दैवासुरसम्पद्विभागयोग

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः |

The Blessed Lord said Fearlessness, purity of mind, persistence in knowledge and yoga, charity and control of the external organs, sacrifice, (scriptural) study, austerity and recititude;

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ||१६-२||

Non-injury, truthfulness, absence of anger, renunciation, control of the internal organ, absence of vilification, kindness to creatures, non-covetousness, gentleness, modesty, freedom from restlessness;

भवन्ति सम्पदं दैवीमभिजातस्य भारत ||१६-३||

Vigour, forgiveness, fortitude, purity, freedom from malice, absence of haughtiness-these, O scion of the Bharata dynasty, are (the alties) of one born destined to have the divine nature.

अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ||१६-४||

O son of Prtha, (the attributes) of one destined to have the demoniacal nature are religious ostentation, pride and haughtiness, [Another reading is abhimanah, self-conceit.-Tr.], anger as also rudeness and ignorance.

मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ||१६-५||

The divine nature is the Liberation, the demoniacal is considered to be for inevitable bondage. Do not grieve, O son of Pandu! You are destined to have the divine nature.

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

In this world there are are two (kinds of) creation of beings: the divine and the demoniacal. The divine has been spoken of elaborately. Hear about the demoniacal from Me, O son of Prtha.

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

Neither do the demoniacal persons under-stand what is to be done and what is not to be done; nor does purity, or even good conduct or truthfulness exist in them.

अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ||१६-८||

They say that the world is unreal, it has no basis, it is without a God. It is born of mutual union brought about by passion! What other (cause can there be)?

प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ||१६-९||

Holding on to this view, (these people) who are of depraved character, of poor intellect, given to fearful actions and harmful, wax strong for the ruin of the world.

मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ||१६-१०||

Giving themselves up to insatiable passion, filled with vanity, pride and arrogance, adopting bad abjectives due to delusion, and having impure resolves, they engage in actions.

कामोपभोगपरमा एतावदिति निश्चिताः ||१६-११||

Beset with innumerable cares which end (only) with death, holding that the enjoyment of desirable objects is the highest goal, feeling sure that this is all.

ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ||१६-१२||

Bound by hundreds of shackles in the form of hope, giving themselves wholly to passion and anger, they endeavour to amass wealth through foul means for the enjoyment of desirable objects.

इदमस्तीदमपि मे भविष्यति पुनर्धनम् ||१६-१३||

'This has been gained by me today; I shall acire this desired object. This is in hand; again, this wealth also will come to me.'

ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ||१६-१४||

'That enemy has been killed by me, and I shall kill others as well. I am the lord, I am the enjoyer, I am well-established, mighty and happy.'

यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ||१६-१५||

'I am rich and high-born; who else is there similar to me? I shall perform sacrifices; I shall give, I shall rejoice,'-thus they are diversely deluded by non-discrimination.

प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ||१६-१६||

Bewildered by numerous thoughts, caught in the net of delusion, (and) engrossed in the enjoyment of desirable objects, they fall into a foul hell.

यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ||१६-१७||

Self-conceited, haughty, filled with pride and intoxication of wealth, they perform sacrifices which are so in name only, with ostentation and regardless of the injunctions.

मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ||१६-१८||

Resorting to egotism, power, arrogance, passion and anger, hating Me in their own and others' bodies, (they become) [As the finite verb is missing in the verse, we have supplied 'they become'. S. adds the verb prabhavanti, wax strong, from verse 9, and constructs the last portion thus: '৷৷.the envious ones wax strond.' Following S. S., however, one may combine this verse with the preceding verse by taking 'perform sacrifices' as the finite verb.-Tr.'] envious by nature.

क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ||१६-१९||

I cast for ever those hateful, cruel, evil-doers in the worlds, the vilest of human beings, verily into the demoniacla classes.

मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ||१६-२०||

Being born among the demoniacal species in births after births, the foods, without ever reaching Me, O son of Kunti, attain conditions lower than that.

कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ||१६-२१||

This door of hell, which is the destroyer of the soul, is of three kinds-passion, anger and also greed. Therefore one should forsake these three.

आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ||१६-२२||

O son of Kunti, a person who is free from these three doors to darkness strives for the good of the soul. Thery he attains the highest Goal.

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

Ignoring the precept of the scriptures, he who acts under the impulsion of passion,-he does not attain perfection, nor happiness, nor the supreme Goal.

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ||१६-२४||

Therefore, the scripture is your authority as regards the determination of what is to be done and what is not to be done. After understanding (your) duty as presented by scriptural injunction, you ought to perform (your duty) here.