gita-chapter-16-en

{ "title": "Chapter 16: Daivāsura Sampad Vibhāg Yog", "chapterIntro": "This chapter expounds on the two kinds of human nature—the saintly and the demoniac. Shree Krishna explains that the saintly-nature develops in humans by cultivating the modes of goodness, by following the instructions given in the scriptures, and purifying the mind with spiritual practices. Such behavior attracts daivī sampatti or godlike qualities, eventually leading to God-realization. Contrary to this, the demoniac-nature develops by associating with modes of passion and ignorance and materially focused lifestyles that breed unwholesome traits in human personality. This leads the soul finally to a hell-like existence.\nShree Krishna enumerates the saintly virtues of those endowed with a divine nature and then describes the demoniac qualities that should be shunned consciously. Else, these will drag the soul further into ignorance and samsara or the cycle of life and death. In the end, Shree Krishna declares that the knowledge of the scriptures helps in overcoming ignorance and passion. They also guide us to make the right choices in life. Therefore, we must understand their teachings and injunctions and accordingly perform our actions in this world.", "verseList": [ { "verseTitle": "Bhagavad Gita 16.1 – 16.3", "verse": "1-3", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "श्रीभगवानुवाच |\nअभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |\nदानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1||\nअहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |\nदया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2||\nतेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |\nभवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||", "text": "श्रीभगवानुवाच |\nअभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |\nदानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1||\nअहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |\nदया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2||\nतेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |\nभवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_001-003.mp3" }, "wordMeanings": "", "translation": { "text": "The Supreme Divine Personality said: O scion of Bharat, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-01.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-02.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-03.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.1.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.2.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.3.mp3" ] }, "commentary": "Here, Shree Krishna describes twenty-six virtues of a saintly nature. These should be cultivated as a part of our spiritual practice for elevating ourselves to the supreme goal.\nFearlessness. It is the state of freedom from concern for present and future miseries. Inordinate attachment of any kind causes fear. Attachment to wealth leads to dread of impoverishment, attachment to social prestige causes fear of infamy, attachment to vice leads to anxiety about the consequences of sin, attachment to bodily comfort causes the fear of ill-health, and so on. Detachment and surrender to God vanquish all fear from the heart.\nPurity of mind. This is the state of inner cleanliness. The mind generates and harbors thoughts, sentiments, feelings, emotions, etc. When these are ethical, wholesome, positive, and uplifting, the mind is considered pure, and when they are unethical and degrading, the mind is considered impure. Attachment to objects in the modes of passion and ignorance contaminate the mind, while attachment to God purifies it.\nSteadfastness in spiritual knowledge. It is said: tattva vismaraṇāt bhekivat [v1] “When human beings forget what is right and what is wrong they become like animals.” Thus, the path of virtue is forged by remaining steadfast in the awareness of spiritual principles.\nCharity. It refers to the giving away of one’s possessions for a good cause or to needy persons. True charity is that which is done, not with a feeling of superiority, but with a sense of gratefulness to God for the opportunity to help. Material charity, done for the welfare of the body, helps others temporarily. Spiritual charity, done at the platform of the soul, helps eliminate the cause of all suffering, which is separation from God. Consequently, it is considered higher than material charity.\nControl of the senses. The senses are notorious in their ability to drag the mind deeper into material illusion. They tempt the living being to seek immediate gratification. However, walking the path of virtue requires forsaking the lower sensual pleasures for achieving the higher goal. Thus, restraint of the senses is an essential virtue for treading the path to God.\nSacrifice. It means executing one’s Vedic duties and social obligations, even though they may not be enjoyable. Sacrifice is considered perfect when it is done for the pleasure of God.\nStudy of the sacred books. An important aspect of cultivating the divine nature is to feed the intellect with uplifting knowledge from the scriptures. When the intellect is illumined with proper knowledge, one’s actions naturally become sublime.\nAusterity. The body-mind-senses are such that, if we pamper them, they become pleasure-seeking, but if we restrain them, they become disciplined. Thus, austerity is the voluntary acceptance of hardships for purifying the body, mind, and intellect.\nStraightforwardness. Simplicity in speech and conduct unclutters the mind and engenders the sprouting of noble thoughts. The English phrase “simple living, high thinking” aptly expresses the benefits of the virtue of straightforwardness.\nNon-violence. It means not impeding the progressive life of other living beings through thought, word, or deed.\nTruthfulness. It means restraining oneself from distorting facts to suit one’s purpose. God is the Absolute Truth, and hence the practice of truthfulness takes us toward him; on the other hand, falsehood, while convenient, takes us away from God.