Bg 16.1-24

 16.1

The Blessed Lord said:

Fearlessness, purity of mind, steadfastness in knowledge and yoga, charity, self-control, sacrifice, study of scriptures, austerity, uprightness, ||1||

Non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to fault-finding, compassion towards beings, freedom from covetousness, gentleness, modesty, absence of fickleness, ||2||

Vigor, forgiveness, fortitude, purity, absence of malice, absence of pride - these belong to one born for the divine nature, O Bhārata. ||3||

Śrīdhara:
Having abandoned the demonic qualities, men who take refuge in the divine qualities alone are liberated. To determine this, their distinction is now given in the sixteenth chapter.

It was said in the previous chapter that one who understands this becomes wise and accomplished, O Bhārata. In this regard, who understands this truth? Or who does not understand? Expecting such questions, the sixteenth chapter begins to distinguish between those qualified and unqualified for knowledge of truth. For when the goal has been determined, there is a desire to know who is qualified. As the Bhaṭṭas have said:

"When the burden that is to be carried by someone is first weighed, then it can be determined that it is to be carried by the shoulder."

In this regard, he describes the divine qualities which are the attributes of the qualified person in three verses beginning with "fearlessness". Abhayam (fearlessness) is the absence of fear. Sattva-saṃśuddhiḥ (purity of mind) is the clarity of the mind. Jñāna-yoga-vyavasthitiḥ (steadfastness in knowledge and yoga) is firm establishment in the means of self-knowledge. Dānam (charity) is the appropriate distribution of one's own food, etc. Damaḥ (self-control) is the restraint of the external senses. Yajñaḥ (sacrifice) is the new and full moon sacrifices, etc. according to one's qualification. Svādhyāyaḥ (study of scriptures) is the sacrifice to Brahman, etc. Or it may be sacrifice through chanting. Tapaḥ (austerity) is the physical etc. that will be described in the next chapter. Ārjavam (uprightness) is straightforwardness. ||1||

Furthermore, ahiṃsā (non-violence) is abstaining from harming others. Satyam (truthfulness) is speaking what is seen as it is. Akrodhaḥ (freedom from anger) is the non-arising of agitation in the mind even when struck. Tyāgaḥ (renunciation) is generosity. Śāntiḥ (tranquility) is calmness of mind. Paiśunam is revealing the faults of others in their absence. Apaiśunam is abstaining from that. Dayā (compassion) is towards beings in distress. Aloluptvam (freedom from covetousness) is absence of greed. The dropping of the letter 'a' is archaic usage. Mārdavam (gentleness) is softness, non-cruelty. Hrīḥ (modesty) is shame before people in engaging in improper acts. Acāpalam (absence of fickleness) is freedom from useless activity. ||2||

Furthermore, tejaḥ (vigor) is boldness. Kṣamā (forgiveness) is restraint of anger when insults etc. arise. Dhṛtiḥ (fortitude) is steadying the mind when sinking into sorrow etc. Śaucam (purity) is external and internal cleanliness. Adrohaḥ (absence of malice) is lack of desire to harm. Atimānitā is excessive pride in oneself as worthy of honor. Its absence is nātimānitā (absence of pride). These twenty-six qualities beginning with fearlessness belong to one born for the divine nature, i.e. one born with an inclination towards the divine, sattvic qualities suitable for gods. They belong to a person of future good fortune. ||3||

Madhusūdana:
In the previous chapter it was said "Below and above are spread its branches, bound by action in the human world" [Gītā 15.2]. Here the tendencies manifesting in the human body according to past actions were stated to be the intermediate roots of saṃsāra. These were indicated in the ninth chapter as the divine, demonic and rākṣasa natures of beings. Among these, the sattvic auspicious tendency which is the cause of engaging in the means of karma and self-knowledge taught by the Vedas is called the divine nature. Similarly, the rajasic and tamasic inauspicious tendencies which are the cause of engaging in all harmful acts by transgressing Vedic prohibitions and following natural likes and dislikes are called the demonic and rākṣasa natures. Among these, the demonic nature is characterized by the predominance of attachment due to emphasis on sense enjoyment, while the rākṣasa nature is characterized by the predominance of hatred due to emphasis on violence - this is the distinction. But now, the sattvic auspicious tendency which is the cause of engaging in acts prescribed by scripture in accordance with scripture is called the divine wealth. The rajasic and tamasic inauspicious tendencies which are the cause of engaging in objects prohibited by scripture by transgressing it are called the demonic wealth, combining the rākṣasa and demonic into one. Thus to explain the division of auspicious and inauspicious tendencies into two groups, well-known in śruti texts like "There are two kinds of Prajāpati's offspring - the gods and the demons", for adopting the auspicious and abandoning the inauspicious, the sixteenth chapter begins. First, the divine wealth to be adopted is described in three verses.

Abhayam (fearlessness) is being free from doubt and firmly established in practicing what is taught by scripture, or being free from fear like "How will I live alone without any possessions?" Sattva-saṃśuddhiḥ (purity of mind) is the purity or clarity of the internal organ, its complete fitness for the manifestation of the truth of the Lord, or abstaining from deceiving others, hypocrisy, untruth, etc. Deceiving others is subjugating them through trickery. Hypocrisy is behaving outwardly different from what is in the heart. Untruth is speaking what is not seen, etc. Jñānam (knowledge) is understanding the truth of the self from scripture. Yogaḥ is making that a direct experience through one-pointedness of mind. Their vyavasthitiḥ (steadfastness) is being always established in them - this is jñāna-yoga-vyavasthitiḥ. When abhayam is interpreted as resolving to and maintaining the giving of fearlessness to all beings, this also indicates other supreme duties. Sattva-saṃśuddhiḥ is the mind being free from impurities like doubt and misconception through maturity in hearing the scriptures etc. Jñānam is direct realization of the self. Yogaḥ is human effort conducive to destroying the mind and exhausting tendencies. Vyavasthitiḥ qualified by these is the state of a liberated-while-living one distinct from an ordinary person - this is jñāna-yoga-vyavasthitiḥ. When explained in this way, this divine wealth should be seen as the very form of the fruit. Since purity of mind is not possible without devotion to the Lord, that too is stated by implication.

"But great souls, O Pārtha, taking refuge in the divine nature, worship Me with undistracted minds, knowing Me as the imperishable source of beings." [Gītā 9.13]

Because divine wealth and devotion to God have been mentioned in the ninth chapter, and due to the supreme excellence of devotion to God, it should be understood that it is not listed together with fearlessness and other qualities.

Having spoken of the divine wealth that is the fruit of the greatly fortunate paramahaṃsas (supreme renunciates), he now speaks of the practices that are means for those of lower status like householders. Dāna (charity) is the distribution of food and other possessions according to one's ability as prescribed by scripture. Dama (self-control) is restraint of the external senses, abstaining from sexual activity except at the proper time. The word "ca" (and) indicates the inclusion of other virtues of restraint not explicitly mentioned. Yajña (sacrifice) refers to Vedic rituals like the Agnihotra and new and full moon sacrifices, as well as the fourfold smārta (remembered) sacrifices to gods, ancestors, beings and humans. Brahma-yajña is mentioned separately as svādhyāya (self-study). The word "ca" indicates inclusion of other virtues of activity not explicitly mentioned. These three are for householders. Svādhyāya is the brahma-yajña for unseen results, in the form of studying the Ṛg Veda etc. Although yajña could refer to the five great sacrifices, it is mentioned separately to indicate it is especially a duty of celibate students. Tapas (austerity) is of three types - physical etc. - which will be described in the seventeenth chapter, and is the special duty of forest dwellers. Thus having stated the special duties of the four stages of life, he now states the special duties of the four social classes. Ārjava (straightforwardness) is lack of crookedness, not concealing one's knowledge from worthy listeners. ||1||

