Chapter Sixteen
दैवी सम्पत्
Daivī Sampat
Chapter Sixteen
आसुरी सम्पत्
Āsurī Sampat
दैवासुरसम्पद्विभागयोग — The Yoga of Distinguishing Divine and Demoniac Natures
24 Sacred VersesBhagavad Gita Chapter 16 presents a profound psychological and spiritual analysis of human nature by distinguishing between divine (daivi) and demoniac (asuri) qualities. Krishna enumerates 26 divine qualities that lead to liberation and contrasts them with the characteristics of demoniac nature that lead to bondage. The chapter identifies lust, anger, and greed as the three gates to hell, and emphasizes following scriptural guidance for spiritual progress. This teaching provides a mirror for self-examination and a roadmap for cultivating virtues while overcoming destructive tendencies.
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः — Verse 16.21
काम (Kāma)
Uncontrolled desire that becomes obsessive craving, never satisfied, always demanding more
क्रोध (Krodha)
Destructive wrath arising from frustrated desires, clouding judgment and wisdom
लोभ (Lobha)
Insatiable acquisitiveness that hoards beyond need, creating suffering for self and others
Chapter 16 provides one of the most practical teachings in the Gita—a clear framework for moral and spiritual self-assessment. Rather than abstract philosophy, this chapter offers concrete criteria for evaluating one's own nature and guiding personal transformation.
A detailed analysis of human character types and the psychological patterns that lead to either liberation or bondage through self-control.
The 26 divine qualities serve as a mirror for self-examination, helping seekers identify areas for spiritual growth.
Emphasis on following scriptural guidance as protection against whimsical action and demoniac tendencies.
Lust, anger, and greed as the three gates that determine one's spiritual trajectory toward liberation or bondage.
The teaching implies that nature can be transformed—demoniac tendencies can be overcome through conscious effort and devotion.
Listed in verses 1-3, these qualities lead to liberation (vimokṣāya)
Verses 16.1-3 — The Divine Qualities
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१॥
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥२॥
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।
भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥३॥
abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ |
dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam ||1||
ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam |
dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr acāpalam ||2||
tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā |
bhavanti sampadaṁ daivīm abhijātasya bhārata ||3||
Verse 16.4 — The Demoniac Qualities
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥४॥
dambho darpo 'bhimānaś ca krodhaḥ pāruṣyam eva ca |
ajñānaṁ cābhijātasya pārtha sampadam āsurīm ||4||
In contrast to the 26 divine qualities, Krishna summarizes demoniac nature in just six characteristics. "Dambha" (hypocrisy/ostentation) refers to pretending virtue one doesn't possess—performing religious actions for show rather than genuine devotion. "Darpa" (arrogance) is the intoxication of power, wealth, or position. "Abhimāna" (pride) is false identification with the body and ego. "Krodha" (anger) arises from frustrated desires. "Pāruṣyam" (harshness) manifests in cruel speech and behavior. "Ajñānam" (ignorance) underlies all these—not understanding the true nature of self, world, and God. These six are roots from which all specific demoniac behaviors grow. The brevity of this list compared to the divine qualities suggests that negativity, though varied in expression, stems from a few basic distortions. Understanding these helps one identify and address root causes rather than just symptoms.
Verses 16.7-8 — The Demoniac Worldview
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः ।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥७॥
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥८॥
pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ |
na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate ||7||
asatyam apratiṣṭhaṁ te jagad āhur anīśvaram |
aparaspara-sambhūtaṁ kim anyat kāma-haitukam ||8||
These verses describe the philosophical worldview underlying demoniac behavior. The demoniac person lacks moral discernment (pravṛtti-nivṛtti)—they cannot distinguish between what should and shouldn't be done. This manifests as absence of purity (śaucam), proper conduct (ācāra), and truthfulness (satyam). More fundamentally, they hold a materialistic, atheistic philosophy: the world is "asatyam" (unreal/false), "apratiṣṭham" (without foundation/purpose), and "anīśvaram" (without God/controller). Their view that creation arises from "mutual union" (aparaspara-sambhūtam) with "lust as its only cause" (kāma-haitukam) is essentially a reductionist materialism. This worldview removes all meaning, purpose, and moral order from existence. Without acknowledging a higher reality, there's no basis for self-restraint or virtue. This analysis helps us understand that demoniac behavior stems from wrong philosophy, not mere bad character.