\nAbsence of anger. The manifestation of anger is a defect of the material mind. It takes place when the desires for happiness are obstructed and things do not turn out how one envisaged. By developing detachment and surrender to the will of God, one overcomes anger.\nRenunciation. The entire material energy belongs to God and it is meant for his pleasure. Hence, the opulences of the world are not for one’s enjoyment, but for being utilized in the service of God. To be fixed in this understanding is renunciation.\nPeacefulness. The cultivation of virtue requires mental poise. Peacefulness is the ability to retain inner equilibrium despite disturbing external situations.\nRestraint from fault-finding. The whole world and everything in it is a mixture of good and bad qualities. Focusing upon defects in others dirties our mind, while focusing upon their virtues purifies it. The nature of a saintly person is to see his or her own defects and observe the virtues of others.\nCompassion toward all living beings. As individuals evolve spiritually, they naturally rise above self-centeredness and develop empathy for all living beings. Compassion is the deep sympathy that arises upon seeing the sufferings of others.\nAbsence of covetousness. Greed is the desire to accumulate more than what one legitimately needs for the maintenance of the body. Under its sway, people acquire huge amounts of wealth and possessions, though they know, that at the time of death, everything will be left behind. Freedom from such covetousness leads to contentment and inner peace.\nGentleness. The disposition of behaving roughly with others arises from insensitivity to their feelings. But as one grows in spiritual stature, one naturally sheds crudeness in behavior. Gentleness is a sign of spiritual refinement.\nModesty. Hrīḥ means “sense of guilt in performing actions contrary to the injunctions of scriptures and society.” The saintly nature is imbued with a ruthless inner conscience that gives one a sense of guilt in committing sinful acts.\nLack of fickleness. We may begin with good intentions, but if we get distracted by temptations and hardships, we cannot complete the journey. Success on the path of virtue comes by unwaveringly pursuing the goal despite all diversions that come on the way.\nVigor. From purity of mind comes a deep inner drive to act according to one’s values and beliefs. Hence, saintly personalities bring immense power and vigor to the tasks they pursue.\nForgiveness or forbearance. This is the ability to tolerate the offences of others, without feeling the need to retaliate. Through forgiveness, one heals the emotional wounds caused by others that would otherwise fester and disturb the mind.\nFortitude. It is the inner strength and determination in pursuing the goal, even when the mind and senses are wearied due to unfavorable circumstances. Most of the important things in the world have been accomplished by people who kept on trying when there seemed to be no hope at all. Sri Aurobindo put this very eloquently: “You have to be more persistent than the difficulty; there is no other way.”\nCleanliness. It refers to both internal and external purity. Virtuous people believe in maintaining external cleanliness because it is conducive to internal purity. George Bernard Shaw said, “Better keep yourself clean and bright; you are the window through which you must see the world.”\nBearing enmity toward none. Bearing enmity toward others poisons our own mind, and this becomes an impediment in the path of spiritual progress. The quality of freedom from hatred toward others is developed by realizing that they are also like us, and God resides in all.\nAbsence of vanity. Self-praise, boastfulness, ostentation, etc. all stem from pride. Saintly personalities see nothing in themselves to be proud about, but instead, feel gratitude to God for the good qualities they possess. Thus, they refrain from self-aggrandizement." }, { "verseTitle": "Bhagavad Gita 16.4", "verse": "4", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च |\nअज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 4||", "text": "दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च |\nअज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 4||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_004.mp3" }, "wordMeanings": "", "translation": { "text": "O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-04.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.4.mp3" ] }, "commentary": "Shree Krishna now expounds upon the six traits of those who possess demoniac natures. They are hypocrites, meaning they make an external show of virtuous behavior for impressing others, without possessing the matching internal traits. This creates an artificial Jekyll and Hyde personality, which is impure internally but has the external appearance of being pure.\nThe behavior of demoniac natured people is arrogant and disrespectful to others. They are proud and conceited about their bodily possessions and designations, such as wealth, education, beauty, position, etc. They become angry when, due to lack of control of the mind, their lust and greed are frustrated. They are cruel and harsh, and devoid of sensitivity for others’ sufferings in their interactions with them. They have no understanding of the spiritual principles and hold unrighteousness to be righteousness." }, { "verseTitle": "Bhagavad Gita 16.5", "verse": "5", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता |\nमा शुच: सम्पदं दैवीमभिजातोऽसि पाण्डव || 5||", "text": "दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता |\nमा शुच: सम्पदं दैवीमभिजातोऽसि पाण्डव || 5||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_005.mp3" }, "wordMeanings": "", "translation": { "text": "The divine qualities lead to liberation, while the demoniac qualities are the cause for a continuing destiny of bondage. Grieve not, O Arjun, as you were born with saintly virtues.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-05.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.5.mp3" ] }, "commentary": "Having described the two kinds of natures, Shree Krishna now declares the consequences of both. He says that the demoniac qualities keep one fettered to the samsara of life and death, while the cultivation of saintly virtues helps one break through the bondage of Maya.