Ahiṃsā (non-violence) is not being a cause of injury, the cutting off of the life-breath of living beings. Satya (truthfulness) is speaking what is real without causing harm. Akrodha (absence of anger) is calming down at that time the anger that arises when insulted or struck by others. Tyāga (renunciation) is sannyāsa (complete renunciation), since dāna (charity) was mentioned earlier. śānti (tranquility) is calmness of the inner faculties, since dama (self-control) was mentioned earlier. Apaiśuna (absence of fault-finding) is not revealing others' faults behind their backs. Dayā (compassion) is sympathy for suffering beings. Aloluptva (absence of greed) is the senses not being affected even in the presence of sense objects. Mārdava (gentleness) is lack of cruelty, instructing disciples etc. without using harsh speech even when refuting wrong views. Hrī (modesty) is shame that prevents engaging in improper actions. Acāpala (absence of fickleness) is not engaging in purposeless activity of speech, hands etc. Ārjava to acāpala are the special virtues of brahmins. ||2||

Tejas (vigor) is not being overpowered by foolish women, children etc. Kṣamā (forgiveness) is not becoming angry towards the cause of disrespect even when able to retaliate. Dhṛti (fortitude) is the special effort that supports the body and senses even when they are depressed, so they do not sink down. These three are special to kṣatriyas. śauca (purity) is internal, the absence of deceit and falsehood in financial dealings etc., not external purity from water etc., which relates to bodily cleanliness and does not create mental impressions. Only mental impressions divided into sāttvika etc. are meant to be explained here as divine and demonic qualities. If understood as impressions in some form like self-study etc., that too is acceptable. Adroha (absence of malice) is not taking up weapons etc. with intent to harm others. These two are special to vaiśyas. Nātimānitā (absence of excessive pride) is humility towards those worthy of respect, not having an exaggerated sense of one's own importance. This is the special virtue of śūdras. The special and general duties of social classes and life stages are indicated here as means of inquiry according to śruti texts like "Brahmins seek to know That through reciting the Vedas, through sacrifice, charity, austerity and fasting" [BAU 4.4.22]. These virtues arise, are produced, for a person born with divine wealth, a continuity of pure sattva impressions manifested by good deeds at the time of taking birth, according to śruti texts like "Knowledge and action take hold of him along with his former wisdom" [BAU 4.4.2], "One becomes good by good deeds, bad by bad deeds" [BAU 4.4.5]. By addressing him as "O Bhārata," he indicates that you are fit for such virtues, being purified by birth in a pure lineage. ||3||

Viśvanātha:

In the sixteenth chapter he described both
The divine and demonic qualities and natures,
The Lord spoke of two types of creation -
Divine and demonic - O Akṣaya.

Recalling that the fruits of the tree of saṃsāra described in the previous chapter beginning with "roots above, branches below" were not described, in this chapter he will describe its twofold fruits - liberating and binding. First he states the liberating ones with three verses beginning with "abhaya" (fearlessness). Abhaya is freedom from fear, like "How will I live alone in a desolate forest, having abandoned son and wife?" Sattva-saṃśuddhi is clarity of mind. Jñāna-yoga-vyavasthiti is steadfastness in the means of knowledge beginning with humility. Dāna is distributing one's own food etc. as appropriate. Dama is restraint of the external senses. Yajña is worship of God. Svādhyāya is recitation of the Vedas. The rest are clear. Tyāga is renouncing possessiveness towards son, wife etc. Aloluptva is absence of greed. These twenty-six qualities beginning with fearlessness arise for a person born with divine wealth, who has obtained birth at a moment indicating the attainment of sāttvika qualities. ||1-3||

baladevaḥ :

In the sixteenth chapter, Krishna spoke about the divine and demonic qualities, indicating in order which of them should be accepted and which rejected.

Previously, in "aśvattha-mūlāny anusantatāni", etc., the auspicious and inauspicious tendencies caused by past karma were described as subsidiary roots of the tree of samsara. These same tendencies were mentioned in the ninth chapter as the divine, demonic and rākṣasa (demonic) natures of beings. Among these, the sattvic auspicious tendency that leads to following Vedic injunctions and aids in liberation is the divine nature. This is the divine quality mentioned here, the desirable fruit of the tree. The rajasic and tamasic inauspicious tendencies that follow natural attraction and aversion, causing all misfortune, are the demonic and rākṣasa natures that lead to hell. These are the undesirable fruits of the demonic qualities. The sixteenth chapter begins to explain this.

Here the Lord describes the divine qualities starting with "abhayam" (fearlessness) in three verses. The duties of the four āśramas (stages of life) and varṇas (social classes) are described in order. For sannyāsīs (renunciants), He mentions: abhayam - freedom from fear of "How will I survive alone without effort?"; sattva-saṃśuddhiḥ - purity of mind through following the duties of one's āśrama; jñāna-yoga-vyavasthitiḥ - steadfastness in the means of knowledge like listening, etc. - these three.

For brahmacārīs (celibate students), He mentions: svādhyāya - dedication to Vedic study, understanding that "This impersonal collection of syllables teaches about the powerful Lord" - this one.

For vānaprasthas (forest dwellers), He mentions: tapa - austerity. This should be understood as the threefold austerity of body, etc. to be explained in the eighteenth chapter - this one.

Among the varṇas, for brāhmaṇas He mentions: ārjavam - simplicity, understood as not concealing one's knowledge from faithful listeners; ahiṃsā - non-violence, not destroying the livelihood of creatures; satyam - truthfulness, speech that corresponds to what is seen and is not connected with falsehood; akrodhaḥ - controlling anger that arises when insulted by wicked people; tyāgaḥ - renunciation, not expressing harsh words even then; śāntiḥ - control of the mind; apaiśunam - not speaking words that harm others behind their backs; bhūteṣu dayā - compassion for beings, inability to tolerate their suffering; aloluptvam - freedom from greed (pa elision is Vedic); mārdavam - gentleness, inability to bear separation from association with good people; hrīḥ - shame in doing wrong actions; acāpalam - absence of frivolous activity - these twelve.

For kṣatriyas He mentions: tejaḥ - not being overpowered by insignificant people; kṣamā - absence of anger towards one's inferior who insults, even when able to retaliate; dhṛtiḥ - effort that supports the body and senses so they do not become depressed - these three.

For vaiśyas He mentions: śaucam - purity in business dealings, absence of deceit, etc.; adrohaḥ - not taking up weapons with desire to harm others - these two.

For śūdras He mentions: nātimānitā - absence of thinking oneself worthy of worship, humility towards the three higher varṇas - this one. Thus twenty-six qualities are mentioned.

These should be understood as the main qualities in each case, also indicating other unmentioned qualities. These divine auspicious tendencies, manifested by good deeds about to bear fruit at the time of taking birth, characterize a person born with them. They arise according to the scriptural statement "One becomes virtuous through virtuous deeds, sinful through sinful deeds." The gods are characterized by following the Supreme Lord. This is their wealth. Since it leads to knowledge and devotion that attain Him, it is the desirable fruit of the tree of samsara. ||1-3||

bhg 16.4

Pride, arrogance, excessive self-conceit, anger, harshness, and ignorance - these, O Partha, are the qualities of one born with the demonic nature. ||4||

Śrīdhara: He describes the demonic qualities beginning with "dambhaḥ". dambhaḥ is hypocrisy. darpaḥ is arrogance of mind due to wealth, knowledge, etc. abhimānaḥ was mentioned earlier. krodhaḥ is anger. pāruṣyam is harsh speech, like calling a one-eyed person sighted, an ugly person beautiful, a low-born person high-born, etc. ajñānam is lack of discrimination, false understanding regarding what should and should not be done. abhijātasya pārtha means "O Partha, of one born with". He explains: The demonic nature is the wealth of demons. That is the meaning of "of one born with". ||4||

