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Bhagavad-gītā 16.4

दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥ ४ ॥
dambho darpo ’bhimānaś ca
[dambho darpo ’bhimaanash cha]
krodhaḥ pāruṣyam eva ca
[krodhah paarushyam eva cha]
ajñānaṁ cābhijātasya
[ajnaanam chaabhijaatasya]
pārtha sampadam āsurīm
[paartha sampadam aasureem]
Word-for-word
dambhaḥ — pride darpaḥ — arrogance abhimānaḥ — conceit ca — and krodhaḥ — anger pāruṣyam — harshness eva — certainly ca — and ajñānam — ignorance ca — and abhijātasya — of one who is born of pārtha — O son of Pṛthā sampadam — the qualities āsurīm — of the demoniac nature .
Blended reading (Sanskrit + English inline)
dambho darpo ’bhimānaś ca
dambhaḥ
pride
darpaḥ
arrogance
krodhaḥ pāruṣyam eva ca
ajñānaṁ cābhijātasya
abhimānaḥ
conceit
ca
and
krodhaḥ
anger
pārtha sampadam āsurīm
pāruṣyam
harshness
eva
certainly
ca
and
ajñānam
ignorance
ca
and
abhijātasya
of one who is born of
pārtha
O son of Pṛthā
sampadam
the qualities
āsurīm
of the demoniac nature .
Important Words
  • dambhaḥ — pride
    Specifically the pride of putting on a religious or virtuous show. Not bare arrogance — dambha is performed virtue, the demoniac wearing the costume of a sādhu. Dangerous because it can fool the actor himself.
  • darpaḥ — arrogance
    From the root dṛp — to be elated, intoxicated. Darpa is intoxication with one's own position, wealth, lineage, learning. A drunkenness that prevents seeing how small one really is.
  • abhimānaḥ — conceit
    Literally 'thinking-toward-self' — the false ego's appropriation: 'this is mine, this is me.' Of all six it is the subtlest, surviving long after the others appear conquered.
  • krodhaḥ — anger
    Listed here as a defining demoniac trait, not just a passing emotion. In 16.21 Kṛṣṇa will name krodha as one of the three gates of hell. The same word will appear with akrodhaḥ in 16.1's divine list — a deliberate antithesis.
  • pāruṣyam — harshness
    From paruṣa — rough, jagged. The quality of speech and conduct that wounds without need. The opposite of mārdavam (gentleness) in 16.1; the contrast is exact.
  • ajñānam — ignorance
    Capped at the end as the root from which the other five grow. Not ignorance of facts — ignorance of the self, of Kṛṣṇa, of the soul's true situation. Without this root, the other five wither.
Pride, arrogance, conceit, anger, harshness and ignorance – these qualities belong to those of demoniac nature, O son of Pṛthā.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Against the long daivī list, Kṛṣṇa names only six āsurī markers — but they are dense and self-reinforcing. The brevity is itself an argument: divine virtue branches into many fine distinctions, while the demonic collapses into a few coarse drives that breed one another.
Further notes (विवरण · Vivaraṇa)
Note how the six pair: dambha and abhimāna are inner self-falsifications; darpa and pāruṣya are their outward expression; krodha and ajñāna are the engines that keep them running (cf. BG 2.62-63 where krodha follows from frustrated kāma, and BG 3.37 naming kāma-eṣa krodha-eṣa as the singular enemy). The address shifts from 'Bhārata' (16.3) to 'Pārtha' — an intimate matronymic, as if to soften the news that this list exists at all.
Prose order (अन्वय · Anvaya)
हे पार्थ! दम्भः, दर्पः, अभिमानः, क्रोधः, पारुष्यम्, अज्ञानम् च — एते (गुणाः) आसुरीम् सम्पदम् अभिजातस्य (भवन्ति) ।
he pārtha! dambhaḥ, darpaḥ, abhimānaḥ, krodhaḥ, pāruṣyam, ajñānam ca — ete (guṇāḥ) āsurīm sampadam abhijātasya (bhavanti) |
O Pārtha, hypocrisy, arrogance, conceit, anger, harshness, and ignorance — these belong to one born to the demonic endowment.
Word split (पदच्छेद · Padaccheda)
दम्भः दर्पः अभिमानः च क्रोधः पारुष्यम् एव च । अज्ञानम् च अभिजातस्य पार्थ सम्पदम् आसुरीम् ॥
dambhaḥ darpaḥ abhimānaḥ ca krodhaḥ pāruṣyam eva ca | ajñānam ca abhijātasya pārtha sampadam āsurīm ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
दम्भः dambhaḥ दम्भ (m.) nom.sg. (nominative singular) ostentation, religious hypocrisy
दर्पः darpaḥ दर्प (m.) nom.sg. (nominative singular) arrogance
अभिमानः abhimānaḥ अभि + मान (m.) nom.sg. (nominative singular) self-conceit, false self-identification
च ca ind. (indeclinable) and
क्रोधः krodhaḥ क्रोध (m.) nom.sg. (nominative singular) anger
पारुष्यम् pāruṣyam पारुष्य (n.) nom.sg. (nominative singular) harshness (of speech and act)
एव eva ind. (emphatic) indeed
अज्ञानम् ajñānam अ + ज्ञान (n.) nom.sg. (nominative singular), neg. cpd. (compound) ignorance, lack of discernment
अभिजातस्य abhijātasya अभि + √जन् p.p.p. (past passive participle) gen.sg. (genitive singular)m. of one born (to)
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular) O son of Pṛthā
सम्पदम् sampadam सम्पद् (f.) acc.sg. (accusative singular) endowment
आसुरीम् āsurīm आसुरी (f.) acc.sg. (accusative singular) demonic, asuric
Purport