Verse 16.21 — The Three Gates to Hell
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥२१॥
tri-vidhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ |
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet ||21||
This famous verse identifies the three root causes of spiritual destruction. "Kāma" (lust/desire) is not merely sexual desire but any intense craving for sensory experience or worldly acquisition. It creates restlessness and dissatisfaction. "Krodha" (anger) typically arises when desires are frustrated—unable to obtain what we want or encountering what we don't want. "Lobha" (greed) is the insatiable drive to possess and hoard, never satisfied with what one has. These three are interconnected: lust leads to anger when thwarted, and greed keeps the cycle going by creating new desires. They are called "gates of hell" because they lead to suffering and spiritual regression. The phrase "nāśanam ātmanaḥ" (destructive of the self) indicates these emotions don't just cause external harm but damage one's own soul. In Chapter 3, Krishna similarly identified kāma and krodha as the great enemies of the soul.
Verse 16.22 — Freedom from the Three Gates
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥२२॥
etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥ |
ācaraty ātmanaḥ śreyas tato yāti parāṁ gatim ||22||
This verse offers hope and a positive vision. The three gates are called "tamo-dvāra" (gates of darkness/ignorance) because they cloud judgment and lead to harmful actions. Freedom from them is presented as achievable—not as a distant goal but as a present possibility. One who becomes "vimuktaḥ" (liberated) from these operates from a different motivation entirely. Instead of acting from desire, anger, or greed, they act for "ātmanaḥ śreyas" (their own true welfare). This doesn't mean selfishness but understanding what truly benefits the soul versus what merely gratifies the ego. Such a person naturally moves toward "parāṁ gatim" (the supreme destination)—which is liberation and eternal relationship with God. The progression is clear: overcome the three enemies → act for true welfare → attain the supreme goal. This gives practical focus to spiritual practice.
Verses 16.23-24 — Following Scripture
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥२३॥
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥२४॥
yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ |
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim ||23||
tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau |
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi ||24||
The chapter concludes with the importance of scriptural guidance. "Śāstra-vidhim utsṛjya" (discarding scriptural injunctions) and acting on "kāma-kārataḥ" (personal whims) leads to failure on all levels: no siddhi (perfection), no sukham (happiness), and no parāṁ gatim (supreme goal). Scripture (śāstra) serves as "pramāṇam" (valid authority/evidence) for understanding dharma—what should and shouldn't be done. This doesn't mean blind obedience to texts but recognition that accumulated wisdom provides reliable guidance that personal desire cannot. Without such guidance, one easily falls prey to the demoniac tendencies of following mere impulse. "Jñātvā" (knowing) the scriptural regulations, one should then "kartum" (perform action). Knowledge precedes proper action. This teaching applies especially in our age of moral relativism, where "follow your heart" often masks following desire. Scripture provides objectivity that pure subjectivity cannot.
The teachings on divine and demoniac natures offer remarkably relevant insights for navigating contemporary psychological, ethical, and social challenges.
The 26 divine qualities provide a concrete checklist for personal development. Rather than vague aspirations to "be better," one can systematically evaluate specific qualities like fearlessness, truthfulness, and compassion, identifying areas needing conscious cultivation.
The demoniac characteristics describe patterns we see in narcissistic personalities, cult leaders, and destructive ideologies. Understanding these patterns helps recognize manipulation and protect oneself from harmful influences, both in personal relationships and public discourse.
The three gates to hell—lust, anger, greed—are recognized in modern psychology as underlying many dysfunctional behaviors. Addiction, rage issues, and compulsive acquisition all trace to these roots. This framework guides therapy and self-improvement toward fundamental causes.
The contrast between divine and demoniac natures applies directly to corporate culture and leadership. Organizations driven by greed and deception versus those operating with truthfulness, fairness, and concern for stakeholders exemplify these opposing tendencies.
The demoniac worldview—that existence is purposeless and desire-driven—resembles modern nihilism and materialist reductionism. Understanding its consequences (suffering, destruction) provides motivation to seek more meaningful philosophical foundations.
Chapter 16 provides the Gita's most direct treatment of evil and its origins. Unlike some philosophies that consider evil merely an illusion or absence of good, the Gita acknowledges real demoniac tendencies with real consequences. However, these tendencies are not intrinsic to the soul but result from ignorance (ajñāna) and wrong identification with the material body. This means evil is ultimately remediable through spiritual development, not through punishment alone. The demoniac nature represents a deviation from one's true nature, not one's essential being.
Verse 16.5 states that divine nature leads to liberation while demoniac nature leads to bondage. This might suggest predestination, but the context emphasizes choice. One is "abhijāta" (born with) certain tendencies based on past karma, but present choices can reinforce or transform these tendencies. The teaching to "abandon these three" (16.21) would be meaningless without free will. The chapter thus presents a nuanced view: we inherit tendencies, but we determine what we do with them.