Madhusūdana: After describing the divine qualities to be accepted, he now briefly describes in one verse the demonic qualities to be rejected, beginning with "dambhaḥ". dambhaḥ is advertising oneself as virtuous, which is hypocrisy. darpaḥ is a type of pride arising from wealth, relatives, etc. that leads to disrespecting great people. atimānaḥ is attributing excessive worthiness of worship to oneself. The Śatapatha Brāhmaṇa states: "Both gods and demons were descendants of Prajāpati. The demons, through excessive pride, said 'In what should we offer oblations?' and offered in their own mouths. Through excessive pride they were defeated. Therefore one should not be excessively proud, for excessive pride is the door to defeat." krodhaḥ is the specific mental state of blazing anger that causes harm to oneself and others. pāruṣyam is the habit of speaking harshly face-to-face. The word ca includes other faults of character like fickleness that are not mentioned. ajñānam is lack of discrimination regarding what should and should not be done. The word ca includes other faults of privation like lack of patience that are not mentioned. āsurīm means the demonic nature composed of rajas and tamas, the series of inauspicious tendencies, manifested by sinful deeds at the time of taking birth, that characterize an evil person born with them. Such a person has the faults from pride to ignorance, not the virtues like fearlessness. The vocative "O son of Pṛthā" indicates his unfitness for this due to his pure lineage. ||4||

Viśvanātha: He describes the binding fruits: dambhaḥ is advertising oneself as virtuous while being unvirtuous. darpaḥ is pride due to wealth, knowledge, etc. abhimānaḥ is desiring respect from others or attachment to wife, children, etc. krodhaḥ is well-known. pāruṣyam is harshness. ajñānam is lack of discrimination. āsurīm also indicates the rākṣasa nature. These qualities of pride, etc. belong to a person born at a moment indicating attainment of the rajasic and tamasic natures. ||4||

Baladeva: Now he describes the cause of hell, the demonic nature, in one verse starting with "dambha". Dambha (hypocrisy) is practicing dharma for the sake of appearing religious. Darpa (pride) is arrogance born of knowledge and high birth. Self-importance is the belief in one's own worthiness of worship. Krodha (anger) is well-known. Pāruṣya (harshness) is directly speaking roughly. The word "ca" includes impulsiveness and other qualities. Ajñāna (ignorance) is the absence of discrimination between what should and should not be done. Another "ca" includes impatience and other qualities. These arise in a person born with demonic tendencies manifested by evil deeds ready to take bodily form. The śruti says "The sinful by sin".

BG 16.5

daivī saṃpad vimokṣāya nibandhāyāsurī matā |
mā śucaḥ saṃpadaṃ daivīm abhijāto 'si pāṇḍava ||5||

Śrīdhara: Showing the result of these two natures, he says "daivī". One endowed with divine nature is qualified for the knowledge of truth taught by me. But one with demonic nature is eternally bound to saṃsāra (cycle of rebirth). Hearing this, Arjuna became anxious wondering "Am I qualified for this or not?" The Lord consoles him: "O Pāṇḍava, do not grieve, for you are born with divine qualities."

Madhusūdana: The distinction between the fruits of these two natures is stated in "daivī". The sattvic actions prescribed for one's varṇa and āśrama, performed without desire for fruits, constitute one's divine nature. This leads to purity of being, devotion to God, establishment in knowledge and yoga, and ultimately to liberation from the bondage of saṃsāra (cycle of rebirth). Therefore, those seeking the highest good should adopt this. But the rajasic and tamasic actions prohibited by scripture, performed with desire for fruits and with ego, constitute one's demonic nature. The rākṣasic nature is included in this. This is considered to lead to certain bondage to saṃsāra according to the scriptures and those who follow them. Therefore, those seeking the highest good should abandon this. Seeing Arjuna doubtful about which nature he possesses, the Lord consoles him: "Do not grieve. Do not be sorrowful thinking you have demonic nature. You are born with divine qualities, O Pāṇḍava. Divine nature is well-known in other sons of Pāṇḍu also, what to speak of you."

Viśvanātha: Showing the result of these two natures, he says "daivī". Seeing Arjuna distressed thinking "Alas! Alas! This demonic nature leading to bondage in saṃsāra is seen in me who desires to kill relatives with arrows and who possesses harshness, anger, etc.", the Lord consoles him saying "Do not grieve". The word "Pāṇḍava" implies: "For you who are born in a kṣatriya family, harshness, anger, etc. in battle are indeed prescribed by dharma-śāstra. Only outside of that do you have demonic qualities like violence."

Baladeva: The distinction between the fruits of these two natures is clearly stated in half a verse starting with "daivī". Seeing Arjuna sorrowful thinking "This demonic nature in me who desires to kill respected teachers like Droṇa with a shower of arrows and who possesses anger and harshness will lead to hell", he addresses him saying "Do not grieve". The word "Pāṇḍava" implies: "For you as a kṣatriya, shooting arrows and harshness in battle are indeed prescribed, so that is divine nature. Only outside of that is it demonic. Therefore do not grieve."

BG 16.6

dvau bhūta-sargau loke 'smin daiva āsura eva ca |
daivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu ||6||

Śrīdhara: To explain that demonic nature should be completely abandoned, he elaborates on it saying "dvau". Listen from my true words about the two types of creation of beings. By combining the rākṣasic and asuric natures, two are mentioned. Thus there is no contradiction with the three types of nature mentioned in the ninth chapter starting with "Those of rākṣasic and asuric natures resort to the deluding nature." The rest is clear.

Madhusūdana: One may say the rākṣasic nature is included in the asuric due to similarity in being inclined towards actions prohibited by scripture, with sometimes a distinction made based on predominance of sensual enjoyment or violence to creatures. But human nature is a third separate category, as śruti says "The three creations of Prajāpati - gods, humans and asuras - lived as celibate students with their father Prajāpati" [BAU 5.2.1]. So that should also be stated as belonging to the category to be abandoned or adopted. To address this, he says "dvau".

In this world, in the entire path of saṃsāra, there are only two types of human creation. Which two? Divine and demonic. There is no additional rākṣasic or human creation. When a human overcomes the naturally arisen attraction and aversion through the strength of scriptural refinement and becomes devoted to dharma, then he is a deva (god). But when he overcomes scriptural refinement through the strength of naturally arisen attraction and aversion and becomes devoted to adharma, then he is an asura (demon). This duality is justified as there is no third category besides dharma and adharma. It is also heard in śruti: "There were two types of Prajāpati's offspring: devas and asuras. The devas were younger and the asuras were elder. They competed for these worlds. The devas said 'Come, let us overcome the asuras in the sacrifice through the Udgītha'" [BAU 1.3.1]. In the passage mentioning restraint, charity and compassion, where it says "The three offspring of Prajāpati", humans lacking restraint, charity and compassion, while being asuras, are metaphorically called devas, humans and asuras due to some similarity. So there is no scope for an additional category. Prajāpati instructed humans lacking restraint, charity and compassion through the single syllable "da" to practice restraint, charity and compassion respectively. Different species of devas, asuras and humans are not intended here as the scripture is meant for human beings. Thus it concludes at the end: "This same divine speech thunders 'da da da' - restrain yourselves, give, be compassionate. One should learn these three - restraint, charity and compassion" [BAU 5.2.3]. Therefore it is appropriate to say there are two types of creation as the rākṣasic and human natures are included in the asuric.

Among these, the divine creation has been explained by me to you in detail in various ways - in the second chapter describing one of steady wisdom, in the twelfth describing a devotee, in the thirteenth describing knowledge, in the fourteenth describing one beyond the guṇas, and here starting with "fearlessness". Now listen carefully to my words elaborately explaining the demonic creation, O Pārtha, in order to abandon it. For only what is properly understood can be abandoned. By addressing him as Pārtha (son of Pṛthā), he indicates this should not be neglected.

Viśvanātha: Even so, to explain the demonic nature to the dejected Arjuna, he says "dvau" etc. "Vistaraśaḥ prokta" etc. says Abhaya. "Sattva-saṃśuddhiḥ" etc.

Baladeva: Still perceiving him as not free from sorrow, he elaborates on the demonic nature with "dvau" etc. In this human world eligible for action, there are two kinds of created beings or human creations. When in this human world one shakes off natural attraction and aversion due to scripture and follows the meaning of scripture, then he is divine. But when abandoning scripture one follows unscriptural dharmas under the influence of natural attraction and aversion, then he is demonic. For there is no third category besides dharma and adharma. The śruti also says thus - "dvayā ha prājapatyā devāś cāsurāś ca" etc. [Bau 1.3.1]. Among these, the divine has been explained in detail with "abhayam" etc. Now hear the demonic which I will explain in detail.

bhg 16.7
pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ |
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate ||7||

Śrīdhara: He describes the demonic nature in detail with "pravṛttiṃ ca" etc. in twelve verses. People of demonic nature do not know engagement in dharma and disengagement from adharma. Therefore, purity, proper conduct, and truthfulness do not exist in them at all.

