Bhagvad Gita

Chapter 16

Daivasura Sampad Vibhaga Yoga — The Divine and Demoniac Natures

The English follows the śloka. Hover or tap a word in the IAST line for its make-up. Open Word make-up for the full list. Word senses holds the established phrase for each unique word.

श्री भगवानुवाच। अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः। दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्।

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[16.1] The Lord said: Fearlessness, cleansing of sattva, standing firm in jñāna-yoga; dāna, restraint, yajña, and recitation, tapas, straightness;

Word make-up
śrī-bhagavān (श्री-भगवान्)
Compound. śrī: śrī: splendour, the honour-prefix, from śri “to lean / to shine.” bhagavān: bhaga (“share, portion, majesty,” from bhaj “to share”) + -vant “possessing.” One who has the share of majesty. The Lord as the one possessed of majesty, not a first name.
uvāca (उवाच)
Perfect of vac, “to speak.” He said.
abhayam (अभयम्)
a- (“not”) + bhaya (bhī, “to fear”). Non-fear.
sattva-sanśuddhir (सत्त्व-सन्शुद्धिर्)
Compound. sattva: sat (“being,” from as “to be”) + -tva (abstract). Being-ness; the strand of lucidity and being-true. sanśuddhir: The core matches the root an, “to breathe.”
jñāna-yoga-vyavasthitiḥ (ज्ञान-योग-व्यवस्थितिः)
Compound. jñāna: From jñā, “to know.” Knowing; the known-as-knowledge. Not a mystic glow: the act and fruit of knowing. yoga: From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” vyavasthitiḥ: The core matches the root vas, “to dwell.”
dānam (दानम्)
From dā, “to give.” Giving; the gift.
damaś (दमश्)
The core matches the root dam, “to tame.”
ca (च)
Enclitic particle: “and, also.”
yajñaś (यज्ञश्)
yaj, “to offer.” Offering.
svādhyāyas (स्वाध्यायस्)
The core matches the root yā, “to go.”
tapaḥ (तपः)
From tap, “to heat, to burn.” Heat; the heating of oneself (austerity as inner heat, not grim duty).
ārjavam (आर्जवम्)
ā- (“unto, fully”) + rjavam. Here: straightforwardness.
ca (च)
Enclitic particle: “and, also.”

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।

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[16.2] ahiṃsā, truth, lack of anger, tyāga, quiet of the inner self, no slander, kindness to beings, no greed, gentleness, modesty, lack of restlessness;

Word make-up
ahinsā (अहिन्सा)
a- (“not”) + hinsā. Here: non-violence.
satyam (सत्यम्)
From sat, “being” (as, “to be”). Being-true; what is as it is.
akrodhas (अक्रोधस्)
a- (“not”) joined to krodhas. From krudh, “to be angry.” Anger as a heating-up against. Together the form means a + that sense.
tyāgaḥ (त्यागः)
tyaj, “to abandon.” Abandoning.
śāntir (शान्तिर्)
śāntir is used as a grammatical form in this verse.
apaiśunam (अपैशुनम्)
The core matches the root nam, “to bow.” apa- (“away”) + iśunam. Here: restraint from fault-finding.
dayā (दया)
From day, “to divide, to sympathize.” Compassion as a sharing-out of feeling.
bhūteṣv (भूतेष्व्)
The core matches the root bhū, “to be, to come to be.”
aloluptvam (अलोलुप्त्वम्)
a- (“not”) + loluptvam. Here: absence of covetousness.
mārdavam (मार्दवम्)
The core matches the root mā, “to measure.” Here: gentleness.
hrīr (ह्रीर्)
hrīr is used as a grammatical form in this verse.
acāpalam (अचापलम्)
The core matches the root āp, “to reach.” a- (“not”) + cāpalam. Here: lack of fickleness.

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता। भवन्ति सम्पदं दैवीमभिजातस्य भारत।

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[16.3] energy, forbearance, firmness, purity, no malice, no over-pride — these belong to one born to the divine sampad, O Bhārata.

