Daivāsura Saṁpad Vibhāga Yogaḥ
śrī bhagavan uvāca abhayaṁ sattva-saṁśuddhir jñānayogavyavasthitiḥ I dānaṁ damaśca yajñaś ca svādhyāyastapa ārjavam II 16.1
ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam I dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīracāpalam II 16.2
tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā I bhavanti saṁpadaṁ daivīm abhijātasya bhārata II 16.3
16.1,2,3 Bhagavān says: Fearlessness, purification of the being, cultivation of spiritual knowledge, charity and being centered on the being, performance of sacrifices, and accumulation of knowledge, austerity, simplicity, non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to fault finding, compassion for all living entities, freedom from covetousness, gentleness, modesty, studied determination, vigor, more forgiveness, fortitude, cleanliness, freedom from envy, and from the passion of honor, these transcendental qualities, O Son of Bhārata (Arjuna), belong to divine men, endowed with divine nature.
dambho darpo'bhimānaś ca krodhaḥ pāruṣyameva ca I ajñānaṁ cābhijātasya pārtha sampadamāsurīm II 16.4
16.4 Pride, arrogance, conceit, anger, harshness or cruelty, and ignorance—these qualities belong to those born with demonic nature, O Pārtha (Arjuna).
daivī sampadvimokṣāya nibandhayāsuri matā I mā śucāḥ sampadaṁ daivīm abhijātosi pāṇḍava II 16.5
16.5 The transcendental qualities are conducive to liberation, whereas the demonic qualities make for bondage. Do not worry, Pāṇḍava (Arjuna), you are born with Divine qualities.
dvau bhūtasargau loke'smin daiva āsura eva ca I
daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu II 16.6
16.6 Pārtha, in this world there are two kinds of created beings, one is divine and the other, demonic. I have explained at length to you the Divine qualities, now understand the demonic qualities also, so that you will understand and live your life blissfully and happily.
pravṛttiṁ ca nivṛttiṁ ca janā na vidurāsurāḥ I na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate II 16.7 16.7 Persons with demonic nature do not know what is bondage and what is liberation; not what is cleanliness; truthful behavior is not in them.
asatyamapratiṣṭhaṁ te jagad āhura nīśvaram I aparaspara-saṁbhūtaṁ kim anyat kāmahaitukam II 16.8
16.8 People with such qualities think there is no ultimate energy or intelligence that is running this planet earth, that is running the universe, and that this whole creation is produced out of lust and desire, and is unreal.
etāṁ dṛṣṭimavaṣṭabhya naṣṭātmāno'lpabuddhayaḥ I
prabhavanty ugra-karmāṇaḥ kṣayāya jagato'hitāḥ II 16.9
16.9 Following this material view of creation, these degraded souls with small intellect, lost in themselves and committing cruel deeds are engaged in the destruction of the world.
kāmamāśritya duṣpūraṁ dambhamānamadānvitāḥ I mohādgṛhītvā 'sadgrāhān pravartante'śucivratāḥ II 16.10
16.10 Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion, they act with impure motives and for impermanent objectives.
cintāmaparimeyāṁ ca pralayāntāmupāśritāḥ I kāmopabhogaparamā etāvaditi niścitāḥ II 16.11
āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ I īhante kāmabhogārtham anyāyenā'rthasañcayān II 16.12
16.11,12 Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; bound by hundreds of ties of desire and enslaved and filled with anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures.
idamadya mayā labdham imaṁ prāpsye manoratham I idamastīdamapi me bhaviṣyati punardhanam II 16.13
16.13 They think: This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future;
asau mayā hataḥ śatrur haniṣye cāparānapi I īśvaro'hamahaṁ bhogī siddho'haṁ balavānsukhī II 16.14
āḍhyo'bhijanavānasmi ko'nyo'sti sadṛśo mayā I yakṣye dāsyāmi modiṣya ity ajñānavimohitāh II 16.15
16.14, 15 That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance.
aneka-citta-vibhrāntā mohajālasamāvṛtāḥ I prasaktāḥ kāmabhogeṣu patanti narake'śucau II 16. 16
16.16 Thus confused by various anxieties and caught in a net of illusions, one becomes too deeply attached to sensory pleasures and falls into hell.
ātmasaṁbhāvitāḥ stabdhā dhana-māna-madānvitāḥ I yajante nāma-yajñais te dambhenā'vidhipūrvakam II 16.17
16.17 Self-complacent and always conceited, deluded by wealth and false pride, they perform superficial sacrifices in name only, without following the vedic rules or regulations.
ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ I mām-ātma-paradeheṣu pradviṣanto'bhyasūyakāḥ II 16.18
16.18 The demonic person, consumed by ego, power, pride, lust and anger, becomes envious of the supreme personality of godhead, who is situated in his own body and in the bodies of others, and blasphemes against Him.
tānahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān I kṣipāmy ajasram aśubhān āsurīṣveva yoniṣu II 16.19
16.19 Those who are envious (of Him) and cruel, who are the lowest among men, I repeatedly cast into the ocean of material existence, into various lowly, demonic forms of life.
āsurīṁ yonimapannā mūḍhā janmani janmani I māmaprāpyaiva kaunteya tato yāntyadhamāṁ gatim II 16.20
16.20 These foolish beings attain repeated birth amongst the species of demoniac life. Without ever achieving Me, O Kaunteya, they sink into the most abominable existence.
trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ I
kāmaḥ krodhastathā lobhas tasmādetattrayaṁ tyajet II 16.21
16.21 There are three gates leading to this hell: lust, anger and greed. As they lead to the degradation of the soul, these three are to be abandoned.
etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ I ācaratyātmanaḥ śreyas tato yāti parāṁ gatim II 16.22
16.22 Those who have escaped these three gates of hell, O Kaunteya, behave in a manner beneficial to the (evolution of the) soul, and thus (gradually) attain the supreme destination.
yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ I na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim II 16.23
16.23 But he who discards scriptural injunctions and acts according to his base impulses attains neither perfection, nor happiness, nor the supreme destination.
tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau I jñātvā śāstravidhānoktaṁ karma kartumihārhasi II 16.24
16.24 By the regulations of the scriptures, one should understand what is duty and what is not duty. After being versed in scriptural injunctions, one should act accordingly.
iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde daivāsurasaṁpad vibhāgayogo nāma
ṣoḍaśo'dhyāyaḥ II
In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is sixteenth chapter named, Daivāsura Saṁpad Vibhāga Yogaḥ,
''The Yoga of Divine And Demonic Nature.'
Daivāsura Sampad Vibhāga Yogaḥ, or Yoga of Divine and demonic nature, is the traditional name of this chapter. Kṛṣṇa reveals even deeper truths of completion with root patterns, taking us to much deeper layer, the Cosmic layer of the body-mind system.
Kṛṣṇa speaks on the qualities of Divine, daiva and demonic, asura. It is just a simple decision. When you choose the word 'you', you become Divine, and when you choose the word 'me', you become a demon. That's all.
The root thought patterns or bio-memories, stored in the causal layer, make us take decisions unconsciously. However, at the deeper level, in the cosmic layer, we decide consciously: you or me, divine or demon, daiva or asura.
The decision about 'You' or 'me' is made in the Cosmic layer. When we make the decision of 'You,' we radiate divine qualities. When we make the decision of 'me,' we radiate demonic qualities. If we decide with the attitude of 'you,' the whole becomes Divine; if we decide with the attitude of 'me,' the whole becomes demonic.
When we decide based on 'me', it is passion; when we decide based on 'You', it is compassion. To be a demon or Divine, we decide. When we are blissful, we have said, 'No' to 'me'; we are relaxed in the 'You' idea.
Listen. The word 'me' means ego; the word 'You' means the whole of Existence. When our identity evaporates, whatever is left is Existence; it is Divine, daivic. We create the demon by bringing in the idea of 'me'. The moment the 'me' idea is removed, whatever there is, is Divine.
As long as we feel that our body-mind is our boundary, we are separate from theUniverse and we continuously fight with Existence, with Nature, with the Whole. Understand, the part can never succeed when it fights with the Whole. Whatever we think, speak or do based on the idea 'me', leads to more incompletions, more suffering.
Whether we act demonic or Divine, the inner space in all of us is Divine. The inner space is pure, uncontaminated. Whether we are tuned inwards to that purity or tuned outwards to gratification is our free will. A Rāvaṇa had the choice of being a Rāma, a Duryodhana had the choice of being an Arjuna. Through their own free will, they did not exercise that choice.
Here, Kṛṣṇa beautifully explains the demonic and Divine natures. Only Kṛṣṇa speaks, Arjuna is practically silent; in the space of pure listening, Upaniṣad. All questions have disappeared and only small doubts are left, which are a means to enrich others.