FolioCorpusBhagavad-gītā

Bhagavad-gītā 16.18

అహఙ్కారం బలం దర్పం కామం క్రోధం చ సంశ్రితా: । మామాత్మపరదేహేషు ప్రద్విషన్తోఽభ్యసూయకా: ॥ ౧౮ ॥
ahaṅkāraṁ balaṁ darpaṁ
[ahankaaram balam darpam]
kāmaṁ krodhaṁ ca saṁśritāḥ
[kaamam krodham cha samshritaah]
mām ātma-para-deheṣu
[maam aatma-para-deheshu]
pradviṣanto ’bhyasūyakāḥ
[pradvishanto ’bhyasooyakaah]
Word-for-word
ahaṅkāram — false ego balam — strength darpam — pride kāmam — lust krodham — anger ca — also saṁśritāḥ — having taken shelter of mām — Me ātma — in their own para — and in other deheṣu — bodies pradviṣantaḥ — blaspheming abhyasūyakāḥ — envious .
Blended reading (Sanskrit + English inline)
ahaṅkāraṁ balaṁ darpaṁ
ahaṅkāram
false ego
balam
strength
darpam
pride
kāmaṁ krodhaṁ ca saṁśritāḥ
kāmam
lust
krodham
anger
ca
also
saṁśritāḥ
having taken shelter of
mām ātma-para-deheṣu
mām
Me
ātma
in their own
para
and in other
deheṣu
bodies
pradviṣanto ’bhyasūyakāḥ
pradviṣantaḥ
blaspheming
abhyasūyakāḥ
envious .
Important Words
  • ahaṅkāram — false ego
    Aham-kāra — the I-maker. Sāṅkhya's term for the function of citta that takes the body for the self. Not all ego is demoniac; this is the inflated form, the one that puffs and contracts to defend itself.
  • saṁśritāḥ — having taken shelter of
    Saṁ-śritāḥ — fully taken refuge in. The verse's hinge: where the divine soul takes refuge in Kṛṣṇa, the demoniac takes refuge in his own ego-cluster. The same verb of surrender, pointed at the wrong object.
  • mām — Me
    Kṛṣṇa speaks in the first person. The object of the demoniac envy is not an abstract God but Kṛṣṇa Himself — the same speaker of the Gītā. This is the most personal verse of the chapter.
  • deheṣu — in bodies
    Locative plural of deha — body. Paired with ātma (own) and para (other), it says the Lord is in their own body and in the bodies of those they hate. The envy is therefore an attack on the very ground they stand on.
  • pradviṣantaḥ — blaspheming
    Pra-dviṣantaḥ — intensely hating. Pra is the intensive prefix. Dviṣ — the same root as dveṣa (aversion). Not casual irritation but active enmity directed at Bhagavān.
  • abhyasūyakāḥ — envious
    Abhi-asūyā — finding fault, intolerant of another's virtue. The same word used in Gītā 18.67 — Kṛṣṇa instructs that this teaching not be given to one who is abhyasūyaka. Envy of the Lord is the disqualifying condition.
Bewildered by false ego, strength, pride, lust and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion.
Purport

A demoniac person, being always against God’s supremacy, does not like to believe in the scriptures. He is envious of both the scriptures and the existence of the Supreme Personality of Godhead. This is caused by his so-called prestige and his accumulation of wealth and strength. He does not know that the present life is a preparation for the next life. Not knowing this, he is actually envious of his own self, as well as of others. He commits violence on other bodies and on his own. He does not care for the supreme control of the Personality of Godhead, because he has no knowledge. Being envious of the scriptures and the Supreme Personality of Godhead, he puts forward false arguments against the existence of God and denies the scriptural authority. He thinks himself independent and powerful in every action. He thinks that since no one can equal him in strength, power or wealth, he can act in any way and no one can stop him. If he has an enemy who might check the advancement of his sensual activities, he makes plans to cut him down by his own power.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
18. Surrendered to ego, strength, arrogance, lust, and anger, they hate Me situated in their own and others’ bodies, and find fault in the qualities of the devotees.
Commentary