\nTo tread the spiritual path successfully and pursue it till the end, a sādhak (aspirant) needs to watch out for many things. If even one of the demoniac qualities, such as arrogance, hypocrisy, etc. remains in the personality, it can become the cause of failure. Simultaneously, the divine virtues need to be developed, for without the saintly qualities, our spiritual progress can again become crippled. For example, without fortitude, we will give up the journey when the going becomes difficult; without forgiveness, the mind will be tied down to hatred and not have the ability to be absorbed in God. But if we possess the saintly virtues that Shree Krishna mentions, then our ability to progress rapidly and cope with the obstacles on the path increases. Thus, developing good qualities and eliminating the bad ones is an integral part of spiritual practice. A useful technique that helps us work on removing our weaknesses and developing virtues is the maintenance of a personal diary. Many successful persons kept memoirs and diaries to help them develop the virtues they felt were necessary for success. Mahatma Gandhi and Benjamin Franklin both mention having used such techniques in their autobiographies.\nSome may argue that if we develop devotion to God, we will naturally, over time, acquire the saintly virtues described by Shree Krishna. That is indeed true, but it is unlikely that we will start out on the path full of devotion from the outset itself, free all the negative traits, any one of which can dramatically interfere with devotional progress. Most people need to slowly develop bhakti through practice, and success in practice will come by possessing saintly qualities and eliminating demoniac ones. Hence, as a part of our efforts in devotion, we must also keep working on ourselves to develop the divine qualities that Shree Krishna has mentioned in this chapter and shed any demoniac ones." }, { "verseTitle": "Bhagavad Gita 16.6", "verse": "6", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च |\nदैवो विस्तरश: प्रोक्त आसुरं पार्थ मे शृणु || 6||", "text": "द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च |\nदैवो विस्तरश: प्रोक्त आसुरं पार्थ मे शृणु || 6||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_006.mp3" }, "wordMeanings": "", "translation": { "text": "There are two kinds of beings in this world—those endowed with a divine nature and those possessing a demoniac nature. I have described the divine qualities in detail, O Arjun. Now hear from me about the demoniac nature.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-06.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.6.mp3" ] }, "commentary": "All souls carry their natures with them from past lives. Accordingly, those cultivated virtuous qualities and performed meritorious deeds in the past lives are the ones who are born with divine natures, while those who indulged in sin and defiled their minds in previous lives carry the same tendencies into the present one. This explains the varieties of natures of living beings in the world. The divine and demoniac natures are the two extremes of this spectrum.\nThe living beings in the celestial abodes possess more virtuous qualities, while the demoniac traits dominate in the lower abodes. Humans possess a mixture of both divine and demoniac traits. Even in the cruelest butcher, we sometimes find the quality of kindness existing in personal life. And even in elevated spiritual aspirants we find defects of virtue. It is said that in Satya-yug, the gods and demons lived on different planets (i.e., separate planes of existence); in Tretā-yug, they resided on the same planet; during Dwāpar-yug, they lived in the same family; and in Kali-yug, the godly and demoniac natures coexist in the same person’s heart. That is the dilemma of human existence, where the higher self pulls it upward toward God, while the lower self pulls it downward. Having described the saintly qualities, Shree Krishna now goes into an extended description of the lower nature, to help us recognize it and avoid it." }, { "verseTitle": "Bhagavad Gita 16.7", "verse": "7", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: |\nन शौचं नापि चाचारो न सत्यं तेषु विद्यते || 7||", "text": "प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: |\nन शौचं नापि चाचारो न सत्यं तेषु विद्यते || 7||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_007.mp3" }, "wordMeanings": "", "translation": { "text": "Those possessing a demoniac nature do not comprehend which actions are proper and which are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-07.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.7.mp3" ] }, "commentary": "Dharma consists of codes of conduct that are conducive to one’s purification and the general welfare of all living beings. Adharma consists of prohibited actions that lead to degradation and cause harm to society. The demoniac nature is devoid of faith in the knowledge and wisdom of the scriptures. Hence, those under its sway are confused about what is right and wrong action.\nA typical example of this is the present trend in western philosophy. Having evolved through various schools of thought after the Renaissance, such as Age of Enlightenment, Humanism, Empiricism, Communism, Existentialism, and Skepticism, the present era in western philosophy is labeled as “Post-modernism.” The prevalent view of Post-modernist thought is that there is no absolute truth. Multitudes have rejected the possibility that such a thing as absolute truth could exist. “All is relative” has become the slogan of the post-modernist era of philosophy. We often hear phrases like “that may be true for you, but it’s not true for me.” Truth is seen as a personal preference or perception that cannot extend beyond a person’s individual boundaries. This viewpoint has a big bearing on the subject of ethics, which deals with the question of right and wrong behavior. If there is no such thing as absolute truth, then there is no ultimate moral rightness or wrongness about anything. Then, people are justified in saying, “It may be right for you but that does not mean it is right for me.”