Word make-up
tejaḥ (तेजः)
From tij, “to be sharp.” Sharp-glow, brilliance.
kṣamā (क्षमा)
From kṣam, “to endure, to be capable of bearing.” Forbearance.
dhṛtiḥ (धृतिः)
From dhṛ, “to hold.” Holding-fast; firmness as a holding.
śaucam (शौचम्)
From śuc, “to gleam, to be clean.” Clean-ness.
adrohaḥ (अद्रोहः)
a- (“not”) + drohaḥ. Here: bearing enmity toward none.
nāti-mānitā (नाति-मानिता)
Compound. nāti: nāti is used as a grammatical form in this verse. mānitā: The core matches the root mā, “to measure.”
bhavanti (भवन्ति)
The core matches the root an, “to breathe.” Here: are.
sampadam (सम्पदम्)
sam- + pad: a falling-together; an endowment. Not a thin “nature.”
daivīm (दैवीम्)
Here: godly. Here: godly.
abhijātasya (अभिजातस्य)
abhi- (“toward, over, against”) joined to jātasya. From jan, “to be born.” Is born; born. Together the form means abhi + that sense.
bhārata (भारत)
bhārata: descendant of Bharata (bhar, “to bear”). O bearer-descended one; used for Arjuna and for Dhṛtarāṣṭra.

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च। अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्।

'bhimānaś | cābhijātasya ||

[16.4] Hypocrisy, arrogance, conceit, anger, harshness, and ignorance — these, O Pārtha, belong to one born to an āsura sampad.

Word make-up
dambhaḥ (दम्भः)
dambha: hypocrisy, religious show.
darpaḥ (दर्पः)
From dṛp, “to rave, to be proud.” Arrogance.
abhimānaḥ (अभिमानः)
abhi-man: to think toward oneself. Conceit.
ca (च)
And.
krodhaḥ (क्रोधः)
From krudh, “to be angry.” Anger.
pāruṣyam (पारुष्यम्)
From paruṣa, “rough.” Harshness.
eva ca (एव च)
And also; as well.
ajñānam (अज्ञानम्)
a-jñāna: not-knowing. Ignorance.
ca (च)
And.
abhijātasya (अभिजातस्य)
Of one born toward (abhi-jan).
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
sampadam (सम्पदम्)
sam- + pad: a falling-together; an endowment. Not a thin “nature.”
āsurīm (आसुरीम्)
Asuric (feminine accusative).

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता। मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव।

| śucaḥ 'si ||

[16.5] The daiva sampad is held to be for release; the āsura, for bondage. Do not grieve, Pāṇḍava: you are born to the daiva sampad.

Word make-up
daivī (दैवी)
Divine (feminine).
sampad (सम्पद्)
sam- + pad: a falling-together; an endowment. Not a thin “nature.”
vimokṣāya (विमोक्षाय)
For release (vi-muc).
nibandhāya (निबन्धाय)
For binding-down.
āsurī (आसुरी)
Asuric.
matā (मता)
Is held (feminine).
mā śucaḥ (मा शुचः)
Do not grieve. mā is the prohibitive; śuc, “to gleam with pain, to grieve.”
sampadam (सम्पदम्)
sam- + pad: a falling-together; an endowment. Not a thin “nature.”
daivīm (दैवीम्)
Divine (feminine accusative).
abhijātaḥ asi (अभिजातः असि)
You are born (to it).
pāṇḍava (पाण्डव)
Pāṇḍava: son of Pāṇḍu. Address to Arjuna.

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

'smin ca | ||

[16.6] Two creations of beings are in this world: the daiva and the āsura. The daiva has been told at length; hear from me of the āsura, Pārtha.

Word make-up
dvau (द्वौ)
The number two.
bhūta-sargau (भूत-सर्गौ)
Two emissions of beings (dual).
loke asmin (लोके अस्मिन्)
In this world.
daivaḥ (दैवः)
Divine.
āsuraḥ (आसुरः)
Asuric.
eva ca (एव च)
And also; as well.
daivaḥ (दैवः)
Divine.
vistaraśaḥ (विस्तरशः)
At length; extensively.
proktaḥ (प्रोक्तः)
Declared.
āsuram (आसुरम्)
The asuric.
pārtha (पार्थ)
Pārtha: son of Pṛthā (Kuntī). Address to Arjuna.
me (मे)
Enclitic of aham: to me / my / of me.
śṛṇu (शृणु)
Imperative of śru, “to hear.” Hear!