The chapter's conclusion emphasizing scriptural authority might seem authoritarian, but serves a specific purpose. Without reliable external guidance, humans easily rationalize any behavior as "following their heart." Scripture provides objectivity and accumulated wisdom. However, Krishna also emphasizes "jñātvā" (knowing/understanding)—not blind obedience but intelligent application. The goal is developing discrimination (viveka) that eventually becomes internalized, not permanent dependence on external rules.
Chapter 16 connects deeply with the three gunas teaching. Divine qualities correspond primarily to sattva (goodness), while demoniac qualities reflect tamas (ignorance) and distorted rajas (passion). The emphasis on overcoming lust, anger, and greed echoes Chapter 3's identification of these as the soul's enemies. The teaching on following scripture relates to Chapter 17's discussion of the three types of faith. Understanding these connections provides a comprehensive framework for spiritual psychology.
Chapter 16 distinguishes between divine (daivi) and demoniac (asuri) natures in human beings. Krishna lists 26 divine qualities that lead to liberation and contrasts them with the characteristics of demoniac nature that lead to bondage. The chapter identifies lust, anger, and greed as the three gates to hell and emphasizes following scriptural guidance to develop divine qualities.
The 26 divine qualities include: fearlessness, purity of heart, steadfastness in knowledge, charity, self-control, sacrifice, study of scriptures, austerity, straightforwardness, non-violence, truthfulness, freedom from anger, renunciation, peacefulness, aversion to fault-finding, compassion, freedom from greed, gentleness, modesty, steadiness, vigor, forgiveness, fortitude, cleanliness, freedom from malice, and absence of pride.
In verse 16.21, Krishna identifies three gates leading to hell and self-destruction: lust (kama), anger (krodha), and greed (lobha). These three destructive qualities damage the soul's well-being and should be abandoned. One who is freed from these three gates of darkness acts for their own welfare and attains the supreme destination.
Demoniac nature includes: hypocrisy, arrogance, pride, anger, harshness, and ignorance. Those with demoniac nature don't know what to do or not do, lack purity and proper conduct, believe the world is without God and purpose, are bound by endless desires, and think violence is the path to success.
Krishna describes the demoniac worldview as believing the world is unreal, without foundation, without God, and created by mutual union driven by lust alone. They deny any cosmic order or divine purpose, holding that desire is the only cause of existence. This materialistic, atheistic philosophy leads to harmful actions.
In verses 23-24, Krishna emphasizes that one who abandons scriptural guidance and acts on personal desire attains neither perfection, happiness, nor liberation. Scripture serves as reliable authority for determining right and wrong. Without such guidance, one easily falls prey to whimsical behavior. Understanding scriptural wisdom protects against demoniac tendencies.
Yes, the teaching implies transformation is possible. The instruction to "abandon" the three gates (16.21) presupposes the ability to change. Demoniac tendencies result from ignorance, not one's essential nature. Through spiritual practice, self-awareness, following scriptural guidance, and cultivating divine qualities, one can overcome negative tendencies and progress toward liberation.
Divine qualities are cultivated through: following scriptural guidance, avoiding lust, anger, and greed, practicing the 26 virtues systematically, developing fearlessness through spiritual knowledge, maintaining purity in thought and action, engaging in austerity and charity, regular spiritual practice, and association with spiritually-minded people.
Explore each verse of Daivasura Sampad Vibhaga Yoga. Key verses are highlighted in gold.
Explore divine qualities across the Gita
Mastering the senses and mind
Understanding and overcoming wrath
The nature and control of desire
Right action and scriptural guidance
The goal of cultivating divine nature
Study the divine and demoniac qualities with the Srimad Gita App. Access all 24 verses with audio recitation, commentary, and daily practice reminders for cultivating divine qualities.
Commentary:
These opening verses provide a comprehensive list of 26 divine qualities (daivi sampat). The list begins with "abhayam" (fearlessness)—considered the foundation of spiritual life because fear causes us to act against our higher nature. Fearlessness here means freedom from anxiety about personal welfare, trusting in divine providence. "Sattva-saṁśuddhi" (purity of heart) refers to internal cleanliness—freedom from malice, deceit, and impure motives. The list includes qualities of knowledge (jñāna-yoga), charity, self-discipline, and austerity. Non-violence (ahiṁsā) and truthfulness (satyam) are paired as ethical foundations. The qualities progressively move from external virtues to internal refinements like modesty (hrī) and absence of pride (nātimānitā). These qualities are not arbitrary morals but flow naturally from understanding one's spiritual nature as taught in Chapter 13.