Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu

||om tat sat||
श्रीभगवानुवाच:
अभयं सत्त्वसंशुद्धिः ज्ञानयोग व्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्याय स्तप आर्जवम्॥1||
"Fearlessness, purity in mind, being established in the yoga of Knowledge, charity, being in control of himself, sacrifice, study of scriptures, and austerity"

श्रीकृष्णपरब्रह्मणेनमः
श्रीमद्भगवद्गीत
दैवासुरसंपद्विभागयोगः
षोडषोऽध्यायः

In the fifteenth chapter namely Purushottama Prapti Yoga while elaborating on the Asvattha, the tree of life, Krishna says its stems are grown by the Gunas (तस्य शाखाः गुणप्रवृद्धाः). They grow upwards "ऊर्ध्वं च" towards Brahma loka and "अथः च" downwards towards worldliness and self-destruction. Whether the stems grow upwards or downwards depend on the nature of that person. Krishna talked about that nature which will uplift a person or drag him down too, in the chapter seven as well as chapter nine.

In the seventh chapter saying "असुरं भावमाश्रिताः those with nature aligned with demons" will not attain me, " मां न प्रपद्यन्ते". That is a firm declaration. Again, in the ninth chapter Krishna talks about those possessed of the demon's disposition. He says they are, "मोघाशा मोघकर्माणो मोघज्ञान विचेतसः", meaning those with selfish desires, selfish actions, vain knowledge and those who are senseless".

Again, in the ninth chapter Krishna speaks about the other type of people "दैवीं प्रकृति माश्रिता"- those who are possessed of the divine nature.

Those possessed of divine nature, "भजन्ति", serve me without any other thought - "अनन्य मनसो". Saying thereby that those possessed of divine nature are on the path to liberation or मोक्ष.

Again, in the Purushottama Prapti Yoga saying -" निर्मानमोहा जितसंग दोषाः अध्यात्म नित्या विनि वृत्तकामाः" those free from pride and non-discrimination, free from association of evil, those who are devoted to spirituality, those who are free from desires, they obtain "अव्ययं पदं गच्छन्ति" - that state from which there is no decay.

Thus, those with the nature of demons move on a path of self-destruction and those with divine nature move on the path of liberation.

Elaborating on the nature which covers the divine (दैव) and demoniacal (असुर) attributes is the focus of this chapter. This nature is also the fortune (संपत्) one has. Hence this chapter is called दैवासुर संपद्विभागयोगः, the wealth of divine and demoniacal attributes.

Krishna starts this chapter with his discourse. He starts his discourse about the divine attributes which is a fortune one owns.
Reading the slokas narrating divine attributes is a pleasing thought.

||Sloka 1||

श्रीभगवानुवाच:
अभयं सत्त्वसंशुद्धिः ज्ञानयोग व्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्याय स्तप आर्जवम्॥1||

स॥अभयं सत्त्वसंशुद्धिः ज्ञानयोग व्यवस्थितः दानं दमः च यज्ञः च स्वाध्यायः तपः आर्जवम् ( इत्यादि दैवीं संपदं अभिजातस्य भवन्ति)||1||

|| Sloka meanings||

अभयं सत्त्वसंशुद्धिः - fearlessness, purity of the mind
ज्ञानयोग व्यवस्थितः - steadfastness in the path of knowledge
दानं दमः च यज्ञः च - charity, control of senses, and sacrifices
स्वाध्यायः तपः आर्जवम् - scriptural study, austerity, rectitude
(Become effective in one born with destiny of divine nature)

|| Sloka summary ||

"Fearlessness, purity of the mind, steadfastness in the path of knowledge, charity, control of senses, and sacrifices
scriptural study, austerity, rectitude, (these become effective in one born with destiny of divine nature)". ||1||

Topping the list is 'अभयं' which means fearlessness or absence of fear. The fearlessness grows out of being aware or being knowledgeable. One steeped in knowledge is fearless. For one facing obstacles in life and wondering how he will cope up with life's vicissitudes, the attitude of fearlessness makes him face the obstacles of life. 'अभयं is also used contextually as being under divine protection and hence being fearless. We hear about fearlessness also in the introduction of Nishkama Karma. "स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्"(2.40). If one follows Nishkama karma, one becomes free of fear. Here it is to be noted that fear is the cause of many bad qualities. Being free of fear saves you form those bad qualities.