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः। न शौचं नापि चाचारो न सत्यं तेषु विद्यते।

ca vidur | nāpi satyaṃ ||

[16.7] āsura people do not know pravṛtti or nivṛtti. In them there is no purity, nor even right conduct, nor truth.

Word make-up
pravṛttim (प्रवृत्तिम्)
Working; activity (accusative).
ca (च)
And.
nivṛttim (निवृत्तिम्)
Turning-back; restraint (accusative).
janāḥ (जनाः)
People (jan, “to be born”).
na viduḥ (न विदुः)
They do not know.
āsurāḥ (आसुराः)
Asuric ones.
na (न)
Not.
śaucam (शौचम्)
From śuc, “to gleam, to be clean.” Purity.
na api ca (न अपि च)
Nor even.
ācāraḥ (आचारः)
ā-car: walking-toward; conduct.
na satyam (न सत्यम्)
Nor truth.
teṣu (तेषु)
In them.
vidyate (विद्यते)
vid, “to be found, to exist.” Is found.

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्। अपरस्परसम्भूतं किमन्यत्कामहैतुकम्।

jagad āhur | anyat ||

[16.8] They say jagat is without truth, without foundation, without a lord; produced by mutual union alone — what else? — caused by desire.

Word make-up
asatyam (असत्यम्)
Without truth.
apratiṣṭham (अप्रतिष्ठम्)
Without foundation (a-prati-sthā).
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
jagat (जगत्)
gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going.
āhuḥ (आहुः)
They say.
anīśvaram (अनीश्वरम्)
Without a lord (an-īśvara).
aparaspara-sambhūtam (अपरस्पर-सम्भूतम्)
Arisen from one another (a-paraspara would be “not mutually,” but here a-paraspara-sambhūta is “not produced by mutual union” in some readings; the Gītā’s phrase is aparaspara-sambhūtam: produced without (a-) mutual (paraspara) coming-to-be — or “produced by mere mutual union,” depending on a-). Context of 16.8: the asuric view that the world is without truth, without foundation, without a lord, arisen from mutual union.
kim anyat (किम् अन्यत्)
What else?
kāma-haitukam (काम-हैतुकम्)
Having desire as hetu (cause).

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः। प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः।

naṣṭātmāno ' | prabhavanty ' ||

[16.9] Clinging to this view, those of lost ātman and little understanding, fierce in their deeds, arise as enemies for the kṣaya of jagat.

Word make-up
etām (एताम्)
This (feminine accusative).
dṛṣṭim (दृष्टिम्)
From dṛś. Seeing; a view.
avaṣṭabhya (अवष्टभ्य)
ava-stambh. Having propped; clinging to.
naṣṭa-ātmānaḥ (नष्ट-आत्मानः)
Of lost self.
alpa-buddhayaḥ (अल्प-बुद्धयः)
Of little understanding (alpa + buddhi).
prabhavanti (प्रभवन्ति)
They come forth.
ugra-karmāṇaḥ (उग्र-कर्माणः)
Whose deeds are fierce.
kṣayāya (क्षयाय)
kṣi, “to dwindle, to destroy.” The dwindling; the coming-to-an-end. Not a time-span. Not a clean “completion.” Not thin “wasting.” Dative: for the dwindling; for the destruction.
jagataḥ (जगतः)
gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going. Genitive: of that which keeps going.
ahitāḥ (अहिताः)
Not-good; enemies (a-hita).

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः। मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः।

dambha-māna-madānvitāḥ | mohād asad-grāhān ' ||

[16.10] Taking refuge in insatiable desire, filled with hypocrisy, pride, and intoxication, they seize false views out of delusion and proceed with unclean vows.

Word make-up
kāmam (कामम्)
Desire (accusative).
āśritya (आश्रित्य)
Having leaned on; taking refuge in.
duṣpūram (दुष्पूरम्)
dus-pūra: hard to fill.
dambha-māna-mada-anvitāḥ (दम्भ-मान-मद-अन्विताः)
Followed by hypocrisy, pride-measure, and intoxication.
mohāt (मोहात्)
From delusion.
gṛhītvā (गृहीत्वा)
Gerund of grah, “to grasp.” Having taken.
asat-grāhān (असत्-ग्राहान्)
Graspings (grah) of the untrue.
pravartante (प्रवर्तन्ते)
They proceed.
aśuci-vratāḥ (अशुचि-व्रताः)
Of unclean vows (vrata, from vṛ, “to choose, to enclose”).