\nSuch an idea is very appealing to many, but if taken to its logical extreme it proves absurd and disastrous. For example, what if it is right for someone to ignore traffic lights, even when they are red? That person will put the life of others at risk by doing what he believes is right. What if it is considered right by someone to go on a suicide-bombing mission in a heavily populated civilian area amongst people he sees as enemies? He may be fully convinced that what he is doing is correct. But does that make it right in any sense of the word? If there is no such thing as absolute truth, then no-one can really say “he should do that” or “she shouldn’t do that.” All one can say is, “A lot of people do not feel good about this action.” According to the relativist viewpoint, one might respond, “That may be true for you, but it is certainly not true for us.” These can be the ruinous ethical consequences of disregarding the belief of an Absolute Truth.\nShree Krishna states that the demoniac nature is confused about what is right and what is wrong, and thus, neither purity, nor truth, nor right conduct is found in them. In the following verse, he goes on to describe the predominant views of such people." }, { "verseTitle": "Bhagavad Gita 16.8", "verse": "8", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |\nअपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 8||", "text": "असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |\nअपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 8||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_008.mp3" }, "wordMeanings": "", "translation": { "text": "They say, “The world is without Absolute Truth, without any basis (for moral order), and without a God (who has created or is controlling it). It is created from the combination of the two sexes, and has no purpose other than sexual gratification.”", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-08.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.8.mp3" ] }, "commentary": "There are two ways of refraining from immoral behavior. The first is to refrain from unrighteousness through the exercise of will-power. The second way is to abstain from sin due to fear of God. People who have the ability to abstain from sinning merely by will-power are very few. The majority of people desist from doing wrong due to the fear of punishment. For example, it is observed on highways that the moment a police car is spotted, people immediately slow down to the permissible speed limit, but when they perceive there is no danger of being caught, they do not hesitate in exceeding the speed limit. Thus, if we believe in God, out of fear of him we will refrain from immoral behavior. Instead, if we do not believe in God, all his laws will still be applicable to us, and we will suffer the consequences of wrong-behavior.\nThose with demoniac natures do not wish to accept this imposition of authority and regulation of behavior that is a necessary corollary of belief in God. Instead, they prefer to subscribe to the view that there is no God and the world has no basis for moral order. They propagate ideas such as the “Big Bang Theory,” which postulates that the world was created by an accidental explosion that took place at time zero of creation, and thus there is no God who sustains the world. Such theories permit them to engage in sensual gratification without scruples or fear of consequences.\nAmongst the various forms of sensual gratification, sexual indulgence is the most intense. This is because the material realm is like a distorted reflection of the spiritual realm. In the spiritual realm, divine love is the basis of the activities of the liberated souls and their interactions with God. In the material realm, its distorted reflection, lust, dominates the consciousness of materially conditioned souls, particularly those under the mode of passion. Thus, the demoniac-minded see engagement in lustful activities as the purpose of human life." }, { "verseTitle": "Bhagavad Gita 16.9", "verse": "9", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धय: |\nप्रभवन्त्युग्रकर्माण: क्षयाय जगतोऽहिता: || 9||", "text": "एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धय: |\nप्रभवन्त्युग्रकर्माण: क्षयाय जगतोऽहिता: || 9||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_009.mp3" }, "wordMeanings": "", "translation": { "text": "Holding fast to such views, these misdirected souls, with small intellect and cruel actions, arise as enemies of the world threatening its destruction.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-09.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.9.mp3" ] }, "commentary": "Bereft of true self-knowledge, the demoniac-minded fabricate distorted views of the truth with their impure intellects. An example of this is the theory of Charvak, a well-known materialistic philosopher in Indian history. He said:\nyāvajjīveta sukaṁ jīvet, ṛiṇaṁ kṛitvā ghṛitaṁ pivet\nbhasmī bhūtasya dehasya punarāgamanaṁ kutaḥ [v2]\n“As long as you live, enjoy yourself. If drinking ghee gives you pleasure, then do so even if you have to take a debt for the purpose. When the body is cremated, you will cease to exist, and will not come back in the world again (so do not worry of any karmic consequences of your actions).”\nIn this fashion, the demoniac-minded reject the eternality of the soul and the possibility of karmic reactions, so that they may engage in self-serving and even cruel deeds without any qualms. If they happen to possess power over other humans, they impose their misleading materialistic views upon them as well. They do not hesitate to aggressively pursue their self-centered goals, even if it results in grief to others and destruction to the world. In history, humankind has repeatedly witnessed megalomaniac dictators and emperors, such as Hitler, Mussolini, Stalin, etc. who were motivated by their perverse views of the truth and brought about untold suffering and devastation to the world." }, { "verseTitle": "Bhagavad Gita 16.10", "verse": "10", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "काममाश्रित्य दुष्पूरं दम्भमानमदान्विता: |\nमोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रता: || 10||", "text": "काममाश्रित्य दुष्पूरं दम्भमानमदान्विता: |\nमोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रता: || 10||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_010.mp3" }, "wordMeanings": "", "translation": { "text": "Harboring insatiable lust, full of hypocrisy, pride and arrogance, the demoniac cling to their false tenets. Thus illusioned, they are attracted to the impermanent and work with impure resolve.