FolioCorpusBhagavad-gītā

Bhagavad-gītā 16.5

దైవీ సమ్పద్విమోక్షాయ నిబన్ధాయాసురీ మతా । మా శ‍ుచ: సమ్పదం దైవీమభిజాతోఽసి పాణ్డవ ॥ ౫ ॥
daivī sampad vimokṣāya
[daivee sampad vimokshaaya]
nibandhāyāsurī matā
[nibandhaayaasuree mataa]
mā śucaḥ sampadaṁ daivīm
[maa shuchah sampadam daiveem]
abhijāto ’si pāṇḍava
[abhijaato ’si paandava]
Word-for-word
daivī — transcendental sampat — assets vimokṣāya — meant for liberation nibandhāya — for bondage āsurī — demoniac qualities matā — are considered mā — do not śucaḥ — worry sampadam — assets daivīm — transcendental abhijātaḥ — born of asi — you are pāṇḍava — O son of Pāṇḍu .
Blended reading (Sanskrit + English inline)
daivī sampad vimokṣāya
daivī
transcendental
sampat
assets
vimokṣāya
meant for liberation
nibandhāyāsurī matā
nibandhāya
for bondage
āsurī
demoniac qualities
matā
are considered
mā śucaḥ sampadaṁ daivīm
mā
do not
śucaḥ
worry
sampadam
assets
daivīm
transcendental
abhijāto ’si pāṇḍava
abhijātaḥ
born of
asi
you are
pāṇḍava
O son of Pāṇḍu .
Important Words
  • vimokṣāya — meant for liberation
    Dative case — 'for the purpose of liberation.' The divine qualities are not their own end; they are vehicles. Cultivate them not as ornaments but as tickets.
  • nibandhāya — for bondage
    Also dative — bondage is the destination, not the inconvenience. The demoniac qualities do not merely cause trouble; they bind. The verse's grammar pairs them as exact opposites of vimokṣāya.
  • mā — do not
    The negative particle preceding the optative. With śucaḥ it forms mā śucaḥ — 'do not lament' — the same imperative Kṛṣṇa will return to in His final verse, 18.66.
  • śucaḥ — worry
    From √śuc — to grieve, lament, mourn. Short imperative of love from teacher to disciple. The teacher having taught the dangers, refuses to leave the disciple in fear.
  • abhijātaḥ — born of
    Past passive participle from abhi-jan — to be born toward, born into. The participle's force is settled — you already are this; the birth has happened. Not 'try to become' but 'recognize what you are.'
  • pāṇḍava — O son of Pāṇḍu
    Kṛṣṇa selects this particular name here. Pāṇḍu's sons inherited dharma; the address reminds Arjuna that his lineage itself confirms divine inheritance. Names in the Gītā are not decorative — they are arguments.
The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pāṇḍu, for you are born with the divine qualities.
Purport

Lord Kṛṣṇa encouraged Arjuna by telling him that he was not born with demoniac qualities. His involvement in the fight was not demoniac, because he was considering the pros and cons. He was considering whether respectable persons such as Bhīṣma and Droṇa should be killed or not, so he was not acting under the influence of anger, false prestige or harshness. Therefore he was not of the quality of the demons. For a kṣatriya, a military man, shooting arrows at the enemy is considered transcendental, and refraining from such a duty is demoniac. Therefore there was no cause for Arjuna to lament. Anyone who performs the regulative principles of the different orders of life is transcendentally situated.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
5. The daiva qualities lead to liberation and the asuric qualities lead to bondage. Do not worry Arjuna. You have been born with the sattvic qualities.
Commentary

The Lord shows the effects of these two attainments in this verse. “It appears that I have the asuric traits which will lead to bondage in saṁsāra, since I desire to kill enemies by shooting arrows and am thus filled with cruelty and anger.” To comfort Arjuna who was thus worried, the Lord speaks. “Do not worry. You are born with the daiva qualities. O Pāṇḍava! For one born in a kṣatriya family, anger and cruelty during war are prescribed by the scriptures. To do otherwise would make you of the asuric nature, possessing violence and other bad qualities.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
5. The daiva qualities lead to liberation and the asuric qualities lead to bondage. Do not worry Arjuna, you have been born with the sāttvika qualities.
Commentary

This verse describes the differing results of the two sets of qualities. The first half of the verse is clear. Arjuna was thinking that he belonged to the āsuric group and would go to hell, since he was contaminated with anger and harsh words, and desired to kill Droṇa and others worthy of worship, by shooting his arrows. The Lord, seeing Arjuna in this state, addressed him saying, “Do not worry. O son of Pāṇḍu, you are of the godly nature for, being a kṣatriya, it is prescribed that you should shoot arrows and show rough behavior. To do otherwise than that would give you the nature of an asura. Do not lament.”