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।कामोपभोगपरमा एतावदिति निश्िचताः।

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[16.11] Beset with cares that have no measure, ending only in death, holding the enjoyment of desires as the highest, they are sure that this is all.

Word make-up
cintām (चिन्ताम्)
The core matches the root cint, “to think.” Here: anxieties.
aparimeyām (अपरिमेयाम्)
The core matches the root yā, “to go.” apa- (“away”) + rimeyām. Here: endless.
ca (च)
Enclitic particle: “and, also.”
pralayāntām (प्रलयान्ताम्)
The core matches the root yā, “to go.” pra- (“forth, forward”) + layāntām.
upāśritāḥ (उपाश्रिताः)
The core matches the root śri, “to lean.” Here: taking refuge.
kāmopabhoga-paramā (कामोपभोग-परमा)
Compound. kāmopabhoga: kāmopabhoga is used as a grammatical form in this verse. paramā: Inflected from param. para: beyond, further, other. As a neuter noun often “what is beyond.”
etāvad (एतावद्)
The core matches the root vad, “to say.”
iti (इति)
Quotative particle: “thus” — closes speech or thought.
niścitāḥ (निश्चिताः)
The core matches the root cit, “to perceive, to notice.” ni- (“down, in”) + ścitāḥ. Here: with complete assurance.

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान्।

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[16.12] Bound by a hundred snares of hoping, given over to desire and anger, they seek to heap up wealth by unjust means for the enjoyment of desires.

Word make-up
āśā-pāśa-śatair (आशा-पाश-शतैर्)
Compound. āśā: āśā is used as a grammatical form in this verse. pāśa: The core matches the root pā, “to protect / to drink.” śatair: śatair is used as a grammatical form in this verse.
baddhāḥ (बद्धाः)
The core matches the root dhā, “to place.” Here: bound.
kāma-krodha-parāyaṇāḥ (काम-क्रोध-परायणाः)
Compound. kāma: From kam, “to wish, to desire.” Wish; desire. Not only sexual desire. krodha: From krudh, “to be angry.” Anger as a heating-up against. parāyaṇāḥ: parā- (“away, forth beyond”) + yaṇāḥ.
īhante (ईहन्ते)
The core matches the root han, “to strike.” Here: strive.
kāma-bhogārtham (काम-भोगार्थम्)
Compound. kāma: From kam, “to wish, to desire.” Wish; desire. Not only sexual desire. bhogārtham: bhogārtham is used as a grammatical form in this verse.
anyāyenārtha-sañcayān (अन्यायेनार्थ-सञ्चयान्)
Compound. anyāyenārtha: The core matches the root yā, “to go.” a- (“not”) + nyāyenārtha. sañcayān: The core matches the root yā, “to go.”

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।इदमस्तीदमपि मे भविष्यति पुनर्धनम्।

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[16.13] “This I have gained today; this wish I shall obtain. This is in hand, and this wealth too will be mine.

Word make-up
idam (इदम्)
Neuter of idam: “this” (near).
adya (अद्य)
Indeclinable: “today.”
mayā (मया)
Instrumental of asmad: “by me.”
labdham (लब्धम्)
Inflected from labdha. From labh, “to obtain.” Obtains; having obtained.
imam (इमम्)
Accusative masculine of idam: “this.”
prāpsye (प्राप्स्ये)
The core matches the root āp, “to reach.” Here: I shall acquire.
manoratham (मनोरथम्)
The core matches the root man, “to think.”
astīdam (अस्तीदम्)
The core matches the root dam, “to tame.” a- (“not”) + stīdam.
api (अपि)
Particle: “also, even, though.”
me (मे)
Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.”
bhaviṣyati (भविष्यति)
The core matches the root iṣ, “to wish, to send.” Here: in future.
punar (पुनर्)
Adverb: “again, back.”
dhanam (धनम्)
The core matches the root nam, “to bow.” Here: wealth.
idam (इदम्)
Neuter of idam: “this” (near).