Purity of mind prepares one to be ready to accept the reality of God. Purity of mind also makes one reject actions of deceit untruth etc.

Sacrifices refer to the all the types of sacrifices referred to in Chapter 4 (4.25-32).
'स्वाध्यायः' refers to reading scriptures.

|| Sloka 2 ||

अहिंसा सत्यमक्रोधः त्यागश्शान्तिरपैशुनम्।
दया भूतेष्वलोलत्वं मार्दवम् ह्रीरचापलम्॥2||

स॥ अहिंसा सत्यं अक्रोधः त्यागं शान्तिः अपैशुनम् भूतेषु दया (विषयैः) अलोलत्वं मार्दवम् ह्रीरचापलम् ( इत्यादि दैवीं संपदं अभिजातस्य भवन्ति)||2||

||Sloka meanings||

सत्यं अक्रोधः - non-violence, truth , absence of anger
त्यागं शान्तिः अपैशुनम् - renunciation, tranquility, absence of envy
भूतेषु दया (विषयैः) अलोलत्वं- kindness to living beings, non-covetousness
मार्दवम् ह्रीरचापलम् - gentleness, modesty, being free from restlessness
(Become effective in one born with destiny of divine nature)

|| Sloka summary ||

"Non-violence, truth, absence of anger, Renunciation, tranquility, absence of envy, kindness to living beings, non-covetousness, gentleness, modesty, being free from restlessness (become effective in one born with destiny of divine nature)". ||2||

अहिंस is generally taken to mean nonviolence in physical sense. Here it means opposite of violence of any kind physical, mental etc.

ह्रीः means shamefulness in front of others or it could be translated as modesty. The shamefulness prevents one from undertaking actions that are barred. A duty that is to be performed, if not performed makes one ashamed of himself. Being ashamed of doing things that are not to be done is thus a good quality. For one who is not ashamed every evil undertaking is fine with him.

||Sloka 3||

तेजः क्षमा धृतिश्शौचं अद्रोहोनातिमानिता।
भवन्ति संपदं दैवीमभिजातस्य भारत ||3||

स॥तेजः क्षमा धृतिः शौचं अद्रोहः नातिमानिता ( इत्यादि सुगुणाः) दैवीं संपदं अभिजातस्य भवन्ति॥3||

|| Sloka meanings||

तेजः क्षमा धृतिः शौचं - splendor, patience, vigor , cleanliness
अद्रोहः नातिमानिता - freedom form malice, absence of haughtiness
अभिजातस्य भवन्ति- effective in one born destined for
दैवीं संपदं - divine nature.

||Sloka summary||

"Splendor, patience, vigor, cleanliness, freedom form malice, absence of haughtiness, are effective in one born destined for divine nature ". ||3||

"नातिमानिता" is not having too much of Self-esteem or absence of haughtiness. Opposite of नातिमानिता" is अतिमानिता, those who think very high of themselves who are very haughty. They think they are the ultimate keepers of knowledge. Thus, absence of haughtiness is a good quality.

||Sloka 4 ||

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्॥4||

स॥ हे पार्थ ! दम्बः दर्पः अभिमानः च क्रोधः पारुष्यं एव च अज्ञानं च (इत्यादि) असुरीं सम्पदं अभिजातस्य भवन्ति॥4||

||Sloka meanings||

दम्बः दर्पः अभिमानः - hypocrisy, arrogance, vanity
क्रोधः पारुष्यं एव च अज्ञानं - anger, harshness and ignorance
(इत्यादि) असुरीं सम्पदं - the demoniacal nature
अभिजातस्य भवन्ति - accrue to the one born (destined for the same)

||Sloka summary||

"Hypocrisy, arrogance, vanity, anger, harshness and ignorance, are the characteristics of demoniacal nature.
They accrue to the one born destined for the same." ||4||

Hypocrisy, arrogance, vanity, anger, harshness and ignorance, are the characteristics of demoniacal nature. We see them clearly in Ravana when he speaks to Sita in Sundarakanda. The people of demoniacal nature, even feel proud of these very traits, not realizing that these lead to their destruction. They are not destined for achieving peace.

||Sloka 5 ||

दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता।
माशुचस्संपदं दैवी मभिजातोऽसि पाण्डव ||5||