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-10.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.10.mp3" ] }, "commentary": "By giving vent to insatiable lustful desires, the demoniac-minded develop terribly impure etheric hearts. They become full of hypocrisy and pretend to be what they are not. Their deluded intellect embraces wrong ideas and their pride makes them believe that nobody is more intelligent than them. Attracted to the fleeting pleasures of sense objects, their intellect becomes mean, selfish, and arrogant. Thus, they disregard the injunctions of the scriptures and go contrary to what is proper and truthful." }, { "verseTitle": "Bhagavad Gita 16.11", "verse": "11", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: |\nकामोपभोगपरमा एतावदिति निश्चिता: || 11||", "text": "चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: |\nकामोपभोगपरमा एतावदिति निश्चिता: || 11||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_011.mp3" }, "wordMeanings": "", "translation": { "text": "They are obsessed with endless anxieties that end only with death. Still, they maintain with complete assurance that gratification of desires and accumulation of wealth is the highest purpose of life.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-11.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.11.mp3" ] }, "commentary": "Materially inclined people often reject the spiritual path on the grounds that it is too burdensome and laborious, and the final goal is too distant. They prefer to pursue the way of the world that promises to provide immediate gratification, but they end up struggling even more in the worldly direction. Their desires for material attainments torment them and they undertake enormous schemes to fulfill their aspirations. When a cherished object is attained, for a moment they experience relief, but then new anguish begins. They are worried about the object being snatched away and they labor to retain it. Finally, when the inevitable separation from the object of attachment takes place, there is only misery. Thus, it is said:\nyā chintā bhuvi putra pautra bharaṇavyāpāra sambhāṣhaṇe yā chintā dhana dhānya yaśhasāṁ lābhe sadā jāyate sā chintā yadi nandanandan padadvandvāra vindekṣhaṇam kā chintā yamarāja bhīma sadandvāraprayāṇe vibho (Sukti Sudhakar)[v3]\n“People experience untold worries and stress in worldly endeavors—bringing up children and grandchildren, engaging in business, accumulating wealth and treasures, and acquiring fame. If they show the same level of attachment and concern for developing love for Shree Krishna’s lotus feet, they will never again have to worry about Yamraj, the god of death (for they will cross over the cycle of life and death).” But the demoniac-minded refuse to accept this blatant fact because their intellects are convinced that worldly pleasures are the highest experience of joy. They cannot even see that death is patiently waiting to carry them off to miserable destinies and more suffering in future lives." }, { "verseTitle": "Bhagavad Gita 16.12", "verse": "12", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "आशापाशशतैर्बद्धा: कामक्रोधपरायणा: |\nईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् || 12||", "text": "आशापाशशतैर्बद्धा: कामक्रोधपरायणा: |\nईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् || 12||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_012.mp3" }, "wordMeanings": "", "translation": { "text": "Held in bondage by hundreds of desires, and driven by lust and anger, they strive to accumulate wealth by unjust means, all for the gratification of their senses.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-12.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.12.mp3" ] }, "commentary": "Money is the means for enjoying the world. That is why materialistic people who are driven by insatiable desires accord such priority to accumulating it in their lives. They do not even hesitate to adopt unlawful means for earning wealth. Therefore, double punishment awaits them for their unethical conduct. The Bhāgavatam states:\nyāvad bhriyeta jaṭharaṁ tāvat svatvaṁ hi dehinām\nadhikaṁ yo ’bhimanyeta sa steno daṇḍam arhati (7.14.8)[v4]\n“One is entitled to keep only as much wealth as is necessary for one’s maintenance (the rest must be given away in charity). If one accumulates more than one’s need, one is a thief in the eyes of God, and will be punished for it.” What is the punishment? Firstly, at the time of death, the wealth one earned will not go along—it will be snatched away. Secondly, according to the law of karma, one will be punished for the sins committed in earning the wealth. Just as, if a smuggler is caught, not only are his goods confiscated, but he is also punished for breaking the law." }, { "verseTitle": "Bhagavad Gita 16.13 – 16.15", "verse": "13-15", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् |\nइदमस्तीदमपि मे भविष्यति पुनर्धनम् || 13||\nअसौ मया हत: शत्रुर्हनिष्ये चापरानपि |\nईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी || 14||\nआढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया |\nयक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिता: || 15||", "text": "इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् |\nइदमस्तीदमपि मे भविष्यति पुनर्धनम् || 13||\nअसौ मया हत: शत्रुर्हनिष्ये चापरानपि |\nईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी || 14||\nआढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया |\nयक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिता: || 15||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_013-015.mp3" }, "wordMeanings": "", "translation": { "text": "The demoniac persons think, “I have gained so much wealth today, and I shall now fulfill this desire of mine. This is mine, and tomorrow I shall have even more. That enemy has been destroyed by me, and I shall destroy the others too! I am like God Himself, I am the enjoyer, I am perfect, I am powerful, and I am happy. I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms; I shall rejoice.” In this way, they are deluded by ignorance.