असौ मया हतः शत्रुर्हनिष्ये चापरानपि।ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी।

| ' ' ||

[16.14] That enemy I have slain, and I shall slay others too. I am the lord, I the enjoyer, I am accomplished, strong, glad.

Word make-up
asau (असौ)
The core matches the root as, “to be.” a- (“not”) + sau. Here: that.
mayā (मया)
Instrumental of asmad: “by me.”
hataḥ (हतः)
From han, “to strike, to slay.” Strikes; is struck; to slay; having slain.
śatrur (शत्रुर्)
śatrur is used as a grammatical form in this verse.
haniṣye (हनिष्ये)
The core matches the root han, “to strike.” Here: I shall destroy.
cāparān (चापरान्)
The core matches the root āp, “to reach.”
api (अपि)
Particle: “also, even, though.”
īśvaraḥ (ईश्वरः)
From īś, “to own, to be able, to rule” + vara (“choice, capable”). The capable ruler; the owner.
'ham (ऽहम्)
'ham is used as a grammatical form in this verse.
aham (अहम्)
Nominative of asmad: “I.”
bhogī (भोगी)
Here: the enjoyer. Here: the enjoyer.
siddhaḥ (सिद्धः)
Here: powerful. Here: powerful.
'haṃ (ऽहं)
'haṃ is used as a grammatical form in this verse.
bala-vān (बल-वान्)
Compound. bala: bala is used as a grammatical form in this verse. vān: vān is used as a grammatical form in this verse. Here: powerful.
sukhī (सुखी)
Inflected from sukha. su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.”

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः।

' ' ' | ||

[16.15] I am wealthy, well-born; who else is like me? I shall offer, I shall give, I shall delight” — thus they are deluded by not-knowing.

Word make-up
āḍhyaḥ (आढ्यः)
ā- (“unto, fully”) + ḍhyaḥ. Here: wealthy.
abhijana-vān (अभिजन-वान्)
Compound. abhijana: The core matches the root jan, “to be born.” abhi- (“toward, over, against”) + jana. vān: vān is used as a grammatical form in this verse. Here: having highly placed relatives.
asmi (अस्मि)
Present of as, “to be”: “I am.”
ko (को)
ko is used as a grammatical form in this verse.
'nyo (ऽन्यो)
'nyo is used as a grammatical form in this verse.
'sti (ऽस्ति)
'sti is used as a grammatical form in this verse.
sadṛśaḥ (सदृशः)
The core matches the root sad, “to sit.” Here: like.
mayā (मया)
Instrumental of asmad: “by me.”
yakṣye (यक्ष्ये)
Here: I shall perform sacrifices. Here: I shall perform sacrifices.
dāsyāmi (दास्यामि)
The core matches the root ās, “to sit.” Here: I shall give alms.
modiṣya (मोदिष्य)
The core matches the root iṣ, “to wish, to send.”
ity (इत्य्)
ity is used as a grammatical form in this verse.
ajñāna-vimohitāḥ (अज्ञान-विमोहिताः)
Compound. ajñāna: a- (“not”) + jñāna (jñā, “to know”). Non-knowing. vimohitāḥ: vi- (“apart, asunder”) + mohitāḥ.

अनेकचित्तविभ्रान्ता मोहजालसमावृताः। प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ।

| ' ||

[16.16] Led astray by many thoughts, wrapped in the net of delusion, clinging to the enjoyments of desire, they fall into an unclean hell.

Word make-up
aneka-citta-vibhrāntāḥ (अनेक-चित्त-विभ्रान्ताः)
Led astray (vi-bhram) by not-one thoughts.
moha-jāla-samāvṛtāḥ (मोह-जाल-समावृताः)
moha (Sanskrit form moha. Moha) + jāla (Net (jal, “to cover”?)) + samāvṛtāḥ (Wrapped together).
prasaktāḥ (प्रसक्ताः)
Clinging forth (pra-sañj).
kāma-bhogeṣu (काम-भोगेषु)
In the enjoyments (bhuj) of desire.
patanti (पतन्ति)
pat, “to fall, to fly.” They fall.
narake (नरके)
Into hell.
aśucau (अशुचौ)
In the unclean.