Madhusūdana: He elaborates on the demonic nature to be avoided as a qualification of beings with "pravṛttim" etc. in twelve previous verses. People of demonic nature do not know pravṛtti (engagement) which is the object of engagement, dharma, and from "ca", the prohibitory statements that teach it. Therefore, in them there is no twofold purity, nor proper conduct taught by Manu and others. And truthfulness, speaking what is pleasant, beneficial and factual, does not exist. Although purity and truthfulness are included in proper conduct, they are mentioned separately like a Brahmin and a renunciant. For demons are well known as impure, of improper conduct, speakers of untruth, and deceitful.

Viśvanātha: Engagement in dharma and disengagement from adharma.

Baladeva: He describes the demonic creation with "pravṛttiṃ ca" etc. in twelve verses. Demonic people do not know engagement in dharma and disengagement from adharma. And from the two "ca"s, they do not know the injunctive and prohibitory statements that teach those two. This is said due to lack of faith in the Vedas. In them, purity, external and internal, which is conducive to that engagement, does not exist. Nor proper conduct taught by Manu and others. Nor truthfulness, statements concerning perceived objects connected with the welfare of beings. Thus their instruction etc. is like that of vultures and jackals.

bhg 16.8
asatyam apratiṣṭhaṃ te jagad āhur anīśvaram |
aparaspara-saṃbhūtaṃ kim anyat kāma-haitukam ||8||

Śrīdhara: But how do they not know engagement and disengagement in dharma and adharma taught in the Vedas? Or how would there be an arrangement of happiness and suffering in the world without accepting dharma and adharma? And how would they transgress the commands of God regarding purity, proper conduct, etc.? And without accepting God, how would there be creation of the world? Therefore he says "asatyam" etc. They say the world is that in which there is no truth, no authority of Veda, Purāṇas, etc. The meaning is they do not accept the authority of the Vedas etc. It is said: "The creators of the Veda are three - the jester, the deceitful and the nocturnal creature" etc. Therefore it has no foundation, no basis for arrangement, which is dharma and adharma. They say the diversity of the world is natural. Therefore they say the world has no God who is the creator and arranger. Then how do they speak of the origin of this world? Therefore he says "aparaspara-sambhūtam". Aparaspara means "other and other". They say the world is produced from the union of woman and man mutually from each other. What else? There is no other cause for it. But it is caused by desire alone. They say desire alone of both woman and man is its cause in the form of a continuous flow. ||8||

madhusūdanaḥ: Now, there is a flawless authority called the Veda, which is in the form of God's command and well-known in all worlds, that teaches about dharma and adharma, which are the subjects of engagement and disengagement. And there are smṛti, purāṇa, itihāsa, etc. that depend on it. So how can there be ignorance of engagement, disengagement, and their authority? When there is knowledge, and when there is the Lord as the ruler of those who transgress His command, how can the wicked be devoid of purity, good conduct, etc. by not following it, since even the ruling Lord is well-known in the world and Veda? Therefore, he says "asatyam". The Veda-named authority that reveals the truth, whose subject matter is unobstructed, and the purāṇa etc. that depend on it, do not exist where that is untrue. Even though the form of the Veda is perceptibly established, there is absence of the qualified due to non-acceptance of its authority. Therefore, that which has no established basis as the cause of the system in the form of dharma and adharma is "apratiṣṭham". Similarly, that which has no controller who gives the fruits of auspicious and inauspicious actions is "anīśvaram" - thus say those asuras about the world. Due to the strong obstruction of sin, they do not consider the Veda authoritative. And therefore, by not accepting dharma and adharma taught by it, and the Lord, they fall from human goals by acting as they please - this is the meaning.

If the world is considered to be without the Supreme Lord, who is the controller of nature, aided by dharma and adharma known only through scripture, then how can it originate without a cause? Anticipating this doubt, he says "aparaspara-saṃbhūtam" - the world has originated from the mutual union of man and woman impelled by desire; it is caused by desire alone, devoid of any cause other than desire.

But isn't dharma etc. also a cause? No, he says "kim anyat" - what other unseen cause is there? There is none - this is the meaning. Even if the unseen is accepted, since it ultimately ends in nature somewhere, let the diversity of the world be natural only, as there is no scope for assuming the unseen when the seen is possible. Therefore, desire alone is the cause of beings, not anything else like the unseen, God, etc. - this is the view of the materialists. ||8||

viśvanāthaḥ: He states the view of the asuras: They say the world is "asatyam" - false, perceived through delusion. "apratiṣṭham" - without any basis of support. Indeed, a sky-flower has no foundation - this is the idea. "anīśvaram" - being false, it is not created by God. "aparaspara-sambhūtam" - as those born from sweat etc. are born suddenly. What else is to be said? "kāma-haitukam" - that whose cause is desire alone, the wish of the speakers. Being false, they can imagine it however they like.

Others explain it thus: "asatyam" - where there is no true authority like Veda, Purāṇa etc. As it is said, "The creators of the three Vedas are jesters, cheats and demons", etc. "apratiṣṭham" - where there is no basis in the form of dharma and adharma. The idea is that even dharma and adharma are perceived through delusion. "anīśvaram" - even God is perceived through delusion - this is the idea.

But isn't this world seen to be produced by the special mutual effort of man and woman? This too is just a delusion. Just as a potter has knowledge in producing a pot, parents have no knowledge in producing such a child - this is the idea. "kim anyat" - what else is to be said? This is the idea. Therefore, this world is "kāma-haitukam" - where desire alone is imagined as the cause by one's own wish. Those who can babble about atoms, māyā, God, etc. by force of argument, they declare that alone as its cause - this is the meaning. ||8||

baladevaḥ: He shows their conclusions. Of those who believe in one soul, he says "asatyam". This world is unreal, an expansion of delusion like silver in a shell. "apratiṣṭham" - baseless like a sky-flower. That which has no God as the cause of birth etc. He too is created by delusion just like that. If He existed in reality, the world created by Him would not be mostly seen and destroyed like that. Therefore, they consider the world unreal. The one, featureless, unknowable to all means of knowledge consciousness appears as the other inert, soul and God due to ignorance of it, like elephants, horses, chariots etc. in a dream are uncontradicted until waking. And when there is realization of its true nature, what is imagined by that ignorance would cease along with its being a soul, like dream chariots etc. in deep sleep.

Now he states the view of the naturalist Buddhists with "aparaspara-sambhūtam". The world is not produced by the union of man and woman, as there is no knowledge in the parents in producing a child, like a potter in producing a pot, and because offspring are born even after repeated intercourse, and because those born from sweat etc. are born suddenly. Therefore, this happens from nature alone - this is their view.