In this verse, the royal road to hell is described. The demoniac want to make a show of religion and advancement in spiritual science, although they do not follow the principles. They are always arrogant or proud in possessing some type of education or so much wealth. They desire to be worshiped by others, and demand respectability, although they do not command respect. Over trifles they become very angry and speak harshly, not gently. They do not know what should be done and what should not be done. They do everything whimsically, according to their own desire, and they do not recognize any authority. These demoniac qualities are taken on by them from the beginning of their bodies in the wombs of their mothers, and as they grow they manifest all these inauspicious qualities.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
4. False pretence, pride, attachment, anger, cruelty and lack of discriminating power manifest in one born at a time indicating tamasic or rajasic qualities.
Commentary

The Lord now speaks of the fruits which cause bondage. Dambha means to announce oneself as religious even though one has a sinful nature. Darpa means pride due to wealth, knowledge and the like. Abhimāna means to desire respect from others or attachment to wife, sons and other things. Krodha means anger. Pāruṣya means cruelty. Ajñāna means lack of discrimination. These are the qualities of the asura, which indicate other types of beings, such as Rākṣasas as well. These qualities belong to the person born at a moment indicating attainment of rajasic or tamasic qualities.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
4. False pretence, pride, attachment, anger, cruelty and lack of discriminating power manifest in one born at a time indicating tamasic or rajasic qualities.
Commentary

The Lord now speaks of qualities of the asura which cause hellish existence, in one verse. Dambha means performance of religious duties with the intention of being known as a religious person. Darpa means pride in having a good lineage or knowledge, thinking that one should be respected. Krodha means anger. Pāruṣya means using rough language in front of others. The word ca indicates all the qualities opposite to those mentioned in the previous verses, such as cāpala, having useless actions. [Note: Thus the asura sampat includes such qualities as hiṁsā, asatya, atyāga, aśānti, paiśunam, and lolupatva.] Ajñāna means devoid of intelligence to discriminate between what is proper and what is improper conduct. The word ca indicates the qualities such as adhṛti, and those following from the previous list (śaucam, droho, ātimānitā). These qualities appear in a person born with inauspicious impressions (āsurīm sampadam) which manifest from sinful actions, and which bear fruit at the time of taking a body. The śruti says pāpaḥ pāpena: the sinful person is born through sinful acts.

