impure resolves.
11. Chintaamaparimeyaam cha pralayaantaamupaashritaah;
Kaamopabhogaparamaa etaavaditi nishchitaah.
Giving themselves over to immeasurable cares ending only with death, regardinggratification of lust as their highest aim, and feeling sure that that is all,
12. Aashaapaashashatairbaddhaah kaamakrodhaparaayanaah;
Eehante kaamabhogaartha manyaayenaarthasanchayaan.
Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain byunlawful means hoards of wealth for sensual enjoyment.
13. Idamadya mayaa labdham imam praapsye manoratham;
Idamasteedamapi me bhavishyati punardhanam.
“This has been gained by me today;
this desire I shall obtain;
this is mine and this wealthtoo shall be mine in future.”
14. Asau mayaa hatah shatrur hanishye chaaparaanapi;
Eeshwaro’hamaham bhogee siddho’ham balavaan sukhee.
“That enemy has been slain by me and others also I shall slay. I am the lord;
I enjoy;
I amperfect, powerful and happy”.
15. Aadhyo’bhijanavaanasmi ko’nyosti sadrisho mayaa;
Yakshye daasyaami modishye ityajnaanavimohitaah.
“I am rich and born in a noble family. Who else is equal to me? I will sacrifice. I will give(charity). I will rejoice,”—thus, deluded by ignorance,
16. Anekachittavibhraantaah mohajaalasamaavritaah;
Prasaktaah kaamabhogeshu patanti narake’shuchau.
Bewildered by many a fancy, entangled in the snare of delusion, addicted to thegratification of lust, they fall into a foul hell.
17. Aatmasambhaavitaah stabdhaa dhanamaanamadaanvitaah;
Yajante naamayajnaiste dambhenaavidhipoorvakam.
Self-conceited, stubborn, filled with the intoxication and pride of wealth, they performsacrifices in name, through ostentation, contrary to scriptural ordinances.
18. Ahankaaram balam darpam kaamam krodham cha samshritaah;
Maamaatmaparadeheshu pradwishanto’bhyasooyakaah.
Given over to egoism, power, haughtiness, lust and anger, these malicious people hateMe in their own bodies and those of others.
19. Taanaham dwishatah krooraan samsaareshu naraadhamaan;
Kshipaamyajasram ashubhaan aasureeshweva yonishu.
These cruel haters, the worst among men in the world,—I hurl all these evil-doers forever into the wombs of demons only.
20. Aasureem yonimaapannaa moodhaa janmani janmani;
Maamapraapyaiva kaunteya tato yaantyadhamaam gatim.
Entering into demoniacal wombs and deluded birth after birth, not attaining Me, theythus fall, O Arjuna, into a condition still lower than that!
21. Trividham narakasyedam dwaaram naashanamaatmanah;
Kaamah krodhastathaa lobhas tasmaadetat trayam tyajet.
Triple is the gate of this hell, destructive of the self—lust, anger, and greed,—therefore,one should abandon these three.
22. Etairvimuktah kaunteya tamodwaaraistribhirnarah;
Aacharatyaatmanah shreyas tato yaati paraam gatim.
A man who is liberated from these three gates to darkness, O Arjuna, practises what isgood for him and thus goes to the Supreme goal!COMMENTARY: When these three gates to hell are abandoned, the path to salvation iscleared for the aspirant. He gets the company of sages, which leads to liberation. He receivesspiritual instructions and practises them. He hears the scriptures, reflects, meditates and attainsSelf-realisation.
23. Yah shaastravidhimutsrijya vartate kaamakaaratah;
Na sa siddhimavaapnoti na sukham na paraam gatim.
He who, casting aside the ordinances of the scriptures, acts under the impulse of desire,attains neither perfection nor happiness nor the supreme goal.
24. Tasmaat shaastram pramaanam te kaaryaakaaryavyavasthitau;
Jnaatwaa shaastravidhaanoktam karma kartumihaarhasi.
Therefore, let the scripture be the authority in determining what ought to be done andwhat ought not to be done. Having known what is said in the ordinance of the scriptures, thoushouldst act here in this world.
Hari Om Tat SatIti Srimad Bhagavadgeetaasoopanishatsu BrahmavidyaayaamYogashaastre Sri KrishnaarjunasamvaadeDaivaasurasampadvibhaagayogo Naama Shodasho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, thescripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixteenth discourseentitled:“The Yoga of the Division Between the Divine & the Demoniacal”
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