Now he speaks of the Lokayatikas, saying "kāma-hetukam". What else needs to be said? Kama alone is the cause of this in the form of a stream between woman and man - thus the suffix ṭhañ in the sense of "its own". Or he speaks of the Jainas, saying kama is the cause of this by one's own will alone. The meaning is that by the force of reasoning, whoever is able to imagine something, he declares that alone to be its cause. ||8||

Embracing this view, those of ruined souls and little intelligence,
Engaging in terrible deeds, arise for the destruction of the world as enemies. ||9||

Sridhara: Moreover, "etām" etc. Relying on this view, this philosophy of the Lokayatikas, being of ruined souls with impure minds and of little intelligence with understanding limited to wicked purposes. Therefore, those whose actions are terrible and cruel, becoming enemies, arise for the destruction of the world - this is the meaning. ||9||

Madhusudana: Thinking this view is desirable like a scriptural view, he says "etām" etc. Embracing this aforementioned Lokayatika view, those of ruined souls who have fallen from the means to the next world, of little intelligence with minds engaged only in visible aims, of terrible actions, enemies through violence, arise as tigers, snakes, etc. for the destruction of the world of living beings. Therefore, this view, being the cause of going to the lowest state, should be completely abandoned by those desiring the highest good - this is the meaning. ||9||

Visvanatha: Thus some demons who argue this way become those of ruined souls, some of little knowledge, some of terrible actions, acting according to their own will, destined for great hell - he says this in eleven verses. "Avaṣṭabhya" means relying on. ||9||

Baladeva: They have also made philosophical systems that determine their own views, relying on which the world is destroyed - he says this with "etām" etc., using the singular for a class. Relying on these philosophical systems, those of little intelligence, of ruined souls who do not see the self as distinct from the body etc., engaged in terrible deeds like violence, slander, harshness etc., and being enemies of the world, arise for its destruction, causing the world to fall from the highest truth - this is the meaning. ||9||

BhG 16.10

Resorting to insatiable desire, full of hypocrisy, pride and arrogance,
Holding to false notions due to delusion, they engage in impure vows. ||10||

Sridhara: Moreover, "kāmam āśritya" etc. Resorting to insatiable desire that cannot be fulfilled, possessed of hypocrisy etc., they engage in worshiping minor deities and so on. How? By embracing false notions, thinking "By worshiping this deity with this mantra, we will accomplish great treasures" etc. - taking up such misguided resolves merely out of delusion, they engage in action. "Aśuci-vratāḥ" means those whose vows involve impure things like alcohol and meat. ||10||

Madhusudana: And when they attain a human birth through some action, then resorting to desire that is insatiable and cannot be fulfilled for various visible objects, full of hypocrisy by displaying righteousness despite being unrighteous, pride by displaying venerability despite being unworthy of veneration, and arrogance that causes disrespect for the great by superimposing special excellence despite lacking real excellence, they take up false notions, inauspicious determinations, misguided resolves like "By worshiping this deity with this mantra we will attract women" or "By worshiping this deity with this mantra we will accomplish great treasures" etc., due to delusion or lack of discrimination, not from scripture. Having impure vows, they engage in non-Vedic practices with visible results like worshiping minor deities. Such people fall into impure hell - this connects with the next verse. ||10||

Visvanatha: "Asad-grāhān pravartante" means they become engaged in wicked thoughts alone. "Aśuci-vratāḥ" means those whose vows lack purity of conduct. ||10||

Baladeva: Now he describes their wickedness and misconduct with "kāmam" and so on. Relying on insatiable desire, thirst for sense objects, out of delusion, not from scriptures, holding onto false notions, being of impure vows, they engage. False notions means destructive to oneself like vicious crocodiles, in the form of attracting imaginary deities, their mantras, their worship, women, earthly treasures, these are evil obsessions. Impure vows are those whose practices involve cremation grounds, alcohol, and meat. Though unrighteous, they are filled with hypocrisy by proclaiming righteousness, though unworthy of worship, with pride by proclaiming worthiness of worship, and with arrogance by attributing superiority though not superior. ||10||

BG 16.11

Immeasurable anxiety until death they have resorted to,
With sensual enjoyment as the highest goal, convinced that this is all there is. ||11||

Sridhara: Moreover, "cintām" and so on. Death indeed is the end of which, that immeasurable, impossible to measure anxiety they have resorted to. The meaning is they are always anxious. Those for whom sensual enjoyment is the highest. "This much" means they are convinced that sensual enjoyment alone is the highest goal of human life, there is nothing else. "Let them strive for accumulation of wealth" is connected with the next verse. And thus the Brihaspati sutra: "Desire alone is the goal of human life." And "Desire qualified by consciousness is the self." ||11||

Madhusudana: He further qualifies them with "cintām" and so on. Anxiety in the form of consideration of means for one's own gain and security, immeasurable because its objects are immeasurable, impossible to measure, death indeed is the end of which, that lasting until death, meaning continuing as long as one lives. Not only do they engage in impure vows, but they have also resorted to such anxiety, thus the word "ca" (and) indicates addition.

Though always immersed in endless anxiety, they are never concerned with the next world, but rather have sensual enjoyment as their highest goal, for whom enjoyment of desired sense objects like sound and so on is the highest human goal, not dharma and so on. Why do they not desire the superior pleasure of the next world? To this he says "etāvad", convinced that only this visible pleasure exists, no other enjoyable pleasure exists after separation from this body, because of the absence of an enjoyer apart from this body. Thus the Brihaspati sutra: "The body qualified by consciousness is the self," and "Desire alone is the goal of human life." ||11||

Visvanatha: "Until death" means until death which is the end. "This much" means they are convinced that the purport of scripture is only this much: "Let the senses plunge into sensual pleasure, what's the worry?" ||11-15||

Baladeva: Immeasurable means endless, and until death means concerning objects to be achieved until the time of death, anxiety they have resorted to, for whom proper enjoyment of sense objects alone is the highest human goal. Convinced that only this much, mere sensual enjoyment in this world, exists, not any other pleasure in the next world. ||11||

BG 16.12

Bound by hundreds of nooses of hope, given over to lust and anger,
They strive to amass wealth by unjust means for the sake of sensual enjoyment. ||12||

Sridhara: Therefore, "āśā" and so on. Hopes are indeed nooses. Bound by hundreds of these, pulled here and there. Given over to lust and anger means those for whom lust and anger are the highest refuge. For the sake of sensual enjoyment, by unjust means like theft and so on, they desire to amass wealth, accumulations. ||12||

Madhusudana: Such demons, bound as if by hundreds of nooses which are hopes, being desires whose objects have impossible or unknown means of attainment, hopes which are indeed like nooses because they are causes of bondage, as if drawn away from good here and there, given over to lust and anger means those for whom lust and anger are the highest refuge, always possessed by desire for sexual intercourse and desire to harm others. They strive, they endeavor to amass wealth, accumulations of money, by unjust means like stealing others' property and so on, for the sake of sensual enjoyment, not for the sake of dharma. By the plural "accumulations," greed in the form of increasing thirst even after obtaining wealth is shown, as desire increases with obtaining objects. ||12||

Visvanatha: Nothing.

Baladeva: "āśā" and so on is clear. They strive, they endeavor by unjust means, by false testimony and theft. ||12||

This I have gained today, this desire I shall obtain,
This wealth is mine, and this also shall be mine in future. ||13||

Sridhara: Describing their desires, he states their fall to hell with four verses starting with "This I have gained today." "I shall obtain" means I shall achieve. Desire means what is pleasing to the mind. The rest is clear. And these three verses are connected with the fourth as "Thus deluded by ignorance, they fall into hell." ||13||

Madhusūdana: He explains their such persistence of thirst for wealth by describing their castles in the air with "idam" etc. This wealth has now been obtained by me through this means. I will soon obtain this other desire that brings satisfaction to the mind. This was already accumulated in my house. This wealth will also become much more in the coming year. Thus obsessed with thirst for wealth, they fall into an impure hell - this is the connection with the next verse. ||13||

Viśvanātha: nothing.

Baladeva: Explaining their persistence of desire for wealth through describing castles in the air, he speaks of falling into hell with "idam" etc. in four verses. This field, cattle, sons etc. have been obtained by me alone today through the power of my own intellect. I alone will obtain this desire, this pleasing object, through my own power. This wealth obtained through my own power is now mine. This desired wealth will be mine in the coming year through my power alone. Not through the power of fate or grace of God - this is the meaning. Thus elaborating on the thirst for wealth, he elaborates on the wicked attitude with "asau" etc. That enemy named Yajñadatta has been killed by me who am very powerful. I alone will kill other enemies too. And I will take away their wives, wealth etc. - from the word "ca" the idea is that no one will live except me. Some say that God's will and unseen fate are the cause of victory, to that he says - I alone am God, independent. Since I am an enjoyer, endowed with all enjoyments, I am accomplished. If someone imagines God, let him imagine me alone as God, not anyone other than me, due to non-perception - this is the idea. ||13||

bhg 16.14

That enemy has been killed by me and I will kill others also.
I am the Lord, I am the enjoyer, I am accomplished, powerful and happy. ||14||

Śrīdhara: "asau" etc. Accomplished means one whose duties are fulfilled. The rest is clear. ||14||

Madhusūdana: Thus elaborating on greed, he elaborates on their anger by describing their intention with "asau" etc. That enemy named Devadatta, very difficult to conquer, has been killed by me. Therefore now I will easily kill all other enemies too. No one will live in my presence - this is the meaning of "api". From the word "ca", not only will I kill them, but I will also take their wives, wealth etc. - this is the intention. Whence do you have such capability, since there may be enemies equal to or greater than you? To this he says - I am the Lord, not merely human, so that there could be someone equal to or greater than me. What will these poor wretches do, there is certainly no one equal to me - with this intention he explains his lordship. Since I am an enjoyer, endowed with all objects of enjoyment, I am accomplished, endowed with helpers like sons and servants, and also powerful, very vigorous, happy and completely free from disease. ||14||

Viśvanātha: nothing.