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

Even one with a demoniac nature can change his qualities in favorable association, because one’s

qualities develop according to one’s association. By associating with those overwhelmed by lust,

anger and greed, we become lusty, angry and greedy. Then again, we can develop perfect qualities

by associating with the perfect: guru, sādhu and śāstra.

In Melbourne, during his 1975 visit, Śrīla Prabhupāda was asked, “How can I become sincere?”

His answer: “How can you become a drunkard? If you want to become a drunkard, you associate

with drunkards. If you want to become sincere, associate with these devotees. They are sincere.”

16.7: Even if a demon propounds a philosophy, its value is compared to the preaching of the vul-

ture and the jackal. Once, a boy died, and his relatives, lamenting with great emotion, gathered

around the body in preparation for the funeral ceremony. Suddenly a jackal appeared, and with

sweet words, began to glorify the affection which those present felt for the boy. He also began to

speak of the boy’s wonderful qualities and then requested those present to spend the precious

hours until sunset (before which abody should be cremated) bathed in sweet remembrances of the

boy. They could return in the morning to burn the body, he said.

Meanwhile, a vulture, after eyeing the situation from above, swooped down. He immediately be-

gan philosophically refuting the jackal’s words. The vulture explained that the soul, the actual loved

one within the body, had already departed, and that lamenting for a dead body was simply senti-

mental and foolish. The vulture then recommended that all present should become philosophically

fixed in the difference between body and soul, and should leave without further lamentation. In this

way the vulture, who would feast on the body if the relatives left, spoke to defeat the jackal’s ar-

gument. The jackal, being a creature of the night, planned to devour the body in the dark.

Regardless of the specific words spoken, the vulture, the jackal and the demoniac speak philosophy

only to achieve their selfish ends.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
16.5 That which is daivi, divine; sampad, nature; is vimoksaya, for Liberation from the bondage of the world. The asuri, demoniacal nature; mata, is considered to be; nibandhaya, for inevitable bondage. So also is the fiendish nature. Now, when such a statement was made, the Lord, noticing Arjuna having this kind of inner cogitation-'Am I endowed with the demoniacal nature, or am I endowed with the divine nature?'-, says: ma, do not; sacah, grieve, O son of Pandu! Asi, you are; abhijatah, destined to have, born with the good fortune of having; daivim, the divine; sampadam, nature; i.e., you are destined for an illustrious future.
Śrī Rāmānujācārya Classical
Translation
16.5 'The divine destiny,' viz., which is of the nature of submission to My ?ndments aids liberation, viz., leads to release from bondage. The meaning is that it leads to the eventual attainment of Myself. 'The demoniac destiny' viz, which is of the nature of transgression of My ?ndments, is for bondage, i.e., takes one to degradation. To Arjuna who, on hearing this, became alarmed and anxious about the classfication of his own nature, Sri Krsna said: 'Do not be grief-ridden. Surely, you are born for a divine destiny, O son of Pandu. The purport is that you have a divine destiny, since you are a son of Pandu who was most eminent among the righteous.
Śrī Abhinavagupta Classical
Translation
16.1-5 It has been stated [at the end of the last chapter] that 'by understanding this' etc. The thing called 'understanding' comes to be [in the following] manner : After the knowledge, born from hearing [the scriptures etc.], there arises a thought-process consisting of the logical analysis, deliberation and deep meditation that take the form 'This (what is taught in the scriptures etc.) is like this'. The above thought-process is of the nature of investigation, critical examination and judgement. From this thought-process one gains a good knowledge of a well practised from i.e., a contemplation of that object, free from the humiliation (influence) of different category. When this is gained, understanding is achieved Hence, it will be declared : 'By critically examining in this way fully, act as you please'. (Ch. XVIII, 63). Here, only the preceptor and the scripture are mainly capable of creating the scriptural knowledge. But in producing reasoning, deliberation and meditation the main cause is the capacity to examine critically a thing and it is a special attribute of the pupil and it is an important one. Therefore, with an idea that this is in Arjuna and with an intention to add a preparatory note to the purposeful statement 'By critically examining this, [act as you please]'; the Bhagavat, the preceptor, says 'Fearlessness etc.' The Ignorance, born of the Tamas (Stand) occupies the devilish side. This is repelled (or removed) by the well augmented wisdom that takes hold of the divine part. This is the nature of things [under estion] 'You (Arjuna) have taken refuge in the divine part viz., wisdom, born of the Sattva (Strand). Therefore shirking off the internal Ignorance in the nature of delusion, you should undertake the action, that has the sanction of the scriptures and that is of the nature of eradicating the external foe having the form of ignorance.' Thus commences the [present] chapter. Hence - Abhayam etc., upto pandava. These are the identification marks of a person of divine parts. [Hence] they are clearly identified. Self-restraint : subduing the sense organs. Thought-lessness : the perfarmance of action without examining the antecedent and the seel; its absence is the absence of thought-lessness. Vital power : the act of casting away [all] limitations by taking hold energy in the Self. [All] this is the divine wealth and this is for your total emancipation, as it destroys craving. Therefore, don't get sorrow like 'Having killed brothers etc., how can I (Arjuna) enjoy pleasure ?' [The idea of] the rest [of passage] is clear.
Swami Sivananda Classical
Translation
16.5 The divine nature is deemed conducive to liberation, and the demoniacal to bondage. Grieve not, O Arjuna, thou art born with divine endowments.
Commentary