स॥ दैवी संपत् विमोक्षाय असुरी (संपत्) निबन्धाय मता। हे पाण्डव! दैवीं संपदम् अभिजातः असि | (ततः) माशुचः॥5||

||Sloka meanings||

दैवी संपत् विमोक्षाय- divine attributes lead to liberation
असुरी (संपत्) निबन्धाय मता- demoniacal attributes lead one towards bondages
हे पाण्डव! दैवीं संपदम् अभिजातः असि - O Pandava, you are born with divine attributes
(ततः) माशुचः- Hence do not grieve

|| Sloka summary||

"Divine attributes lead to liberation, demoniacal attributes lead one towards bondages. O Pandava, you are born with divine attributes. Hence do not grieve". ||5||

Divine attributes lead to liberation. the demoniacal attributes lead one towards more bondages in this world of Samsara. (16.5)

Here Bhagavan says "माशुचः", exhorting Arjuna not to grieve. That is also the main message of Gita. Gita started with the grief of Arjuna. The dialog that started in chapter 2 with, "आशोच्यानन्वशोचस्त्वं", meaning that, 'you are grieving for that which shall not be grieved for', is now winding to a conclusion.

.
||Sloka 6 ||

द्वौ भूतसर्गौ लोकेऽस्मिन् दैव असुरएव च |
दैवो विस्तरशः प्रोक्त असुरं पार्थमे शृणु॥6||

स॥ हे पार्थ अस्मिन् लोके दैवः अशुरः एव च द्वौ भूतसर्गौ (स्तः) | (तस्मिन्) दैवः विस्तरशः प्रोक्तः | (अतः) असुरम् मे श्रुणु॥

॥Sloka meanings||

अस्मिन् लोके - in this world
दैवः अशुरः एव च - the divine and demoniacal people
द्वौ भूतसर्गौ (स्तः) - two streams of beings
दैवः विस्तरशः प्रोक्तः - The divine has been spoken extensively
असुरम् मे श्रुणु - about demoniacal hear (me) now

||Sloka summary||

"In this world there are two streams of beings, namely divine and demoniacal.
The divine has been spoken extensively. About demoniacal hear (me) now". ||6||

The Daiva and Asura were spoken of in Brihadaranyaka Upanishad, "द्वया ह वै प्राजपत्या देवाश्चासुराश्च" (बृउ 1.3.1),
Prajapati's progeny are two Devas and Asuras. The same is mentioned here.

In the previous three slokas the divine attributes have been spoken of. The divine attributes take one on the path of liberation. We will repeat the divine attributes.

The divine attributes are as follows; Fearlessness, purity of the mind, steadfastness in the path of knowledge, charity, control of senses, sacrifices, scriptural study, austerity, rectitude, non-violence, truth, absence of anger, Renunciation, tranquility, absence of envy, kindness to living beings, non-covetousness, gentleness, modesty, being free from restlessness, splendor, patience, vigor, cleanliness, freedom form malice, absence of haughtiness

These twenty-six attributes are the ones which keep one on a positive path. It is worthwhile developing these traits,

Now the demoniacal attributes are spoken of in the next twelve Slokas.

||Sloka 7||

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते॥7||

स॥ असुराः जनाः प्रवृत्तिंच निवृत्तिंच न विदुः। तेषु शौचं न विद्यते | आचारः च पि न। सत्यं अपि न॥7||

||Sloka meanings||
असुराः जनाः - The demoniac people
प्रवृत्तिंच निवृत्तिंच न विदुः - not know what is to be done and what is not to be done
तेषु शौचं न विद्यते - they do not know purity
आचारः च पि न- or the good conduct too
सत्यं अपि न- truthfulness is also not known..

||Sloka summary||

"The demoniac people do not know what is to be done and what is not to be done.
They do not know purity or the good conduct too. Truthfulness is also not known". ||7||

"प्रवृत्ति" means that which ought to be done. That is righteous action, or Dharma. "निवृत्ति", means that which should not be done. Those are unrighteous actions, also called Adharma. One ought to stay away from unrighteous actions. Confronted with unrighteous action one should reverse the path. People with Divine attributes stick to path of Dharma. The Demoniacal attributes keep one away from the right path or Dharma.

||Sloka 8||

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।
अपरस्परसम्भूतं किमन्यत्कामहैतुकम्॥8||