Baladeva: nothing.

bhg 16.15

I am wealthy and of noble birth. Who else is equal to me?
I will sacrifice, I will give, I will rejoice - thus deluded by ignorance. ||15||

Śrīdhara: Moreover, "āḍhya" etc. Wealthy means endowed with wealth etc. Of noble birth means of good family. I will sacrifice - by performing sacrifices etc. I will obtain great fame from other initiates. I will give to my followers. I will rejoice - I will obtain joy. Thus deluded by ignorance, made to have false convictions. ||15||

Madhusūdana: But someone may be equal in wealth or family, to this he says "āḍhya" etc. I alone am wealthy and of noble birth. Therefore who else is equal to me - no one, is the meaning. Someone may be equal through yoga or charity, to this he says - I will sacrifice - I will surpass others even through sacrifice. I will give wealth to eulogists and actors etc. And then I will rejoice - I will obtain joy with dancers etc. Thus deluded by ignorance, by lack of discrimination, made to have various delusions, a series of confusions. ||15||

viśvanāthaḥ : nothing.

Baladeva: If it is said that others are seen to be equal to you in wealth and family, then how are you the lord? To this he says: I am wealthy, prosperous by myself, and of noble birth and lineage. But there is no one else similar to me for any reason. There is no one else, so I alone am the lord. Therefore, I will perform sacrifices even without strength, I will associate with divine women, I will give, I will surely break their lips, etc. - thus deluded by ignorance, they fall into hell, as connected with the next verse. With their minds distracted by many objects that require long effort to achieve, covered by a net of delusion like fish unable to escape from it, attached to sensual enjoyments, dying in the midst of them, they fall into impure hell like the Vaitaraṇī, etc. ||15-16||

bhg 16.16

aneka-citta-vibhrāntā moha-jāla-samāvṛtāḥ |
prasaktāḥ kāma-bhogeṣu patanti narake 'śucau ||16||

Śrīdhara: Hear what such people obtain: aneka, etc. Their minds engaged in many desires is aneka-citta. By that they are bewildered, distracted. Covered by that very net of delusion. Like fish entangled in a net made of thread. Thus attached, devoted to sensual enjoyments, they fall into impure, sinful hell. ||16||

Madhusūdana: Bewildered in various ways by many minds with evil resolves as described, because they are covered by a net of delusion - delusion is the inability to discriminate between beneficial and harmful things, which is like a net because it is of the nature of a covering and is the cause of bondage. By that they are completely covered, surrounded on all sides, like fish made subject to others by a net made of thread - this is the meaning. Therefore, attached to sensual enjoyments which are the means to their own harm, solely devoted to them in every way, with their sin increasing every moment, they fall into impure hell like the Vaitaraṇī, etc., full of feces, urine, phlegm, etc. ||16||

Viśvanātha: In impure hell like the Vaitaraṇī, etc. ||16||

Baladeva: Nothing.

bhg 16.17

ātma-saṃbhāvitāḥ stabdhā dhana-māna-madānvitāḥ |
yajante nāma-yajñais te dambhenāvidhi-pūrvakam ||17||

Śrīdhara: And the desire to sacrifice that was mentioned for them is merely predominated by ostentation, pride, etc., not sattvic - with this intention he says ātma, etc. in two verses. Honored by themselves alone, not by any good people. Therefore stabdhā (stiff), not humble. Possessed of pride and intoxication due to wealth, they perform nāma-yajña (sacrifices in name only). Or, sacrifices merely for the fame of being called "initiated" or "Soma sacrificer", etc. How? With ostentation, not with faith. And improperly, not according to the rules. ||17||

Madhusūdana: If it is said that some of them are seen to engage in Vedic rituals like sacrifice and charity, so it is not correct that they fall into hell, he says no, ātma-sambhāvitā, etc. Honored by themselves alone as possessing all virtues, not honored by any good people. Stabdhā (stiff), not humble. Because they are possessed of pride and intoxication due to wealth - pride is the notion of excess worthiness of worship in oneself due to wealth, and intoxication from that is the notion that even elders etc. are not worthy of worship - possessed of these, they sacrifice with nāma-yajña (sacrifices in name only), not real ones, or sacrifices that merely accomplish the name of being called "initiated" or "Soma sacrificer", etc., improperly without following the prescribed auxiliary rites and procedures, with ostentation as a show of piety, not with faith. Therefore they do not obtain the fruits of those sacrifices - this is the meaning. ||17||

Viśvanātha: Honored by themselves alone, not honored by any good people - this is the meaning. Therefore stabdhā (stiff), not humble. Nāma-yajña are sacrifices that are sacrifices in name only. ||17||

Baladeva: Honored by themselves alone as superior, not by knowers of scripture and good people. Stabdhā (stiff), not humble. Possessed of pride and intoxication due to wealth and honor, with honors like "great ascetic", "great monk", "His Holiness", "great ritualist", etc. They sacrifice with nāma-yajña (sacrifices in name only), with worship rituals invented by themselves to self-conceived deities, for the prosperity of their own followers, with ostentation as a show of piety, while outwardly wearing the dress of renunciates - this is the meaning. Improperly, not as prescribed in the Vedas. ||17||

bhg 16.18

Those who take refuge in ahaṃkāra (ego), strength, arrogance, desire and anger,
Hating Me in their own and others' bodies, they are malicious critics. ||18||

Śrīdhara: He elaborates on the improper manner in ahaṃkāram iti. Taking refuge in ego and other things, they worship while hating Me who am situated in their own bodies and others' bodies through the conscious aspect. Due to lack of faith in ostentatious sacrifices, there is futile pain to oneself. Similarly, by improperly harming animals etc., only injury to consciousness remains, hence it is said "hating". Abhyasūyakāḥ means those who attribute faults to the virtues of those on the righteous path. ||18||

Madhusūdana: For the demonic who engage primarily in ostentation, ego etc. with resolves like "I will sacrifice, I will give", even external means like sacrifice and charity do not succeed, while internal means like knowledge, detachment, devotion to God etc. are very difficult for them to attain - he states this in ahaṃkāram iti. Ahaṃkāra which is the form of self-conceit is common to all. But for these, ahaṃkāra is the conceit of one's greatness due to superimposed qualities, bala is the special physical capability that causes oppression of others, darpa is the particular mental defect of disregarding elders, kings etc. that is the cause of transgressing them, kāma is desire for pleasurable objects, krodha is aversion to unpleasant objects. The word ca includes envy which is intolerance of others' virtues. Thus they take refuge in these and other great faults.

If it is said that even such fallen ones will not fall to hell if purified by devotion to You, he says no, explaining: Though I am extremely dear as the witness of their intellect and actions in the bodies of those demons themselves and others like their sons and wives which are objects of affection, due to the fruition of misfortune they hate Me, the Lord - they hate My rule in the form of scriptures by turning away from practicing what is stated there. Indeed, transgressing the orders of kings etc. is well known in the world as hatred towards them.

If it is asked why teachers etc. do not instruct them, he says abhyasūyakāḥ - they attribute faults like deception to the virtues like compassion of teachers etc. who follow the Vedic path. Thus devoid of all means, they fall only to hell - this is the meaning.

