Gita: Chap 16

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Verse 1

śhrī-bhagavān uvācha
abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥ
dānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam

śhrī-bhagavān uvācha
the Supreme Divine Personality said
abhayam         sattva-sanśhuddhiḥ    jñāna        yoga         vyavasthitiḥ
fearlessness    purity of mind        knowledge    spiritual    steadfastness
dānam      damaḥ                    cha    yajñaḥ                      cha    svādhyāyaḥ               tapaḥ        ārjavam
charity    control of the senses    and    performance of sacrifice    and    study of sacred books    austerity    straightforwardness
---

The Lord said, "Fearlessness, purity of mind, devotion to meditation on the knowledge of the self, alms-giving, self-control, worship, study of the Vedas, austerity, and uprightness—

Verse 2

ahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunam
dayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalam

ahinsā          satyam          akrodhaḥ            tyāgaḥ          śhāntiḥ         apaiśhunam
non-violence    truthfulness    absence of anger    renunciation    peacefulness    restraint from fault-finding
dayā          bhūteṣhu                    aloluptvam                 mārdavam      hrīḥ       achāpalam
compassion    toward all living beings    absence of covetousness    gentleness    modesty    lack of fickleness
---

Non-injury, truth, freedom from anger, renunciation, tranquility, non-slandering of others, compassion for all beings, freedom from desire, gentleness, a sense of shame, and freedom from fickleness;

Verse 3

tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitā
bhavanti sampadaṁ daivīm abhijātasya bhārata

tejaḥ    kṣhamā         dhṛitiḥ      śhaucham       adrohaḥ                       na     ati-mānitā
vigor    forgiveness    fortitude    cleanliness    bearing enmity toward none    not    absence of vanity
bhavanti    sampadam     daivīm    abhijātasya              bhārata
are         qualities    godly     of those endowed with    scion of Bharat
---

Grandeur, patience, fortitude, purity, freedom from hatred and over-pride—these, O Arjuna, belong to one who is born to a divine destiny.

Verse 4

dambho darpo ’bhimānaśh cha krodhaḥ pāruṣhyam eva cha
ajñānaṁ chābhijātasya pārtha sampadam āsurīm

dambhaḥ      darpaḥ       abhimānaḥ    cha    krodhaḥ    pāruṣhyam    eva          cha
hypocrisy    arrogance    conceit      and    anger      harshness    certainly    and
ajñānam      cha    abhijātasya             pārtha                      sampadam     āsurīm
ignorance    and    of those who possess    Arjun, the son of Pritha    qualities    demoniac
---

Pompousness, arrogance, self-conceit, wrath, rudeness, and ignorance—these, O Arjuna, belong to one who is born with a demonic destiny.

Verse 5

daivī sampad vimokṣhāya nibandhāyāsurī matā
mā śhuchaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava

daivī     sampat       vimokṣhāya           nibandhāya    āsurī                 matā
divine    qualities    toward liberation    to bondage    demoniac qualities    are considered
mā        śhuchaḥ    sampadam    daivīm     abhijātaḥ    asi        pāṇḍava
do not    grieve     virtues     saintly    born         you are    Arjun, the son of Pandu
---

The divine destiny is said to lead to liberation, while the demoniac to bondage. Do not grieve, O Arjuna, for you are born with a divine destiny.

Verse 6

dvau bhūta-sargau loke ’smin daiva āsura eva cha
daivo vistaraśhaḥ prokta āsuraṁ pārtha me śhṛiṇu

dvau    bhūta-sargau                loke            asmin    daivaḥ    āsuraḥ      eva          cha
two     of created living beings    in the world    this     divine    demoniac    certainly    and
daivaḥ        vistaraśhaḥ        proktaḥ    āsuram          pārtha                      me         śhṛiṇu
the divine    at great length    said       the demoniac    Arjun, the son of Pritha    from me    hear
---

There are two types of beings in this world: the divine and the demoniac. The divine have been described at length. Hear from Me, O Arjuna, about the demoniac.

Verse 7

pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥ
na śhauchaṁ nāpi chāchāro na satyaṁ teṣhu vidyate

pravṛittim        cha    nivṛittim           cha    janāḥ      na     viduḥ         āsurāḥ
proper actions    and    improper actions    and    persons    not    comprehend    those possessing demoniac nature
na         śhaucham    na     api     cha    āchāraḥ    na     satyam          teṣhu      vidyate
neither    purity      nor    even    and    conduct    nor    truthfulness    in them    exist
---

The demoniacal men neither know action nor renunciation. They have no cleanliness, nor right conduct, nor truth.

Verse 8

asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaram
aparaspara-sambhūtaṁ kim anyat kāma-haitukam

asatyam                   apratiṣhṭham         te      jagat        āhuḥ    anīśhvaram
without absolute truth    without any basis    they    the world    say     without a God
aparaspara       sambhūtam    kim     anyat    kāma-haitukam
without cause    created      what    other    for sexual gratification only
---

They maintain: 'The universe is without truth, with no foundation, and without a Lord (Isvara). What else could exist without mutual causation? It has lust as its cause.'

