दैवासुरसम्पद्विभागयोग

अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः। दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्

॥ 16.1 ॥

Fearlessness, purity of heart, steadfastness in knowledge and yoga; almsgiving, control of the senses, yajna, reading of the shastras, austerity, uprightness;

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्। दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्

॥ 16.2 ॥

Non-injury, truth, absence of anger, renunciation, tranquillity, absence of calumny, compassion to beings, uncovetousness, gentleness, modesty, absence of fickleness;

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता। भवन्ति सम्पदं दैवीमभिजातस्य भारत

॥ 16.3 ॥

Boldness, forgiveness, fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine state, O descendant of Bharata.

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च। अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्

॥ 16.4 ॥

Ostentation, arrogance, and self-conceit, anger as also harshness and ignorance, belong to one who is born, O Partha, for an asuric state.

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता। मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव

॥ 16.5 ॥

The divine state is deemed to make for liberation, the asuric for bondage; grieve not, O Pandava, you are born for a divine state.

द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च। दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे श्रृणु

॥ 16.6 ॥

There are two types of beings in this world, the divine and the asuric. The divine have been described at length; hear from Me, O Partha, of the asuric.

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

॥ 16.7 ॥

The persons of asuric nature know not what to do and what to refrain from; neither is purity found in them nor good conduct, nor truth.

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्। अपरस्परसम्भूतं किमन्यत्कामहैतुकम्

॥ 16.8 ॥

They say, “The universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?”

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः। प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः

॥ 16.9 ॥

Holding this view, these ruined souls of small intellect and fierce deeds, rise as the enemies of the world for its destruction.

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः। मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः

॥ 16.10 ॥

Filled with insatiable desires, full of hypocrisy, pride, and arrogance, holding evil ideas through delusion, they work with impure resolve.

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः। कामोपभोगपरमा एतावदिति निश्िचताः

॥ 16.11 ॥

Beset with immense cares ending only with death, regarding gratification of lust as the highest, and feeling sure that that is all;

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः। ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान्

॥ 16.12 ॥

Bound by a hundred ties of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment.

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्। इदमस्तीदमपि मे भविष्यति पुनर्धनम्

॥ 16.13 ॥

“This today has been gained by me; this desire I shall obtain; this is mind, and this wealth also shall be mine in the future.

असौ मया हतः शत्रुर्हनिष्ये चापरानपि। ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी

॥ 16.14 ॥

“That enemy has been slain by me, and others also shall I slay. I am the Lord, I enjoy, I am successful, powerful, and happy.

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया। यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः

॥ 16.15 ॥

“I am rich and well-born. Who else is equal to me? I will sacrifice, I will give, I will rejoice.” Thus deluded by ignorance,

अनेकचित्तविभ्रान्ता मोहजालसमावृताः। प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ

॥ 16.16 ॥

Bewildered by many a fancy, covered by the meshes of delusion, addicted to the gratification of lust, they fall down into a foul hell.

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः। यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्

॥ 16.17 ॥

Self-conceited, haughty, filled with the pride and intoxication of wealth, they perform sacrifices in name, out of ostentation, disregarding ordinance.

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः। मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः

॥ 16.18 ॥

Possessed of egoism, power, insolence, lust, and wrath, these malignant people hate Me (the self within) in their own bodies and those of others.

तानहं द्विषतः क्रूरान्संसारेषु नराधमान्। क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु

॥ 16.19 ॥

These malicious and cruel evil-doers, most degraded of men, I hurl perpetually into the wombs of Asuras only, in these worlds.

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि। मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्

॥ 16.20 ॥

Obtaining the asuric wombs, and deluded birth after birth, not attaining to Me, they thus fall, O son of Kunti, into a still lower condition.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्

॥ 16.21 ॥

Triple is this gate of hell, destructive of the self–lust, anger and greed; therefore one should forsake these three.

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः। आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्

॥ 16.22 ॥

The man who has got beyond these three gates of darkness, O son of Kunti, practices what is good for himself, and thus goes to the Goal Supreme.

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

॥ 16.23 ॥

He who, setting aside the ordinance of the shastra, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Goal Supreme.

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ। ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि

॥ 16.24 ॥

So let the shastra be your authority in ascertaining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the shastra, ou should act here.