Another explanation of mām ātma-para-deheṣu: They worship while hating Me who am situated through the conscious aspect in their own bodies and others' bodies. In ostentatious sacrifices, due to lack of faith there is only futile pain to oneself through initiation etc. Similarly, by improperly harming animals etc., only injury to consciousness remains.

Another explanation: They hate Me who have entered the individual souls in their own body or in the divine play-form named Vāsudeva etc., mistaking for human etc. Similarly, they hate Me who am always manifest in others' bodies, the bodies of devotees named Prahlāda etc. - this is the construction. Indeed it is stated in the ninth chapter:

"Fools disregard Me when I assume human form,
Not knowing My supreme nature as the great Lord of beings.

Those of vain hopes, vain actions, vain knowledge and confused minds,
Take refuge in the deluding demonic and fiendish nature." [Gītā 9.11-12]

And elsewhere: "The unintelligent think I have become manifest from the unmanifest." [Gītā 8.23] Thus the meaning is that devotion is not possible for them due to hatred towards the worshipable. ||18||

Viśvanātha: Hating Me the Supreme Self by disrespecting Me. Or, ātma-parāḥ means sages devoted to the Supreme Self - hating Me situated in their bodies, i.e. hatred of Me follows from hatred of the sages' bodies. Abhyasūyakāḥ means those who attribute faults to the virtues of sages. ||18||

Baladeva: He says "ahaṅkāram" to mean that they disrespect the Vedas and the Lord described therein in every way. Those who take refuge in ahaṅkāra etc. become haters and disrespecters of me, the Supreme Lord, who am situated as the controller and sustainer in their own and others' bodies, and of the Vedas which describe me. They are envious, attributing faults to the qualities of myself and the Vedas through crooked arguments. Ahaṅkāra means "I alone am independent in my actions". Bala means "I alone am powerful". Darpa means "There is no one equal to me". Kāma means "My desire alone accomplishes everything". Krodha means "I alone will destroy my opponents". ||18||

bhg 16.19

tān ahaṃ dviṣataḥ krūrān saṃsāreṣu narādhamān |
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu ||19||

Śrīdhara: He says in two verses beginning with "tān" that they never lose their demonic nature. I repeatedly cast those hateful, cruel, lowest of men in the cycles of birth and death, specifically in extremely cruel demonic births like tigers and snakes. The meaning is that I give such fruit for their sinful actions. ||19||

Madhusūdana: He says "tān" to refute the idea that they could ever be saved by Your grace. I, the Lord who gives the fruits of all actions, repeatedly cast down those who are opposed to the right path, who hate good people and Me, who are cruel and violent, and thus the lowest of men, who are always doing inauspicious deeds, into the paths of transmigration in hell. It is to be understood that I cast them from hell into extremely cruel demonic births like tigers and snakes according to the impressions of their respective karmas. The meaning is that the Lord has no mercy for such malicious people. As the śruti says: "Now those who have bad conduct here quickly attain a bad birth, the birth of a dog or a pig or an outcaste." [ChāU 5.10.7] The meaning of the śruti is that those of bad conduct, i.e. those who perform despicable actions, quickly attain a despicable birth. Hence there is no partiality or cruelty on the part of the Lord, since it follows previous karma. As the philosophical sūtra states: "Not inequality and cruelty, because of consideration; for thus Scripture shows." [VS 2.1.34] Thus the Lord makes them perform only sinful actions, since the seed for that exists in them. Though compassionate, He does not destroy those seeds due to the absence of accumulated merit that would destroy them. He does not make them accumulate merit because they are unfit. The Lord does not produce barley sprouts in stones. If it is argued that being the Lord He can make even the unfit fit if He so wills, that is true - He can do so if He wills, being of true resolve. But He does not will it for those who transgress His commands and are hostile to His devotees, being displeased with such evil souls. Hence it is heard: "He indeed makes him do good deeds whom He wishes to raise up; He indeed makes him do bad deeds whom He wishes to cast down." He is pleased with those who have reasons for His grace like following His commands. He is not pleased with those who are the opposite. When there is a cause, there is an effect; when there is no cause, there is no effect - what partiality is there in this? This is also according to the principle "But from the Supreme, for Scripture says so." [VS 2.3.39] Ultimately, even if some partiality is admitted, there is no fault because of His great illusory power. ||19||

Viśvanātha: nothing.

Baladeva: He says in two verses beginning with "tān" that these demonic natures are never liberated. I, the Supreme Lord who gives fruits according to their respective karmas, repeatedly cast them into demonic births like mlecchas and hunters, which are full of violence and craving. ||19||

bhg 16.20

āsurīṃ yonim āpannā mūḍhā janmani janmani |
mām aprāpyaiva kaunteya tato yānty adhamāṃ gatim ||20||

Śrīdhara: Moreover, "āsurīm". The word "eva" in "mām aprāpyaiva" shows there is not even a possibility of them attaining Me. Not attaining the virtuous path which is the means to attain Me, they go to an even lower birth as worms and insects. The rest is clear. ||20||

Madhusūdana: If it is argued that even for them there will be ultimate good after many births [Gītā 7.19], he says "no" with "āsurīm". Those who have once attained a demonic birth become deluded birth after birth, being full of darkness and lacking discrimination, and from that go to an even lower state. "Not attaining Me" means there is not even any hope of attaining Me. The meaning is they do not attain the Vedic path taught by Me. The word "eva" shows the inherent inability to attain the Vedic path in animals and plants. Thus becoming extremely full of darkness and inherently unfit to attain the Vedic path, they go to successively lower and lower births. The address "O son of Kuntī" suggests "you have crossed over this" by mentioning the relationship. Since those who have once attained a demonic birth successively attain lower and lower births without the ability to counteract it due to being extremely full of darkness, therefore as long as one has a human body, those desiring the highest good should quickly practice the divine qualities to the best of their ability, with great effort, to avoid the extremely difficult demonic qualities. Otherwise, on attaining animal bodies etc. one would never be able to escape, being unfit to practice spiritual disciplines. This is the overall meaning. As it is said:

He who does not treat the disease of hell here itself, what will he do after going to a place without medicine, afflicted with pain? Thus. ||20||

Viśvanātha: Without attaining Me, not after attaining Me. Those who, having attained Me as Kṛṣṇa incarnated at the end of the 28th Dvāpara age of the Vaivasvata Manvantara, in forms like Kaṃsa, hate Me, even they attain liberation. I, an ocean of boundless compassion, give liberation, attainable through the maturation of devotion and knowledge, even to such sinners. The śrutis also say: "That which the sages worship in their hearts with restrained breath, mind and senses, through firm yoga, even the enemies attained through remembrance." [BhP 10.87.23] Thus the previously stated supreme excellence of Myself alone is established, as stated in the Bhāgavatāmṛta verse:

"It is clear that as long as My enemies do not attain Me in the form of Kṛṣṇa, they attain a low birth." [LBhāg 1.5.83]

Baladeva: If it is said that after many births they may sometimes be liberated from the demonic womb by Your grace, to this he says "demonic". Those deluded ones, having obtained a demonic birth, without attaining Me, go to an even lower, extremely degraded birth like that of a dog. By the word "eva" in "without attaining Me", even the possibility of My grace is negated. Even a good birth suitable for attaining that is rare. The śruti also says thus: "Then those of evil conduct, it is known, attain an evil womb - the womb of a dog or a pig or an outcaste." [ChU 5.10.7], etc.