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-13.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-14.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-15.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.13.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.14.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.15.mp3" ] }, "commentary": "Ignoring all morality, the demoniac presume they have a right to enjoy whatever they find pleasurable. They make concerted efforts to orchestrate events to fulfill their ambitions. Realizing that the ritualistic practices of the Vedas will help them become materially affluent, they even perform ritualistic ceremonies to accrue abundance and fame from them. However, like the vulture that flies high but keeps its sight fixed low, the demoniac sometimes rise in social status, but their actions remain mean and lowly. Such people respect power and believe in the principle of “might is right.” Hence, they do not hesitate in even harming or injuring others to eliminate obstacles in the fulfillment of their desires. The Sukti Sudhakar states that there are four kinds of people:\neke satpuruṣāḥ parārthaghaṭakāḥ swārthān parityajya ye\nsāmānyāstu parārthamudyamabhṛitaḥ swārthā virodhena ye\nte ’mī mānav rākṣasāḥ parahitaṁ swārthāya nighnanti ye\nye tughnanti nirarthakaṁ parahitaṃ te ke na jānīmahe [v5]\n“The first kind of people is the saintly personalities who sacrifice their self-interest for the welfare of others. The second kind is common people who believe in engaging in the welfare of others, provided it does not harm them. The third kind is the demoniac who do not mind harming others, if it helps fulfill their self-interest. There is also a fourth kind of people who harm others, for no reason (except sadistic delight). There is no suitable name for them.” Shree Krishna vividly describes the degraded nature of the demoniac-mentality. Blinded by pride, they think along these lines: “I was born in a wealthy and aristocratic family. I am rich and powerful, and I do what I like. There is no need for me to bow down before God because I am like God myself.”\nIn most cases, when people say “I,” it is their ego speaking, not them. The ego contains personal identifications with opinions, external appearances, resentments, etc. This ego builds a personality of its own, and under its sway, people identify with thoughts, emotions, and bundles of memories, which they see as integral parts of themselves. The ego identifies with owning, but the satisfaction of having is usually short-lived. Concealed within it is a deep-rooted dissatisfaction of “not enough.” This unfulfilled want results in unease, restlessness, boredom, anxiety, and dissatisfaction. Consequently, a much distorted perception of reality is created, which further alienates their perception of “I” from the real self.\nThe ego creates the biggest untruth in our lives, and makes us believe what we are not. Thus, for progress along the saintly path, all the religious traditions and saints urge us to dismantle our egotistic thought patterns. The Tao Te Ching teaches: “Instead of trying to be the mountain, be the valley of the Universe.” [v6] (Chapter 6) Jesus of Nazareth also stated: “When you are invited, go and sit in the lowest place so that when the host comes, he may say to you, friend, move up higher. For everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted.” (Luke 14:10-11)[v7]. Saint Kabir put this very nicely:\nūñche pānī na ṭike, nīche hī ṭhaharāye\nnīchā hoya so bhari pī, ūñchā pyāsā jāya [v8]\n“Water does not remain above; it naturally flows down. Those who are low and unassuming drink (God’s grace) to their heart’s content, while those who are high and pompous remain thirsty.”" }, { "verseTitle": "Bhagavad Gita 16.16", "verse": "16", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अनेकचित्तविभ्रान्ता मोहजालसमावृता: |\nप्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ || 16||", "text": "अनेकचित्तविभ्रान्ता मोहजालसमावृता: |\nप्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ || 16||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_016.mp3" }, "wordMeanings": "", "translation": { "text": "Possessed and led astray by such imaginings, enveloped in a mesh of delusion, and addicted to the gratification of sensuous pleasures, they descend to the murkiest hell.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-16.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.16.mp3" ] }, "commentary": "Under the sway of the ego, people identify with their mind and become confined by its dysfunctional and repetitive thought patterns. They become practically possessed by their own mind, which goes on and on like a broken record, and they live in the reality their thoughts create for them. One such favorite thought pattern of the impure mind is complaining. It loves to whine and feel resentful not only about people but also about situations. The implication is, “This should not be happening,” “I do not want to be here,” “I am being treated unfairly,” etc. Every complaint is a little story that the mind makes up and the individual completely believes in it. The voice in the head tells sad, anxious, or angry stories about one’s life. And the poor individual, under the sway of the ego, accepts what the voice says. When complaining aggravates, it turns into resentment. Resentment means feeling bitter, indignant, aggrieved, or offended. When the resentment becomes longstanding, it is called a grievance. A grievance is a strong negative emotion connected to an event in the past that is being kept alive by compulsive thinking, by retelling the story in the head of “what someone did to me.” In this verse, Shree Krishna says that the demoniac who choose to live in the mesh of delusion created by the ego become bewildered by numerous thoughts of the poorest quality. Consequently, they obscure their own destiny.