They disrespect Me (pradviṣantaḥ), the Paramātmā, who am situated in their own and others bodies (ātma-para-deheṣu). Or they hate Me who am situated in the bodies of the devotees who are surrendered to Paramātmā (ātma-para-deheṣu mām). They hate Me, since they hate the devotees who have surrendered to Me. And they find fault in the qualities of the devotees (abhyasūyakāḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
18. Surrendered to ego, strength, arrogance, lust, and anger, they hate Me situated in their own and others’ bodies, and find fault in the qualities of the Vedas and Me.
Commentary

They are completely disrespectful to the Vedas and the Supreme Lord delineated therein. They take shelter of false ego, strength, pride lust and anger, disrespecting Me, the Lord of all, situated as the controller and maintainer in all bodies including theirs, and as well, disrespecting the Vedas which describe Me. They ascribe faults to the qualities of the Vedas and Myself, by dishonest logic (abhyasūyakāḥ). Their false ego tells them “I alone do everything independently.” Taking shelter of their strength, they think, “I alone am the victor.” Taking shelter of arrogance they say, “There is no one equal to me.” Taking shelter of lust, they say, “”My desires are greater than all others’ combined.” Taking shelter of anger, they think, “I will kill my enemy.”

Bhūrijana Dāsa Gauḍīya
Commentary

After describing the mentality and activities of those demons, Krsna describes the results:

[3. Krsna casts these mischievous demons into repeated births in demonic, abominable species. (19‑20) ]

K TEXT 19 tan aham dvisatah kruran samsaresu naradhaman ksioamy ajasram asubhan asurisv eva yonisu

tan‑‑those; aham‑‑I; dvisatah‑‑envious; kruran‑‑mischievous; samsaresu‑‑into the ocean of material existence; nara‑adhaman‑‑the lowest of mankind; ksipami‑‑I put; ajasram‑‑forever; asubhan‑‑inauspicious; asurisu‑‑demoniac; eva‑‑certainly; yonisu‑‑into the wombs.

TRANSLATION

Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demoniac species of life.

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

Demoniac hypocritical nature and preachings are further described here – They (demons) are

envious of God, saintly persons and scriptures

They are bewildered by false ego, strength, pride, lust and anger
They become envious of the Supreme personality of Godhead, who is situated in their own bodies and in the bodies of others
They blaspheme against real religion and are envious of God, saintly persons and scriptures
Focus of Learning

(a) What causes envy:

Material Assets – So called prestige and accumulation of wealth and strength
Lack of knowledge – Does not know that present life is a preparation for next life

(b) Result of envy:

Envious of his own self as well as of others
Commits violence on others bodies and his own self
Envious of the Supreme Personality of Godhead and blaspheme against real religion
Puts forward false arguments against the existence of God and denies the scriptural authority
Thinks himself independent and powerful in every action – One thinks that no-one can equal him in strength, power and wealth
If anyone tries to check his sensual activities, he makes plan to cut him down by his own power

(a) Perform religious rituals in name only

Without accepting any rules or regulations

(b) Avidhi-purvakam – Disregards the rules and regulations of scriptures and are always impudent

Impudence is due to the illusion caused by wealth and false prestige
Takes sannyasa dress without following the restrictions
Some take the dress of preachers and become known as religious reformers or incarnations of God

(c) Disbelieve in God – some of the demoniac preachings are:

Preach that whatever path one creates is one’s one path – there is no standard path
Others concoct their own God
Some preach that God is dead
Others say: “You are all God”