If it is said that the Lord, being of true resolve, can make even the unqualified qualified, yes He could. If He were to resolve, but due to absence of the seed He does not resolve, thus the Sūtrakāra states its partiality: "Not partiality and cruelty" [VS 2.1.35], etc. Thus the two statements beginning with "Those" are well-established. These atheists are shown to always be hell-bound. But those who are demons due to a curse, and the kings who follow them, though hating directly manifest Viṣṇu like Upendra, Nṛhari, Varāha as their enemy, yet follow Vedic rituals and consider the unseen controller of all, empowered by time, as the Lord of all. They, killed by Upendra etc., gradually abandon the demonic womb. But those killed by Kṛṣṇa are liberated. They are not outside the Veda. ||20||

BhG 16.21

Triple is this gate of hell, destructive of the self - lust, anger and greed. Therefore one should abandon these three. ||21||

Śrīdhara: Among the demonic faults mentioned, the triad of faults which is the root of all faults should be abandoned in every way, thus he says "Triple" etc. Lust, anger and greed - this is the triple gate of hell. Hence it is destructive of the self, leading to low births. Therefore one should abandon this triad in every way. ||21||

Madhusūdana: If it is doubted how the demonic qualities with infinite varieties can be abandoned even in a human lifetime, he states concisely, "Triple" etc. This triple, three-fold gate for attaining hell, the root cause of all demonic qualities, destructive of the self by making one unfit for all human goals and leading to extremely low births. What is that? To this he says, "Lust, anger and greed". Explained earlier. Since this triad alone is the root of all misfortune, therefore one should abandon this triad. By abandoning this triad alone, all demonic qualities are abandoned. Abandonment of this triad should be understood as preventing its arising through discrimination when arisen, and thereafter non-arising. ||21||

Viśvanātha: Thus having elaborately stated the demonic qualities, it was well said earlier, "Grieve not, O Bharata, you are born with divine qualities." Is this triad alone natural to the demons? To this he says "Triple" etc. ||21||

Baladeva: Having heard about the demonic nature that leads to hell, if people wish to abandon it, what should they do? To this, he says "threefold". By abandoning these three, that (demonic nature) would be abandoned, this is the meaning. ||21||

bhg 16.22

O son of Kunti, a man freed from these three gates to darkness acts for the welfare of his soul and thereby attains the supreme goal. ||22||

Śrīdhara: He states the special result of abandonment in "etair" etc. A man freed from these three - desire and others - which are the gates of darkness, i.e. hell, performs actions beneficial to his soul, such as austerities and yoga. And then he attains liberation. ||22||

Madhusūdana: What happens to one who abandons these three? To this, he says "etair" etc. O son of Kunti, a man freed from these three gates to darkness - desire, anger, and greed - which lead to hell, performs actions beneficial to his soul as instructed by the Vedas. Previously, obstructed by desire etc., he did not perform beneficial actions by which he could achieve the goals of human life, and he performed non-beneficial actions by which he would fall. Now, being free from those obstructions, he does not perform non-beneficial actions and performs beneficial actions. Then, having experienced worldly happiness, through right understanding, he attains the supreme goal, liberation. ||16.22||

Viśvanātha: nothing.

Baladeva: He states the result of abandoning those in "etair" etc. Śreyaḥ (welfare) means the means of attaining welfare such as the duties of one's āśrama (life stage). Parāṃ gatim (supreme goal) means liberation. ||22||

bhg 16.23

He who discards scriptural injunctions and acts according to his own desires attains neither perfection, nor happiness, nor the supreme goal. ||23||

Śrīdhara: The abandonment of desire etc. is not possible without performing one's own dharma, thus he says "yaḥ" etc. He who, discarding scriptural injunctions, i.e. the dharma prescribed by the Vedas, acts according to his own desires, does not attain perfection, i.e. knowledge of truth, nor does he attain the supreme goal, liberation. ||23||

Madhusūdana: Since scripture alone is the cause for not performing non-beneficial actions and performing beneficial actions, as both are known only through scripture, therefore "yaḥ" etc. Śāstra (scripture) is that by which unknown meaning is taught, i.e. the Vedas and the smṛtis, purāṇas etc. that depend on them. The injunction related to that, expressed by the optative suffix etc., which is the cause of knowledge of what should and should not be done, consisting of prescriptions and prohibitions, is called vidhi (injunction) and niṣedha (prohibition). To indicate that there is scripture that teaches about Brahman beyond injunctions and prohibitions, the word vidhi is used. He who, discarding this scriptural injunction through lack of faith, acts according to his own desires, i.e. mere whim, not performing what is prescribed and performing what is prohibited, does not attain siddhi (perfection), i.e. the fitness to attain the goals of human life, the purity of inner organ, even while performing actions, nor happiness in this world, nor the supreme goal - heaven or liberation. ||23||

Viśvanātha: Only one who has faith attains welfare, thus he says "yaḥ" etc. Kāma-cārataḥ means according to one's own desires. ||23||

Baladeva: Abandonment of desire etc. is not possible without one's own dharma. And one's own dharma cannot be accomplished without scripture. Therefore, the wise should rely on scripture alone, thus he says "yaḥ" etc. He who acts according to his own will, i.e. does not perform what is prescribed and performs what is prohibited, does not attain siddhi (perfection), which is the purification of heart that is the means to attain the goals of human life. How could he attain happiness, which is tranquility, and the supreme goal, liberation? ||23||

bhg 16.24

Therefore, let the scripture be your authority in determining what should be done and what should not be done. Knowing what is said in the scriptural injunctions, you should perform action here. ||24||

Śrīdhara: He states the conclusion in "tasmāt" etc. In determining what should be done and what should not be done, scripture alone, i.e. śruti, smṛti, purāṇas etc., is your authority. Therefore, knowing the actions prescribed by scriptural injunctions, you should perform action here, while engaged in the field of action, according to your qualification. This is because purity of being, right knowledge, and liberation are rooted in that. This is the meaning. ||24||

The division of divine and demonic wealth in the sixteenth chapter shows that only those with sattva quality have the right to knowledge of truth.

Thus ends the sixteenth chapter called "The Yoga of the Division of Divine and Demonic Wealth" in the Subodhinī commentary on the Bhagavad Gītā composed by Śrī Śrīdhara Svāmī. ||16||

Madhusūdana: Because it is so, therefore. Because one who turns away from scripture and acts according to desires is unfit for all human goals in this world and the next, therefore for you who seek the highest good, in determining what is to be done and what is not to be done, scripture alone - meaning the Vedas and the smṛtis (traditional texts), purāṇas (ancient stories) etc. that depend on them - is the authority and source of knowledge, not anything else like one's own speculative ideas or words of the Buddha etc. This is the meaning. Thus, in this realm of eligibility for action, one should act or not act according to scriptural injunctions expressed by Vedic imperative suffixes etc. in the form of prescriptions and prohibitions. Knowing what is enjoined and prohibited, you should avoid what is prohibited and perform what is enjoined for a kṣatriya (warrior) like warfare etc., up to the purification of your being. That is the meaning. Thus in this chapter, it has been established through showing the division of the two types of qualities that one who seeks the highest good should, by having faith and being devoted to scripture and intent on practicing what it teaches, abandon the great faults of lust, anger and greed which are the root of all demonic qualities and which bring about all misfortune and obstruct all good fortune. ||24||

Thus ends the sixteenth chapter called "The Yoga of the Division of Divine and Demonic Wealth" in the Gūḍhārtha-dīpikā (Lamp Illuminating the Hidden Meaning) commentary on the Bhagavad Gītā composed by Śrī Madhusūdana Sarasvatī, disciple of Śrī Viśveśvara Sarasvatī, the wandering monk and great sage. ||16||

Viśvanātha: nothing.

Only believers attain the good destination; they alone are saints.
Non-believers go to hell - this is the meaning determined for this chapter.

Thus ends the sixteenth chapter of the Gītā, which is delightful to the hearts of devotees, in the Sārārtha-varṣiṇī (Shower of Essential Meanings) commentary, connected and approved by the saints. ||16||

Baladeva: Because turning away from scripture, activity dependent on desires etc. causes one to fall from human goals. Therefore, for you in determining what is to be done and not done, only scripture in the form of the faultless, unauthored Veda is the authority on this matter, not words speculated by a person subject to errors etc. Therefore, knowing what is enjoined and prohibited by scriptural injunction expressed by imperative suffixes etc. in the form of prescriptions and prohibitions, abandoning what is prohibited, you should perform what is enjoined in this realm of action, like fire sacrifices and warfare etc., for the welfare of the world. ||24||

Those devoted to the meaning of the Veda attain heaven and eternal liberation.
Those outside the Veda go to hells - this is the conclusion of the sixteenth chapter.

Thus ends the sixteenth chapter in the commentary on the Bhagavad Gītā Upaniṣad. ||16||