\nHumans are free to perform karmas by their choice, but they are not free to determine the results of their actions. The results are bestowed by God in accordance with the law of karma. The Ramayan states:\nkarama pradhāna bisva kari rākhā, jo jasa karai so tasa phala chākhā [v9]\n“Actions are important in this world. Whatever actions people perform, they taste the corresponding fruits.” Hence, everyone has to face the karmic consequences of their actions. The Bible also states: “Be sure your sin will find you out.” (Numbers 32.23)[v9.1] Thus, in their next lives, God casts those who choose to cultivate demoniac qualities into inferior states of existence. The principle is very simple:\nūrdhvaṁ gachchhanti sattvasthā madhye tiṣhṭhanti rājasāḥ\njaghanya guṇa vṛittisthā adho tiṣhṭhanti tāmasāḥ (Garuḍ Purāṇ)[v10]\n“Those who act out of sāttvic mentalities rise to the higher levels of existence; those who act out of rājasic mentalities remain in the middle regions; and those who act out of a tāmasic mentality and are inclined toward sin descend to the lower levels of existence.”" }, { "verseTitle": "Bhagavad Gita 16.17", "verse": "17", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: |\nयजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् || 17||", "text": "आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: |\nयजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् || 17||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_017.mp3" }, "wordMeanings": "", "translation": { "text": "Such self-conceited and stubborn people, full of pride and arrogant in their wealth, perform ostentatious sacrifices in name only, with no regard to the rules of the scriptures.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-17.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.17.mp3" ] }, "commentary": "Virtuous people perform sacrifice to purify the self and to please God. The travesty is that demoniac people also perform sacrifices, but with an impure intent. They do grandiose ritualistic ceremonies so as to look pious in the eyes of society. But they do not adhere to the injunctions of the scriptures, and instead perform sacrifices for personal advertisement and pretentious display. However, the injunction of the scriptures is: gūhitasya bhaved vṛiddhiḥ kīrtitasya bhavet kṣhayaḥ (Mahabharat)[v11] “If we advertise a good deed we have done, its merit decreases; if we keep it secret, its merit multiplies.” In this verse, Shree Krishna dismisses the ritualistic ceremonies of the demoniac by saying that they are incorrectly performed." }, { "verseTitle": "Bhagavad Gita 16.18", "verse": "18", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिता: |\nमामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयका: || 18||", "text": "अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिता: |\nमामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयका: || 18||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_018.mp3" }, "wordMeanings": "", "translation": { "text": "Blinded by egotism, strength, arrogance, desire, and anger, the demonic abuse Me, who am present in their own body and in the bodies of others.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-18.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.18.mp3" ] }, "commentary": "Here, Shree Krishna describes more telltale signs of people possessing demoniac natures. They are vile, malicious, cruel, belligerent, and insolent. Although they do not possess righteous qualities themselves, they enjoy finding fault in everyone else. They consider themselves all-important, and as a consequence of this nature of self-aggrandizement, they are envious of other’s success. If ever they are opposed in their schemes, they become enraged and cause agony to others as well as to their own selves. Consequently, they disregard and disrespect the Supreme Soul who is seated within their own hearts and the hearts of others." }, { "verseTitle": "Bhagavad Gita 16.19 – 16.20", "verse": "19-20", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "तानहं द्विषत: क्रूरान्संसारेषु नराधमान् |\nक्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 19||\nआसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |\nमामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 20||", "text": "तानहं द्विषत: क्रूरान्संसारेषु नराधमान् |\nक्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 19||\nआसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |\nमामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 20||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_019-020.mp3" }, "wordMeanings": "", "translation": { "text": "These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach Me, O Arjun, they gradually sink to the most abominable type of existence.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-19.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-20.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.19.mp3", "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.20.mp3" ] }, "commentary": "Shree Krishna once again describes the repercussions of the demoniac mentality. He says that in their next lives, he gives them birth in families with similar mentalities, where they get a suitable demoniac environment to exercise their free will and heartily vent their degraded nature. From this verse, we can also infer that it is not in the soul’s hands to choose the species, abode, and environment of its next birth. God makes this decision according to the nature and karma of the individual. Thus, the demoniac are sent into lower and degraded wombs, even to the level of snakes, lizards, and scorpions, which are receptacles for the evil-minded." }, { "verseTitle": "Bhagavad Gita 16.21", "verse": "21", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: |\nकाम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 21||", "text": "त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: |\nकाम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 21||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_021.mp3" }, "wordMeanings": "", "translation": { "text": "There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-21.