LINK BETWEEN TEXTS 16.18 & 16.19: The next two texts describe Krishna’s reciprocation with the

demoniac

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
16.18 Ahankaram, egotism-that which considers the Self to which have been imputed actual and imaginary alities as 'I am this', which is called ignorance and is most painful, and is the source of all ills as also of all evil deeds; so also balam, power, which seeds to defear others and is associated with passion and desire; darpam, arrogance, a particular defect abiding in the mind, on the upsurge of which one transgresses righteousness; kamam, passion with regard to women and others; krodham, anger at things tha are undesirable;-samsritah, resorting to these and other great evils; and further, pradvisantah, hating; mam, Me, God-transgression of My ?nds is hatred (towards Me); indulging in that, atma-para-dehesu, in their own and others' bodies as the witness of their intellects and actions; (they become) abhyasuyakah, envious by nature, intolerant of the alities of those who tread the right path.
Śrī Rāmānujācārya Classical
Translation
16.18 They depend on their egoism in the form of 'I can do everything without the help of anyone'; likewise, in performing everything they depend on their power, 'My power is sufficient'; hence pride takes the following form, 'There is nobody like myself. Desire takes the form of, 'Because I am so, everything is fulfilled by my mere desire.' 'Wrath consits in conceiving, 'I shall slay those who cause evil to me.' Thus, depending on themselves, they evince malice towards Me, the Supreme Person abiding in their own bodies as well as in the bodies of others; and they hate Me. They endeavour to invent fallacious arguments against My existence, and being unable to tolerate Me, they perform all acts like sacrifices etc., depending only on their egoism.
Śrī Abhinavagupta Classical
Translation
16.18 See Coment under 16.20
Swami Sivananda Classical
Translation
16.18 Given over to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their own bodies and in those of others.
Commentary

16.18 अहङ्कारम् egoism? बलम् power? दर्पम् haughtiness? कामम् lust? क्रोधम् anger? च and? संश्रिताः possessed of? माम् Me? आत्मपरदेहेषु in their own bodies and in those of others? प्रद्विषन्तः hating? अभ्यसूयकाः (these) malicious people.Commentary They are selfsufficient and puffed up with mental and material power. They pose too much. They resent it much if they are belittled. The body is dearer to them than everything else. They live solely for it. If anybody tries to thwart their plans or schemes they become bitterly hostile towards him. They take vengeance on him and try to kill him mercilessly. They are extremely meanminded. Just as darness seems to be denser after night sets in? so also as their,folly increases? their arrogance grows? their egoism develops? their pride swells? and their delusion augments day by day. They use brutal force to gain their selfish ends. They abuse and illtreat all those people who are truthful and charitable? and who are devoted to Me.Ahamkaram Egoism The selfarrogating principle? the effect or modification of ignorance. This is the source of all the defects and perversities in human nature and of all evil actions. Lust? anger? greed? pride and hypocrisy are all attendants of egoism. It is very difficult to overcome this dire enemy? but through Vichara (right eniry) it can be annihilated.These Asuras who are very egoistic on account of their deep ignorance esteem themselves very highly for the alities they possess and for those which they falsely superimpose upon themselves. They think that they are very great persons on account of the good alities which they have superimposed upon themselves and their egoism is increased thery. They try to humiliate others by using their financial supremacy. They will bribe people to give false evidence and do anything to attain their selfish ends.Balam Power accompanied by lust and attachment. The Asuras use their strength of body to humiliate and destroy others. If a man is not established in Yama (the fivefold canon of ethical perfection? consisting of noninjury? truthfulness? nonstealing? celibacy and noncovetousness)? if he has no purity of heart? if his mind is surcharged or saturated with evil tendencies? and if he gets power of any sort? he will misuse or abuse it and try to humiliate or abuse others. Powers or Siddhis are bound to come if one practises concentration of mind. If he is endowed with Yama? he will never misuse them and so he will never have a downfall. That is the reason why Patanjali Maharshi says Powers are obstacles on the path of Yoga. Shun them ruthlessly. March onwards to the goal. Climb the ladder of Yoga till you attain the highest state of superconsciousness or Godconsciousness. Do not look back. Have no memories of the past.Yama is the very foundation of Yoga. Get yourself established in Yama before you take to concentration and meditation. Many aspirants get a downfall because they do not practise Yama to begin with. They jump at once to the practice of concentration and meditation. This is sad mistake.Darpa Haughtiness. A man whose heart is filled with haughtiness becomes very insolent and unjust and assumes an overbearing and domineering attitude towards others he never respects the elders? Gurus and others. This is a peculiar vice that has its seat in the mind. When this evil ality manifests itself? one swerves from the path of virtue.Krodha Anger manifests itself when one gets something unplesant and when he comes across something disagreeable.These Asuras hate Me? the Lord Who dwells in their own bodies as the silent witness of their thoughts and actions. They think that I am also a human being and hate Me. They do not understand My allpervading and imperishable nature. They do not care at all to know and follow. My ?nds or the injunctions given in the Vedas and the Smritis. If anyone violates My ?nds given in the scriptures? it is surely tantamount to an act of hatred towards Me. These people are very malicious. They have evil intentions or impure motives. They are jealous of those persons who are virtuous and who tread the path of righteousness. Their hearts burn when they notice good alities in others. This is Matsarya? a form of jealousy. If a man superimposes evil alities on a virtuous man who is endowed with good alities? this is Asuya. If his heart burns when he sees a wealthy or prosperous man? this is Irshya.