स॥ ते जगत् असत्यं अप्रतिष्ठं अनीश्वरम् कामहैतुकं अपरस्पर सम्भूतम् अन्यत् किं आहुः॥8||

||Sloka meanings||

ते जगत् असत्यं- They ( say) world is untrue
अप्रतिष्ठं अनीश्वरम् - ungrounded and Godless
कामहैतुकं- has desire as the cause
अपरस्पर सम्भूतम् - is born of mutual union
अन्यत् किं आहुः- what else can be there, they say

||Sloka summary||

"They (say) world is untrue, ungrounded and Godless, born of mutual union and has desire as the cause.
They say what else (other than mutual union) can be there". ||8||

The meaning of saying that world is untrue is that for the people of demoniacal nature there is no system of right or wrong. It is not same as Maya of Advaita. Here it is about non acceptance of Veda as the source of valid knowledge. The main goal is satisfying one's own cravings.

This is about the Charvaka philosophy prevalent in those days. It is opposite of the Dvaita Advaita Visishtha Dvaita philosophies. Charvaka philosophy holds that there is no god other than King. Supreme enjoyment is the purpose of life. What we hear in Gita is that such people are the scums of the earth.

||Sloka 9||

एतां दृष्टिमवष्ठभ्य नष्ठात्मानोऽल्पबुद्धयः |
प्रभवन्त्युग्रकर्माणः क्षयाजगतोऽहिताः॥9||

स॥ ते एतां दृष्ठिं अवष्टभ्य नष्टात्मनः अल्पबुद्धयः उग्रकर्माणः अहिताः जगतः क्षयाय प्रभवन्ति ||9||

||Sloka meanings||

एतां दृष्ठिं अवष्टभ्य - holding on to this view
नष्टात्मनः अल्पबुद्धयः - people with no conscience, of poor intellect
उग्रकर्माणः अहिताः - people given to fearful actions, inimical people
जगतः क्षयाय प्रभवन्ति - take birth for the ruin of this world.

||Sloka summary||

"Holding on to this view, people with no conscience, of poor intellect, people given to fearful actions, inimical people, take birth for the ruin of this world". ||9||

The people described here are those with demoniacal attributes.

||Sloka 10||

काममाश्रित्य दुष्पूरं दम्बमानमदान्विताः।
मोहाद्गृहीत्वाऽसद्ग्राहन् प्रवर्तन्तेऽशुचिव्रताः॥10||

स॥ दुष्पूरं कामं आश्रित्य दम्भमानमदान्विताः मोहात् असत् ग्राहान् गृहीत्वा अशुचिव्रताः प्रवर्तन्ते॥

॥Sloka meanings||

दुष्पूरं कामं आश्रित्य - resorting to unsatiable desires
दम्भमानमदान्विताः - filled with vanity, pride and arrogance
मोहात् - due to delusion
असत् ग्राहान् गृहीत्वा - clinging to deluded thoughts,
अशुचिव्रताः प्रवर्तन्ते- indulge in impure practices.

||Sloka summary||

"Resorting to unsatiable desires, filled with vanity, pride and arrogance
due to delusion, they indulge in impure practices, clinging to deluded thoughts". ||10||

"दुष्पूरं", meaning insatiable, describes the true form of desires. Desires can never be fulfilled. Hope for fulfilling grows even as the wishes themselves grow. This is because of lack of discrimination.

||Sloka 11||

चिन्तामपरिमेयां च प्रळयान्तामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः॥11||
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थ मन्यायेनार्थसंचयान्॥12||

स॥ च अपरिमेयाम् प्रळयान्ताम् चिन्ताम् उपाश्रिताः कामोपभोगपरमाः एतावत् इति निश्चिताः आशापाशशतैर्बद्धाः कामक्रोधपरायणाः काम भोगार्थं अर्धसंचयान् ईहन्ते॥

॥Sloka meanings||
चिन्ताम् उपाश्रिताः - beset with worries
अपरिमेयाम् प्रळयान्ताम् -unending , lasting till the end of dissolution
कामोपभोगपरमाः एतावत् - enjoyment of desirable objects as the ultimate object,
इति निश्चिताः - that this is all

||Sloka summary||

"Beset with unending worries lasting till the end of dissolution, holding that enjoyment of desirable objects as the ultimate object of all;"||11||

Again, these are attributes of those having demoniacal nature, they aim at earning wealth by any means, that includes unjust means, to satisfy their lust for enjoyment. The lust being the driver.