Verse 9

etāṁ dṛiṣhṭim avaṣhṭabhya naṣhṭātmāno ’lpa-buddhayaḥ
prabhavanty ugra-karmāṇaḥ kṣhayāya jagato ’hitāḥ

etām    dṛiṣhṭim    avaṣhṭabhya    naṣhṭa         ātmānaḥ    alpa-buddhayaḥ
such    views       holding        misdirected    souls      of small intellect
prabhavanti    ugra     karmāṇaḥ    kṣhayāya       jagataḥ         ahitāḥ
arise          cruel    actions     destruction    of the world    enemies
---

Holding this view, these men of lost souls and feeble understanding do cruel deeds, leading to the destruction of the world.

Verse 10

kāmam āśhritya duṣhpūraṁ dambha-māna-madānvitāḥ
mohād gṛihītvāsad-grāhān pravartante ’śhuchi-vratāḥ

kāmam    āśhritya     duṣhpūram     dambha       māna         mada-anvitāḥ
lust     harboring    insatiable    hypocrisy    arrogance    clinging to false tenets
mohāt             gṛihītvā              asat           grāhān    pravartante      aśhuchi-vratāḥ
the illusioned    being attracted to    impermanent    things    they flourish    with impure resolve
---

Turning to insatiable desires, seizing through delusion unjustly acquired wealth, and following impious vows, they act, full of ostentation, pride, and arrogance.

Verse 11

chintām aparimeyāṁ cha pralayāntām upāśhritāḥ
kāmopabhoga-paramā etāvad iti niśhchitāḥ

chintām      aparimeyām    cha    pralaya-antām    upāśhritāḥ
anxieties    endless       and    until death      taking refuge
kāma-upabhoga               paramāḥ                etāvat    iti     niśhchitāḥ
gratification of desires    the purpose of life    still     thus    with complete assurance
---

Obsessed by unlimited cares that end with dissolution, looking upon the enjoyment of desires as their highest aim, and convinced that this is all;

Verse 12

āśhā-pāśha-śhatair baddhāḥ kāma-krodha-parāyaṇāḥ
īhante kāma-bhogārtham anyāyenārtha-sañchayān

āśhā-pāśha            śhataiḥ        baddhāḥ    kāma    krodha    parāyaṇāḥ
bondage of desires    by hundreds    bound      lust    anger     dedicated to
īhante    kāma    bhoga                          artham    anyāyena           artha     sañchayān
strive    lust    gratification of the senses    for       by unjust means    wealth    to accumulate
---

Bound by hundreds of fetters of hopes, given over to desire and anger, they strive unjustly to gather wealth for the gratification of their desires.

Verse 13

idam adya mayā labdham imaṁ prāpsye manoratham
idam astīdam api me bhaviṣhyati punar dhanam

idam    adya     mayā     labdham    imam    prāpsye            manaḥ-ratham
this    today    by me    gained     this    I shall acquire    desire
idam    asti    idam    api     me      bhaviṣhyati    punaḥ    dhanam
this    is      this    also    mine    in future      again    wealth
---

'This I have gained today, and this desire I shall attain. This wealth is mine, and this will also be mine hereafter.

Verse 14

asau mayā hataḥ śhatrur haniṣhye chāparān api
īśhvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhī

asau    mayā     hataḥ                 śhatruḥ    haniṣhye           cha    aparān    api
that    by me    has been destroyed    enemy      I shall destroy    and    others    also
īśhvaraḥ    aham    aham    bhogī          siddhaḥ     aham    bala-vān    sukhī
God         I       I       the enjoyer    powerful    I       powerful    happy
---

'I have slain this enemy, and I shall slay others too. I am the Lord, the enjoyer, the successful one, the strong one, and the happy one.'

Verse 15

āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛiśho mayā
yakṣhye dāsyāmi modiṣhya ity ajñāna-vimohitāḥ
aneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥ
prasaktāḥ kāma-bhogeṣhu patanti narake ’śhuchau

āḍhyaḥ     abhijana-vān                      asmi    kaḥ    anyaḥ    asti    sadṛiśhaḥ    mayā
wealthy    having highly placed relatives    me      who    else     is      like         to me
yakṣhye                       dāsyāmi              modiṣhye           iti     ajñāna       vimohitāḥ
I shall perform sacrifices    I shall give alms    I shall rejoice    thus    ignorance    deluded
aneka    chitta        vibhrāntāḥ    moha        jāla    samāvṛitāḥ
many     imaginings    led astray    delusion    mesh    enveloped
prasaktāḥ    kāma-bhogeṣhu                          patanti    narake     aśhuchau
addicted     gratification of sensuous pleasures    descend    to hell    murky
---

'I am wealthy and high-born; who else is equal to me? I shall sacrifice, I shall give alms, I shall rejoice.' Thus they think, deluded by ignorance.