16.5 दैवी divine? सम्पत् state? विमोक्षाय for liberation? निबन्धाय for bondage? आसुरी the demoniacal? मता is deemed? मा not? शुचः grieve? सम्पदम् state? दैवीम् the divine? अभिजातः one born for? असि (thou) art? पाण्डव O Pandava.Commentary Sampat Endowment? wealthy state? nature? virtue.Moksha Liberation from the bondage of Samsara? release from the round of birth and death. The,divine nature leads to salvation the demoniacl nature? to bondage.As Arjuna was already griefstricken and dejected? Lord Krishna assures him not to feel alarmed at this description of the Asuric alities which bring grief and delusion? as he was born with Sattvic tendencies? leading towards salvation. Arjuna? on hearing the words of Lord Krishna? might have thought within himself? Do I possess divine nature or demoniacal nature The Lord? in order to remove Arjunas doubt? said? Grieve not? O Arjuna? thou art born with divine alities. Thou art fortunate. Thou mayest attain to the happiness of Selfrealisation.Do not think? O Arjuna? that by engaging yourself in battle and killing people you will become an Asura. Grieve not on this score. You will establish the kingdom of righteousness by fighting this righteous battle.

Swami Gambhīrānanda Classical
Translation
16.5 The divine nature is the Liberation, the demoniacal is considered to be for inevitable bondage. Do not grieve, O son of Pandu! You are destined to have the divine nature.
Shri Purohit Swami Classical
Translation
16.5 Godly qualities lead to liberation; godless to bondage. Do not be anxious, Prince! Thou hast the Godly qualities.
Related values & verses
Related values
Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 18.66 BG 9.31 BG 4.36 SB 1.7.7 SB 11.20.17 SB 10.14.58 CC Madhya 20.108 CC Madhya 22.31 CC Antya 4.67 Śvetāśvatara Upaniṣad 3.8BRS 1.2.238
Study Q&A referencing this verse
Related lectures
Personal Guidance
The divine qualities are conducive to liberation; the demoniac to bondage — do not lament; you are born of divine nature.
Practical Applications
  • Receive Kṛṣṇa's reassurance: you are born of divine nature.
  • Don't despair when demoniac tendencies arise; they are conquerable.
  • Cultivate the divine qualities to crowd out the demoniac.
Reflection Questions
  • Where have I despaired of overcoming a demoniac tendency?
  • What does Kṛṣṇa's reassurance offer?
Analogy

Two ropes lie before the traveler — one is a lifeline thrown from the far shore, the other is the chain at his feet. The same hand can choose. Kṛṣṇa, having shown both, leans down and whispers: do not worry, you are already on the side of the lifeline.

Stories
Arjuna's Reassurance

This verse is the only place in chapter 16 where Kṛṣṇa speaks personally to Arjuna as Pāṇḍava. After describing the demoniac at length, He pauses — almost tenderly — to say: do not worry. You were born on the divine side.

The whole Gītā shows Arjuna oscillating between confidence and despair. Here Kṛṣṇa heads off the despair this catalog of vices might trigger in a sensitive disciple. The teacher knows when the student has heard enough warning and needs a hand on the shoulder.

📝 My note

Source: vedabase.io

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