||Sloka 12||

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थ मन्यायेनार्थसंचयान्॥12||

स॥ आशापाशशतैर्बद्धाः कामक्रोधपरायणाः काम भोगार्थं अन्यायेन अर्धसंचयान् ईहन्ते॥

॥Sloka meanings||

आशापाशशतैर्बद्धाः- bound by the hundreds of bonds of hope
कामक्रोधपरायणाः- filled with lust and anger
काम भोगार्थं - for enjoying the objects of their desire
अन्यायेन अर्धसंचयान् ईहन्ते - unjustly acquire heaps of wealth
.

||Sloka summary ||

"Bound by the hundreds of bonds of hope, filled with lust and anger, they unjustly acquire heaps of wealth for enjoying the objects of their desire ||12||

They strive very hard, not to promote Dharma, but to indulge these two, namely lust and anger.

What is their thought process?
Krishna elaborates in Slokas 13, 14, and 15.

||Sloka 13||

इदमद्य मयालब्धमिमं प्राप्स्येमनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥13||

स॥इदं अद्य मया लब्धं | इदं मनोरथं प्राप्स्ये। इदं धनं अस्ति। इमं धनं अपि पुनः भविष्यति॥13||

||Sloka meanings||

इदं अद्य मया लब्धं - This has been gained by me today
इदं मनोरथं प्राप्स्ये- This wish I will acquire
इदं धनं अस्ति- This wealth is there
इमं धनं अपि पुनः भविष्यति- Again this wealth will come to me .

||Sloka summary||

"This has been gained by me today; this wish I will acquire; this wealth is there.
Again, this wealth will come to me;"||13||

||Sloka 14||

असौ मयाहतश्शत्रुः हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी॥14||

स॥ असौ शत्रुः मया हतः। अपरान् अपि च हनिष्ये | अहं ईश्वरः | अहं भोगी | अहं सिद्धः। (अहं) बलवान् सुखी (च)|| 14||

||Sloka meanings||

असौ शत्रुः मया हतः- This enemy has been killed by me
अपरान् अपि च हनिष्ये - will kill other( enemies ) too
अहं ईश्वरः - I am the Lord
अहं भोगी नेनु - I am the enjoyer
अहं सिद्धः- I am established
बलवान् सुखी (च)- Strong and happy too.

||Sloka summary||

"This enemy has been killed by me, will kill other (enemies) to; I am the Lord; I am the enjoyer; I am established strong and happy too;"||14||

These are precisely the words of people who are egocentric. That is precisely the demoniacal nature

||Sloka 15||

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः॥15||

स॥ (अहं) आढ्यः अभिजनवान् अस्मि। मया सदृशः अन्यः कः अस्ति। (अहं) यक्ष्ये | (अहं) दास्यामि।(अहं) मोदिष्ये। इति अज्ञानमोहिताः सन्तः॥ 15||

||Sloka meanings||

(अहं) आढ्यः अभिजनवान् अस्मि- I am wealthy and high born.
मया सदृशः अन्यः कः अस्ति- who is there equal to me
(अहं) यक्ष्ये - I (shall) perform Sacrifice
(अहं) दास्यामि- I (shall) give
(अहं) मोदिष्ये- I (shall) rejoice
इति अज्ञानमोहिताः सन्तः- Thus the deluded ones with lack of discrimination think.

||Sloka summary||

"I am wealthy and high born; Who is there equal to me? I shall perform Sacrifice.
I shall give; I shall rejoice; Thus, the deluded ones with lack of discrimination think". ||15||

||Sloka16||

अनेकचित्तविभ्रान्ता मोहजाल समावृताः।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ॥16||

स॥ (तथा) अनेक चित्तविभ्रान्ताः मोहजाल समावृताः कामभोगेषु प्रसक्ताः अशुचौ नरके पतन्ति॥16||

||Sloka meanings||

अनेक चित्तविभ्रान्ताः - bewildered by numerous thoughts
मोहजाल समावृताः - caught in the net of delusion
कामभोगेषु प्रसक्ताः - engrossed in the enjoyment of desirable objects
अशुचौ नरके पतन्ति- fall into a foul hell

|| Sloka summary ||

"Thus, bewildered by numerous thoughts, caught in the net of delusion, engrossed in the enjoyment of desirable objects,
they fall into a foul hell". ||16||

Thus, in the world, however much wealth they may accrue, or fame they may accrue, the ego centric person intoxicated with wealth, filled with pride ultimately falls into the foulest hell like Vaitarni.