Bhūrijana Dāsa Gauḍīya
Commentary

In his Purport Srila Prabhupada says: "In this verse, the royal road to hell is described. The demoniac want to make a show of religion and advancement in spiritual science, although they do not follow the principles. They are always arrogant or proud in possessing some type of education or so much wealth. They desire to be worshiped by others, and demand respectability, although they do not command respect. Over trifles they become very angry and speak harshly, not gently. They do not know what should be done and what should not be done. They do everything whimsically, according to their own desire, and they do not recognize any authority. These demoniac qualities are taken on by them from the beginning of their bodies in the wombs of their mothers, and as they grow they manifest all these inauspicious qualities.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Six demoniac qualities – This verse describes the “Royal road to hell”

LINK BETWEEN TEXTS 16.4 & 16.5: Krishna next removes Arjuna’s doubt about whether his own

participation in the battle as a warrior – and therefore as a killer – will be due to possessing a demoniac

temperament

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
16.4 O son of Prtha, dambhah, religious ostentation; darpah, pride arising from wealth, relatives, etc.; atimanah, haughtiness, as explained earlier; and krodhah, anger; eva ca, as also; parusyam, redeness, using unkind words, e.g. to speak of a blind person as having eyes, an ugly person as handsome, a lowly born man as born of aristocracy, and so on; and ajnanam, ignorance, non-discriminating knowledge, false conception regarding what ought to be and ought not to be done; are (the attributes) abhijatasya, of one destined to have;-destined for what? in answer the Lord says-asurim, demoniacal; sampadam, nature. The conseences of these natures are being stated:
Śrī Rāmānujācārya Classical
Translation
16.4 'Dambha or pomposity' is the practice of Dharma for earning a reputation for righteousness. 'Arrogance' is the elation caused by the pleasures of sense-objects and the conseent inability to discriminate between what ought to be done and what ought not to be done. 'Self-conceit' is the estimation of oneself in a measure not warranted by one's education and birth. 'Wrath' is the sense of antagonism causing injury to others. 'Rudeness' is the nature of causing grief to Sadhus. 'Ignorance' is incapacity to discriminate between hight and low forms of conduct and principles, and also between what ought to be done and what ought not to be. These are the alities that are found in one born for a demoniac destiny. Asuras are those who rel against the ?ndments of the Lord.
Śrī Abhinavagupta Classical
Translation
16.4 See Coment under 16.5
Swami Sivananda Classical
Translation
16.4 Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna).
Commentary

16.4 दम्भः hypocrisy? दर्पः arrogance? अभिमानः selfconceit? च and? क्रोधः wrath? पारुष्यम् harshness? एव even? च and? अज्ञानम् ignorance? च and? अभिजातस्य to the one born for? पार्थ O Partha? सम्पदम् state?,आसुरीम् demoniacal.Commentary Dambha Hypocrisy. To pretend to be what one is not? to pretend to be religious and pious. It consists of bragging of ones own greatness. Religious hypocrisy is the worst form of hypocrisy. Hypocrisy is a mixture of deceit and falsehood. Those who boast about their own merits will get demerit only.Darpa Arrogance. Pride of learning? wealth? high connection? etc. An arrogant man cannot endure to see his fellowmen happy. He is more and more enraged at the fortune of his fellowmen in the matter of learning? happiness and prosperity.Parushyam (in speech) To speak of the blind as having lotuslike eyes? of the ugly as beautiful? of a man of low birth as one of high birth and so on? usually with an ulterior? selfish or evil motive.Ajnanam Ignorance? misconception of ones duties. An ignorant man is blind as to what should be done and what should not be done. There is absence of discrimination. Just as a child will put anything it gets in its hands into its mouth? whether it is clean or dirty? so also is the condition of the ignorant man who is not able to discriminate between the Real and the unreal? the good and the evil? virtue and vice. He is on the path of destruction. He does not know the road that leads to Moskha or liberation. He is drowned in the ocean of this worldly existence.These are the six demonical alities. These evil alities constitute the satanic or demonical wealth. They are obstacles on the path of liberation.By addressing Arjuna as Partha? Lord Krishna implies that Arjuna has no demonical alities in him as he is born in a noble family and is the son of Pritha.People of Asuric nature have no faith. They dispute every doctrine. They deny the existence of God. They deny the cycle of the worldprocess? the Vedas and the laws of ethics. Sensual indulgence is their goal. They rob people and take away their neighbours wives. They kill people ruthlessly. They do not believe in reincarnation and in the other world. They have no idea of right conduct? purity and selfrestraint.Asuras are those persons who have waged war and who still wage war with the gods in heaven. Those who are endowed with Asuric tendencies or evil alities are Asuras or demons. They exist in abundance in this iron age. Kamsa was an Asura. Hiranyakasipu was an Asura.Even a man of university alitifactions and titles is a veritable Asura if he is endowed with evil tendencies or Asubha Vasanas.Esoterically? the war between the Asuras and the gods is the internal fight that is ever going on between the pure and the impure tendencies in man? between Sattva and RajasTamas.