Swami Gambhīrānanda Classical
Translation
16.18 Resorting to egotism, power, arrogance, passion and anger, hating Me in their own and others' bodies, (they become) [As the finite verb is missing in the verse, we have supplied 'they become'. S. adds the verb prabhavanti, wax strong, from verse 9, and constructs the last portion thus: '৷৷.the envious ones wax strond.' Following S. S., however, one may combine this verse with the preceding verse by taking 'perform sacrifices' as the finite verb.-Tr.'] envious by nature.
Shri Purohit Swami Classical
Translation
16.18 Puffed up by power and inordinate conceit, swayed by lust and wrath, these wicked people hate Me Who am within them, as I am within all.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.11 BG 18.67 BG 13.23 SB 7.1.44 SB 7.5.32 SB 10.87.30 CC Ādi 5.142 CC Madhya 22.25 CC Antya 3.213 Muṇḍaka Upaniṣad 3.1.1Śvetāśvatara Upaniṣad 6.11
Related lectures
Personal Guidance
Bewildered by false ego, strength, pride, lust, and anger — they envy Me, the Supreme Personality, who am situated in their bodies and the bodies of others.
Practical Applications
  • Recognize envy of Kṛṣṇa as the deep root of demoniac error.
  • Don't entertain even subtle envy of God.
  • Replace envy with recognition.
Reflection Questions
  • Where do I subtly envy God or those who serve Him?
  • What honest recognition replaces it?
Analogy

A guest who hates his host while eating the food the host has cooked, in the house the host has built, breathing the air the host has provided. The demoniac live every moment inside the Lord — in their own bodies and in the bodies of others — and envy Him. The absurdity is the diagnosis.

Stories
Śiśupāla's Lifetime of Envy

Born with three eyes and four arms, Śiśupāla's deformities fell away when the infant Kṛṣṇa was placed in his lap — a sign that this was the Lord he was born to oppose. His mother begged Kṛṣṇa to forgive a hundred offenses of her son. Kṛṣṇa agreed.

Through decades, Śiśupāla — bewildered by false ego, strength, pride, lust, and anger — abused, slandered, and challenged Kṛṣṇa at every turn. At Yudhiṣṭhira's Rājasūya sacrifice, the hundredth offense was reached. The Sudarśana severed his head, and a light entered Kṛṣṇa from the falling body — the soul, even of the envious, eventually returns to its source. The bondage was long; the underlying truth, that Kṛṣṇa was in his body and in all bodies, was never altered.

Hiraṇyakaśipu and Prahlāda

Hiraṇyakaśipu's envy of Viṣṇu was so deep that he could not bear to hear the name even from his own five-year-old son. He saw the Lord as the murderer of his brother and tried to murder Him by murdering His devotees. The verse's precise list — ahaṅkāra, bala, darpa, kāma, krodha — sat in him in full.

Nṛsiṁha emerged from a pillar — proof that the Lord is situated in ātma para deheṣu, in all places, in all bodies, including the pillar of the throne room. The demoniac envy of the Lord cannot remove the Lord from anywhere.

📝 My note

Source: vedabase.io

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