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः। यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्।

dhana-māna-madānvitāḥ | ||

[16.17] Self-conceited, stubborn, drunk on wealth and pride, they offer with yajñas in name only, with hypocrisy, not according to the rule.

Word make-up
ātma-sambhāvitāḥ (आत्म-सम्भाविताः)
Self-conceived (sam-bhū causative): self-conceited.
stabdhāḥ (स्तब्धाः)
Stubborn.
dhana-māna-mada-anvitāḥ (धन-मान-मद-अन्विताः)
Followed by wealth, pride, and intoxication.
yajante (यजन्ते)
yaj, “to offer, to worship.” They sacrifice.
nāma-yajñaiḥ (नाम-यज्ञैः)
With offerings that are only a name (nāman).
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
dambhena (दम्भेन)
With hypocrisy.
avidhi-pūrvakam (अविधि-पूर्वकम्)
Not having the injunction in front; not according to the rule.

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः। मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः।

| ' ||

[16.18] Relying on ahaṅkāra, force, arrogance, desire, and anger, these envious ones hate me in their own bodies and in those of others.

Word make-up
ahaṅkāram (अहङ्कारम्)
aham, “I” + kāra, “making.” I-making.
balam (बलम्)
bala: force; strength.
darpam (दर्पम्)
Arrogance (accusative).
kāmam (कामम्)
Desire (accusative).
krodham (क्रोधम्)
Anger (accusative).
ca (च)
And.
saṃśritāḥ (संश्रिताः)
Leaning together on (sam-śri).
mām (माम्)
Accusative of aham. Me.
ātma-para-deheṣu (आत्म-पर-देहेषु)
In one’s own and in others’ bodies.
pradviṣantaḥ (प्रद्विषन्तः)
Hating forth (pra-dviṣ).
abhyasūyakāḥ (अभ्यसूयकाः)
The fault-finders (abhi-asūya, envy).

तानहं द्विषतः क्रुरान्संसारेषु नराधमान्। क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु।

narādhamān | kṣipāmy āsurīṣv eva ||

[16.19] Those hateful, cruel, lowest of men, the inauspicious, I cast again and again into āsura wombs in saṃsāra.

Word make-up
tān (तान्)
Those.
aham (अहम्)
Nominative of the first person. I.
dviṣataḥ (द्विषतः)
Hating ones.
krūrān (क्रूरान्)
Cruel (krūra, from kru, “to be rough”).
saṃsāreṣu (संसारेषु)
In the rounds of wandering-on.
nara-adhamān (नर-अधमान्)
Lowest of men.
kṣipāmi (क्षिपामि)
kṣip, “to throw.” I cast.
ajasram (अजस्रम्)
a-jasra: not stopping. Continuously.
aśubhān (अशुभान्)
The inauspicious.
āsurīṣu eva (आसुरीषु एव)
Into asuric (wombs) themselves.
yoniṣu (योनिषु)
In wombs.

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि। मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्।

janmani | yānty ||

[16.20] Entering an āsura womb, birth after birth, these fools, not reaching me, son of Kuntī, then go to the lowest course.

Word make-up
āsurīm (आसुरीम्)
Asuric (feminine accusative).
yonim (योनिम्)
Womb (accusative).
āpannāḥ (आपन्नाः)
ā-pad: fallen into. Having entered.
mūḍhāḥ (मूढाः)
Fools; the deluded.
janmani janmani (जन्मनि जन्मनि)
Birth after birth.
mām (माम्)
Accusative of aham. Me.
aprāpya eva (अप्राप्य एव)
Not reaching at all.
kaunteya (कौन्तेय)
Kaunteya: son of Kuntī. Address to Arjuna.
tataḥ (ततः)
From tad + tas. From that; then.
yānti (यान्ति)
They go.
adhamām (अधमाम्)
Lowest (adha, “below”).
gatim (गतिम्)
Accusative of gati. Course; goal.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्।

| tasmād trayaṃ ||

[16.21] This is the threefold gate of hell, destroying the ātman: desire, anger, and greed. Therefore one should abandon these three.