Swami Gambhīrānanda Classical
Translation
16.4 O son of Prtha, (the attributes) of one destined to have the demoniacal nature are religious ostentation, pride and haughtiness, [Another reading is abhimanah, self-conceit.-Tr.], anger as also rudeness and ignorance.
Shri Purohit Swami Classical
Translation
16.4 Hypocrisy, pride, insolence, cruelty, ignorance belong to him who is born of the godless qualities.
Related values & verses
Primary values
Hrih (Modesty / Sense of Shame)Adambhitva (Non-hypocrisy / Authenticity)
Related values
Atma Nigraha (Self-control)Vairagya (Detachment / Dispassion)Prema (Divine Love)Discriminative WisdomKshama (Forgiveness / Patience)Daya (Compassion / Mercy)Seva (Service / Selfless Action)
Related verses
BG 16.7 BG 16.18 BG 3.37 SB 7.8.19 SB 4.2.22 SB 3.12.26 CC Madhya 22.15 CC Antya 7.148 CC Madhya 13.80 Kaṭha Upaniṣad 1.2.5BRS 1.2.117
Study Q&A referencing this verse
Sciences essays referencing this verse
Related lectures
Personal Guidance
The demoniac qualities are pride, arrogance, conceit, anger, harshness, and ignorance.
Practical Applications
  • Honestly note any of these six in yourself.
  • Don't excuse them; address them.
  • Track when each shows up and what triggers it.
Reflection Questions
  • Which of the six have I been excusing?
  • What is its trigger and what is the antidote?
Analogy

A six-headed snake — pride, arrogance, conceit, anger, harshness, ignorance — strikes from whichever head is closest. Cut at one neck and the others still hiss. Kṛṣṇa names all six so the sādhaka cannot pretend the problem is only the loudest one.

Stories
Duryodhana's Six

Sañjaya, narrating to Dhṛtarāṣṭra, paints Duryodhana as the textbook figure for these six. Dambha — he displayed his army to Droṇa to flatter himself. Darpa — he believed his birth and wealth made him untouchable. Abhimāna — he could not bear that Yudhiṣṭhira's palace had a finer floor than his own. Krodha — anger drove him to disrobe Draupadī. Pāruṣya — his speech was a knife. Ajñāna — he could not see, even at the moment of his death by Bhīma's mace, that his cousins were dharma.

All six in one man. Each one a knot on the rope that dragged Kuruvaṁśa to ruin.

Rāvaṇa's Six

The Rāmāyaṇa gives a parallel portrait. Rāvaṇa was a Vedic scholar, a Śiva-bhakta, a master of music — yet the six āsurī qualities ran through him like a fault-line. His pride at Kailāsa, his arrogance toward Vibhīṣaṇa's counsel, his conceit that he was beyond karmic reach, his anger at the loss of Khara and Dūṣaṇa, his harshness toward Sītā, and his ignorance that Rāma was the Lord — these toppled a kingdom of gold.

Learning and power do not cancel these six; only surrender does.

📝 My note

Source: vedabase.io

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