Verse 16

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

aneka       citta-vibhrāntāḥ            moha            jāla              samāvṛtāḥ     prasaktāḥ    kāma    bhogeṣu                 patanti         narake       aśucau
numerous    perplexed  by  anxieties    of illusions    by a   network    surrounded    attached     lust    sense  gratification    glides  down    into hell    unclean.
---

Bewildered by numerous thoughts, ensnared in the net of delusion, addicted to sensual pleasures, they fall into a wretched Naraka.

Verse 17

ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ
yajante nāma-yajñais te dambhenāvidhi-pūrvakam

ātma-sambhāvitāḥ    stabdhāḥ    dhana     māna     mada         anvitāḥ
self-conceited      stubborn    wealth    pride    arrogance    full of
yajante              nāma            yajñaiḥ       te      dambhena          avidhi-pūrvakam
perform sacrifice    in name only    sacrifices    they    ostentatiously    with no regards to the rules of the scriptures
---

Self-conceited, self-sufficient, intoxicated by wealth and pride, they perform sacrifices in name only, ostentatiously and not according to the injunctions of the scriptures.

Verse 18

ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ cha sanśhritāḥ
mām ātma-para-deheṣhu pradviṣhanto ’bhyasūyakāḥ

ahankāram    balam       darpam       kāmam     krodham    cha    sanśhritāḥ
egotism      strength    arrogance    desire    anger      and    covered by
mām    ātma-para-deheṣhu                        pradviṣhantaḥ    abhyasūyakāḥ
me     within one’s own and bodies of others    abuse            the demoniac
---

Depending on their egoism, power, and pride, as well as their desires and wrath, these malicious men hate Me in their own bodies and in those of others.

Verse 19

tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān
kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu

tān      aham    dviṣhataḥ    krūrān    sansāreṣhu               nara-adhamān
these    I       hateful      cruel     in the material world    the vile and vicious of humankind
kṣhipāmi    ajasram            aśhubhān        āsurīṣhu    eva       yoniṣhu
I hurl      again and again    inauspicious    demoniac    indeed    in to the wombs
---

Those who are hateful, cruel, the vilest and most inauspicious of mankind, I hurl forever into the cycles of births and deaths, into the wombs of demons.

Verse 20

āsurīṁ yonim āpannā mūḍhā janmani janmani
mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim

āsurīm      yonim    āpannāḥ    mūḍhāḥ          janmani janmani
demoniac    wombs    gaining    the ignorant    in birth after birth
mām    aprāpya             eva     kaunteya                   tataḥ         yānti    adhamām       gatim
me     failing to reach    even    Arjun, the son of Kunti    thereafter    go       abominable    destination
---

Fallen into demoniac wombs in birth after birth, these deluded men, not attaining Me, further sink down to the lowest level, O Arjuna.

Verse 21

tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥ
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet

tri-vidham        narakasya      idam    dvāram    nāśhanam       ātmanaḥ
three types of    to the hell    this    gates     destruction    self
kāmaḥ    krodhaḥ    tathā    lobhaḥ    tasmāt       etat     trayam    tyajet
lust     anger      and      greed     therefore    these    three     should abandon
---

Desire, wrath, and greed—these are the three gateways to Naraka, ruinous to the self. Therefore, one should abandon these three.

Verse 22

etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ
ācharaty ātmanaḥ śhreyas tato yāti parāṁ gatim

etaiḥ        vimuktaḥ    kaunteya                   tamaḥ-dvāraiḥ        tribhiḥ    naraḥ
from this    freed       Arjun, the son of Kunti    gates to darkness    three      a person
ācharati    ātmanaḥ    śhreyaḥ    tataḥ      yāti      parām      gatim
endeavor    soul       welfare    thereby    attain    supreme    goal
---

One who has been released from these three gates of darkness, O Arjuna, works for the benefit of the self; thus, they reach the supreme state.

Verse 23

yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥ
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim

yaḥ    śhāstra-vidhim            utsṛijya      vartate    kāma-kārataḥ
who    scriptural injunctions    discarding    act        under the impulse of desire
na         saḥ     siddhim       avāpnoti    na     sukham       na     parām          gatim
neither    they    perfection    attain      nor    happiness    nor    the supreme    goal
---

He who, abandoning the injunctions of the Sastras, acts under the influence of desire, attains neither perfection nor pleasure, nor the supreme state.

Verse 24

tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau
jñātvā śhāstra-vidhānoktaṁ karma kartum ihārhasi

tasmāt       śhāstram      pramāṇam     te      kārya    akārya              vyavasthitau
therefore    scriptures    authority    your    duty     forbidden action    in determining
jñātvā               śhāstra       vidhāna        uktam          karma      kartum     iha              arhasi
having understood    scriptures    injunctions    as revealed    actions    perform    in this world    you should
---

Therefore, let the Sastra be your authority for determining what should be done and what should not be done. Knowing what is enjoined in the injunctions of the Sastra, you should perform work here.


Gita: Chap 16

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