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.21.mp3" ] }, "commentary": "Shree Krishna now describes the origin of the demoniac disposition, and pinpoints lust, anger, and greed as the three causes for it. Previously, in verse 3.36, Arjun had asked him why people are impelled to commit sin, even unwillingly, as if by force. Shree Krishna had answered that it is lust, which later transforms into anger, and is the all-devouring enemy of the world. Greed is also a transformation of lust, as explained in detail in the commentary of verse 2.62. Together, lust, anger, and greed are the foundations from which the demoniac vices develop. They fester in the mind and make it a suitable ground for all other vices to take root. Consequently, Shree Krishna labels them as gateways to hell, and strongly advices to shun them to avoid self-destruction. Those desirous of welfare should learn to dread these three and carefully avoid their presence in their own personality." }, { "verseTitle": "Bhagavad Gita 16.22", "verse": "22", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: |\nआचरत्यात्मन: श्रेयस्ततो याति परां गतिम् || 22||", "text": "एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: |\nआचरत्यात्मन: श्रेयस्ततो याति परां गतिम् || 22||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_022.mp3" }, "wordMeanings": "", "translation": { "text": "Those who are free from the three gates to darkness endeavor for the welfare of their soul, and thereby attain the supreme goal.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-22.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.22.mp3" ] }, "commentary": "In this verse, Shree Krishna gives the result of renouncing lust, anger, and greed. As long as these are present, one is attracted toward preya, or happiness that seems sweet in the present but becomes bitter in the end. But when materialistic yearnings diminish, the intellect, free from the material mode of passion, is able to perceive the shortsightedness of pursuing the path of preya. Then one gets drawn toward shreya, or happiness that is unpleasant in the present but becomes sweet in the end. And for those attracted to shreya, the path of enlightenment opens up. They begin endeavoring for the eternal welfare of their soul, thereby moving toward the supreme goal." }, { "verseTitle": "Bhagavad Gita 16.23", "verse": "23", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: |\nन स सिद्धिमवाप्नोति न सुखं न परां गतिम् || 23||", "text": "य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: |\nन स सिद्धिमवाप्नोति न सुखं न परां गतिम् || 23||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_023.mp3" }, "wordMeanings": "", "translation": { "text": "Those who act under the impulse of desire, discarding the injunctions of the scriptures, attain neither perfection, nor happiness, nor the supreme goal in life.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-23.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.23.mp3" ] }, "commentary": "Scriptures are the guide maps given to humans on the journey toward enlightenment. They provide us with knowledge and understanding. They also give us instructions on what to do and what not to do. These instructions are of two kinds—vidhi and niṣhedh. The directives to perform certain activities are called vidhi. The directives not to perform certain activities are called niṣhedh. By faithfully following both these kinds of injunctions, human beings can proceed toward perfection. But the ways of the demoniac are the reverse of the teachings of the scriptures. They engage in prohibited acts and refrain from recommended ones. Referring to such people, Shree Krishna declares that those who renounce the authorized path and act according to their whims, impelled by the impulses of their desires, achieve neither true knowledge, nor the perfection of happiness, nor liberation from material bondage." }, { "verseTitle": "Bhagavad Gita 16.24", "verse": "24", "chapter": 16, "lang": "en", "shloka": { "speaker": "", "sanskrit": "तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |\nज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 24||", "text": "तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |\nज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 24||", "audioLink": "https://www.holy-bhagavad-gita.org/public/audio/016_024.mp3" }, "wordMeanings": "", "translation": { "text": "Therefore, let the scriptures be your authority in determining what should be done and what should not be done. Understand the scriptural injunctions and teachings, and then perform your actions in this world accordingly.", "hindiAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Tejomayananda/chapter/C16-H-24.mp3" ], "englishAudioLinks": [ "https://www.gitasupersite.iitk.ac.in/sites/default/files/audio/Purohit/16.24.mp3" ] }, "commentary": "Shree Krishna now gives the final conclusion of the teachings in this chapter. By comparing and differentiating between the divine and demoniac natures, he highlighted how the demoniac nature leads to hellish existence. Thus, he established that nothing is to be gained by discarding the injunctions of the scriptures. Now he drives home the point by stating that the absolute authority in ascertaining the propriety of any activity, or lack of it, are the Vedic scriptures.\nSometimes, even well-intentioned people say, “I do not care for rules. I follow my heart and do my own thing.” It is all very well to follow the heart, but how can they be sure that their heart is not misleading them? As the saying goes, “The road to hell is paved with good intentions.” Thus, it is always wise to check with the scriptures whether our heart is truly guiding us in the proper direction. The Manu Smṛiti states:\nbhūtaṁ bhavyaṁ bhaviṣhyaṁ cha sarvaṁ vedāt prasidhyati (12.97)[v12]\n“The authenticity of any spiritual principle of the past, present, or future, must be established on the basis of the Vedas.” Hence, Shree Krishna concludes by instructing Arjun to comprehend the teachings of the scriptures and act according to them." } ] }