||Sloka 17||

आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाऽविधिपूर्वकम्॥17||

स॥ आत्म संभाविताः स्तब्धाः धनमान मदान्विताः ते दम्भेन अविधि पूर्वकं नाम यज्ञैः यजन्ते॥17||

|| Sloka meanings ||

आत्म संभाविताः - self-conceited people
स्तब्धाः धनमान मदान्विताः - haughty filled with pride and intoxication of wealth
ते दम्भेन - with ostentation they
अविधि पूर्वकं नाम यज्ञैः यजन्ते-
perform Sacrifices in name only, indifferent to the Vedic injunctions,

|| Sloka summary ||

"Self-conceited people, haughty filled with pride and intoxication of wealth
they perform Sacrifices with ostentation, in name only, indifferent to the Vedic injunctions". ||17||

We will recall all that has been said in the last few slokas.

The people of demoniacal nature think as follows

"इदं अद्य मया लब्धं"- This has been gained by me today.
"इदं प्राप्स्ये मनोरथम्" - This wish I will acquire!
"इदं(धनं) अस्ति" - This wealth is there.
"इदं(धनं) अपि मे पुनः भविष्यति" - Again this wealth will come to me!
असौ शत्रुः मया हतः- This enemy has been killed by me
अपरान् अपि च हनिष्ये - will kill other( enemies ) too
अहं ईश्वरः - I am the Lord
अहं भोगी नेनु - I am the enjoyer
अहं सिद्धः- I am established
बलवान् सुखी (च)- Strong and happy too.

These are truly the words of people blinded by pride." I am the Lord"; "I am powerful and happy"; "I am high born"; "There is none who can equal to me"; This they say with pride. Thinking they are great; they perform Sacrifices in name only without following the specified processes.

Such people not realizing the Bhagavan residing in others and in themselves too, they hate others. Thus, in fact hating the Supreme one.

||Sloka 18||

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मापरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः॥18||

स॥ (ते) अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः आत्मदेहेषु परदेहेषु च (स्थितं) मां प्रद्विषन्तः अभ्यसूयकाः ||18||

|| Sloka meanings ||
अहंकारं बलं दर्पं - ego, power, and arrogance
कामं क्रोधं च संश्रिताः - resorting to passion and anger
प्रद्विषन्तः- hating
आत्मदेहेषु परदेहेषु च ( स्थितं ) मां - Me residing in their own and other's bodies
अभ्यसूयकाः envious by nature

||Sloka summary||

"Resorting to ego, power, arrogance, passion, and anger, hating
Me, residing in their own and other's bodies, become envious by nature". ||18||

||Sloka 19||

तानहं द्विषतः क्रूरान् संसारेषु नराधमान्।
क्षिपाम्यजस्र मशुभान् आसुरीष्वेव योनिषु॥19||

स॥ द्विषतः क्रूरान् अशुभान् तान् नराधमान् अहम् संसारेषु असूरीषु योनिषु एव अजस्रं क्षिपामि॥ 19||

||Sloka meanings||

तान् द्विषतः- those hateful
क्रूरान् अशुभान् नराधमान् - cruel, evil doers, vilest of human beings
अहम् अजस्रं क्षिपामि- I forever cast them.
संसारेषु असूरीषु योनिषु एव -
in this world into the demoniacal wombs

||Sloka summary||

" I forever cast, those hateful cruel, evil doers, vilest of human beings,
in this world into the demoniacal wombs."||19||

||Sloka 20||

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।
मामप्राप्यैव कौन्तेय ततोयान्त्यधमां गतिम्॥20||

स॥ हे कौन्तेय ! असुरीम् योनिम् आपन्नाः मूढाः जन्मनि जन्मनि माम् अप्राप्य एव ततः अधमाम् गतिं यान्ति ||20||

|| Sloka meanings ||

असुरीम् योनिम् आपन्नाः - Being born in the demoniacal wombs
मूढाः जन्मनि जन्मनि माम् - the deluded ones, unable to attain Me for many births
ततः अधमाम् गतिं यान्ति - attaining even worse state.

||Sloka summary||

"O Kaunteya, being born in the demoniacal wombs, the deluded ones, unable to attain Me for many births, are attaining even worse state". ||20||

||Sloka 21||

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभः तस्मा देतत्रयं त्यजेत्॥21||