Word make-up
trividham (त्रिविधम्)
Threefold.
narakasya (नरकस्य)
Of hell.
idam (इदम्)
This (neuter).
dvāram (द्वारम्)
dvāra: door (dva + āra, a two-leaved opening).
nāśanam (नाशनम्)
Causing to perish (naś).
ātmanaḥ (आत्मनः)
Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
kāmaḥ (कामः)
From kam, “to desire.” Desire; wish.
krodhaḥ (क्रोधः)
From krudh, “to be angry.” Anger.
tathā (तथा)
In that way; likewise (tad + thā).
lobhaḥ (लोभः)
From lubh, “to be greedy.” Greed.
tasmāt (तस्मात्)
Ablative of tad. From that; therefore.
etat trayam (एतत् त्रयम्)
These three.
tyajet (त्यजेत्)
Optative of tyaj, “to abandon.” One should abandon.

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः। आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्।

tamo-dvārais | ācaraty ||

[16.22] Freed from these three gates of darkness, son of Kuntī, a man practices what is good for the ātman, and then goes to the highest course.

Word make-up
etaiḥ (एतैः)
By these.
vimuktaḥ (विमुक्तः)
Fully released (vi-muc).
kaunteya (कौन्तेय)
Kaunteya: son of Kuntī. Address to Arjuna.
tamas-dvāraiḥ (तमस्-द्वारैः)
By the doors of darkness.
tribhiḥ (त्रिभिः)
By three.
naraḥ (नरः)
nara: a man; a human (cognate with nṛ).
ācarati (आचरति)
ā-car. Practices.
ātmanaḥ (आत्मनः)
Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
śreyaḥ (श्रेयः)
Comparative of śrī/praśasya. Better; the better portion.
tataḥ (ततः)
From tad + tas. From that; then.
yāti (याति)
Present of yā, “to go.” He goes.
parām (पराम्)
Feminine of para, “beyond.” The higher (course, devotion, etc.).
gatim (गतिम्)
Accusative of gati. Course; goal.

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः। न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।

| sukhaṃ parāṃ gatim ||

[16.23] Who casts aside the rule of śāstra and acts from the impulse of desire attains neither siddhi, nor happiness, nor the highest course.

Word make-up
yaḥ (यः)
Who; he who (relative).
śāstra-vidhim (शास्त्र-विधिम्)
The rule of the teaching.
utsṛjya (उत्सृज्य)
ud-sṛj gerund. Having emitted away; casting aside.
vartate (वर्तते)
vṛt, “to turn.” Acts; occurs.
kāma-kārataḥ (काम-कारतः)
From doing-as-desire.
na (न)
Not.
saḥ (सः)
Nominative masculine of tad. He; that one.
siddhim (सिद्धिम्)
sidh, “to reach, to succeed.” Fulfilment.
avāpnoti (अवाप्नोति)
ava-āp. He obtains.
na sukham (न सुखम्)
Nor ease.
na parām gatim (न पराम् गतिम्)
Nor the highest going.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ। ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।

tasmāc chāstraṃ kāryākārya-vyavasthitau | śāstra-vidhānoktaṃ ihārhasi ||

[16.24] Therefore śāstra is your measure in determining what is to be done and not done. Knowing what is taught in the injunctions of śāstra, you should act here.

Word make-up
tasmāt (तस्मात्)
Ablative of tad. From that; therefore.
śāstram (शास्त्रम्)
From śās, “to instruct, to rule.” Instruction; a teaching-text.
pramāṇam (प्रमाणम्)
pra-mā. A measuring; a standard of knowing.
te (ते)
Enclitic of tvam: to you / your. Also nominative plural of tad: they.
kārya-akārya-vyavasthitau (कार्य-अकार्य-व्यवस्थितौ)
In the settling (vi-ava-sthā) of to-be-done and not-to-be-done.
jñātvā (ज्ञात्वा)
Gerund of jñā, “to know.” Having known.
śāstra-vidhāna-uktam (शास्त्र-विधान-उक्तम्)
Spoken in the placing-down of śāstra.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kartum (कर्तुम्)
Infinitive of kṛ, “to do.” To do.
iha (इह)
Here.
arhasi (अर्हसि)
arh, “to be worthy, to ought.” You ought.