स॥ कामः क्रोधः तथा लोभः इदं त्रिविधं नरकस्य द्वारं (सन्ति) | (ते) आत्मनः नाशनं (कुरुथ)| तस्मात् एतत् त्रयं त्यजेत् ||

||Sloka meanings||

कामः क्रोधः तथा लोभः - Passion , anger and greed
इदं त्रिविधं नरकस्य द्वारं - these are three gates to the hell
आत्मनः नाशनं - they destroy the Jiva
तस्मात् एतत् त्रयं त्यजेत् - Hence these three are to be rejected.

||Sloka summary ||

"Passion, anger and greed, these are three gates to the hell.
they destroy the Jiva. Hence these three are to be rejected". ||21||

Shankaracharya says in his commentary that as soon the man enters these gates of passion, anger, and greed, the Self is destroyed. Hence all the three are to be rejected forthwith.

|| Sloka 22||

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
अचरत्यात्मनः श्रेयः ततो यान्तिपरां गतिम्॥22||

स॥ हे कौन्तेय ! एतैः त्रिभिः तमोद्वारैः विमुक्तः नरः अत्मनः श्रेयः आचरति | ततः परां गतिं याति ||22||

||Sloka meanings||

विमुक्तः नरः - man who is freed
एतैः त्रिभिः तमोद्वारैः - from these three gates of hell
अत्मनः श्रेयः आचरति - doing a favor for himself
ततः परां गतिं याति - hence attains the highest goal

||Sloka summary ||

"O Kaunteya, the man, who is freed from these three gates of hell, is doing a favor for himself and hence attains the highest goal". ||22||

This is in line with earlier utterances like, "जहि शतृं महाबाहो कामरूपम् दुरासदम्", saying "O mighty armed, destroy that enemy in the form of desire, which is difficult to subdue".

Shankaracharya commentary reads like a dialogue of a Guru teaching his disciple. It goes like this; " Released from them, 'the doors of hell' whose essence is suffering and delusion, man does - what? He does what 'promotes his good'. (Having been) blocked by them before, he could not do so; now that they (those gates) are no longer there, he can (do what is good). Doing what promotes good, he proceeds to the Supreme goal, even Moksha."

||Sloka 23||

यश्शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न ससिद्धिमवाप्नोति न सुखं न परां गतिम्॥23||

स॥ यः शास्त्रविथिम् उत्शृज्य कामकारतः वर्तते सः सिद्धिं न अवाप्नोति। न सुखं न परां गतिं (च) ( आप्नोति)||23||

||Sloka meanings||

यः शास्त्रविथिम् उत्शृज्य - whoever rejecting the prescribed injunctions
कामकारतः वर्तते - works for fulfilling his desires
सः सिद्धिं न अवाप्नोति- he will not attain fulfilment.
न सुखं न परां गतिं (च)- does not achieve happiness or Supreme Goal

||Sloka summary ||

"Whoever rejecting the prescribed injunctions, works for fulfilling his desires, he will not attain fulfilment. He does not achieve happiness or Supreme Goal". ||23||

||Sloka 24||

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्र विधानोक्तं कर्मकर्तुमिहार्हसि॥24||

स॥ तस्मात् ते कार्याकार्यव्यवस्थितौ शास्त्रं प्रमाणं | शास्त्रविधानोक्तं ज्ञात्वा इह कर्म कर्तुं (त्वं) अर्हसि॥24||

|| Sloka meanings ||

तस्मात् कार्याकार्यव्यवस्थितौ -hence in the matter determining what is to be done or not done
शास्त्रं प्रमाणं - scriptures are the authority.
शास्त्रविधानोक्तं ज्ञात्वा - knowing the scriptural injunctions
इह कर्म कर्तुं (त्वं) अर्हसि - you ought to perform your duty here.

|| Sloka summary ||

"Hence, in the matter determining what is to be done or not done, scriptures are the authority. Knowing the scriptural injunctions, you ought to perform your duty here."||24||

"कर्म कर्तुं अर्हसि" saying you ought to do Karma, Krishna says that for doing Karma, knowledge of Sastras is necessary. Krishna says, having known the scriptural injunctions then perform one shall perform his duty.

Here the divine and demoniacal attributes have been highlighted. The conclusion is that give the demoniacal attributes of passion, anger and greed are to be discarded. Having given up that man becomes free to follow what is good to him and thus obtain the ultimate goal too.

इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुन संवादे दैवासुर संपद्विभाग योगो नाम
षोडशोऽध्यायः
||om tat sat||