FolioCorpusBhagavad-gītā

Bhagavad-gītā 16.6

ద్వౌ భూతసర్గౌ లోకేఽస్మిన్దైవ ఆసుర ఏవ చ । దైవో విస్తరశ: ప్రోక్త ఆసురం పార్థ మే శ‍ృణు ॥ ౬ ॥
dvau bhūta-sargau loke ’smin
[dvau bhoota-sargau loke ’smin]
daiva āsura eva ca
[daiva aasura eva cha]
daivo vistaraśaḥ prokta
[daivo vistarashah prokta]
āsuraṁ pārtha me śṛṇu
[aasuram paartha me shrinu]
Word-for-word
dvau — two bhūta - sargau — created living beings loke — in the world asmin — this daivaḥ — godly āsuraḥ — demoniac eva — certainly ca — and daivaḥ — the divine vistaraśaḥ — at great length proktaḥ — said āsuram — the demoniac pārtha — O son of Pṛthā me — from Me śṛṇu — just hear .
Blended reading (Sanskrit + English inline)
dvau bhūta-sargau loke ’smin
dvau
two
bhūta - sargau
created living beings
loke
in the world
daiva āsura eva ca
asmin
this
daivo vistaraśaḥ prokta
daivaḥ
godly
āsuraḥ
demoniac
eva
certainly
ca
and
daivaḥ
the divine
vistaraśaḥ
at great length
proktaḥ
said
āsuraṁ pārtha me śṛṇu
āsuram
the demoniac
pārtha
O son of Pṛthā
me
from Me
śṛṇu
just hear .
Important Words
  • dvau — two
    Dual number — Sanskrit's special form for exactly two. Kṛṣṇa is precise: not many gradations, not a spectrum, but two fundamental orientations. Simplification is part of the teaching.
  • bhūta - sargau — created living beings
    Sarga — creation, emanation. Bhūta-sargau is the dual: 'the two creations of beings.' The pairing implies that even creation itself unfolds along these two lines.
  • loke — in the world
    Locative. Kṛṣṇa locates the two-fold distinction here — in this material world. In the spiritual realm there is no āsura nature. The duality is a feature of saṁsāra, and exiting saṁsāra dissolves it.
  • vistaraśaḥ — at great length
    Adverb from vistara — expansion. Kṛṣṇa has already 'expanded' on the divine qualities (chapters 13–15 and 16.1–3). Now He turns to the demoniac side with a similar promise of detail.
  • śṛṇu — just hear
    Imperative of √śru. The Gītā's pedagogy is śravaṇa — hearing — and Kṛṣṇa repeatedly issues this command. Listening is not passive; it is the active first step.
O son of Pṛthā, in this world there are two kinds of created beings. One is called divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac.
Purport

Lord Kṛṣṇa, having assured Arjuna that he was born with the divine qualities, is now describing the demoniac way. The conditioned living entities are divided into two classes in this world. Those who are born with divine qualities follow a regulated life; that is to say they abide by the injunctions in scriptures and by the authorities. One should perform duties in the light of authoritative scripture. This mentality is called divine. One who does not follow the regulative principles as they are laid down in the scriptures and who acts according to his whims is called demoniac or asuric. There is no other criterion but obedience to the regulative principles of scriptures. It is mentioned in Vedic literature that both the demigods and the demons are born of the Prajāpati; the only difference is that one class obeys the Vedic injunctions and the other does not.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. There are two types of created beings in this world— the divine and demonic. I have described the divine at length. Hear from Me about the demonic, O son of Pṛthā.
Commentary

Now Kṛṣṇa begins to explain about the asuric qualities to the despondent Arjuna. I have spoken about the divine persons in detail already, in verse 1-3.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. There are two types of created beings in this world—the divine and demonic. I have described the divine at length. Hear from Me about the demonic, O son of Pṛthā.
Commentary

Seeing that Arjuna’s lamentation did not go away, the Lord began to describe the qualities of the asura. In this world of humans who are ordained to act (asmin loke), there are two types of created humans (bhūta sargau). When a person in this world of men restricts his inborn attraction and repulsion through the injunctions of scripture and performs goals according to the scriptures, he is godly. When he gives up scriptural injunctions and acts against scripture under the control of attraction and repulsion, he is demonic. There does not exist anything other than dharma and adharma in wandering through millions of births in this universe. The śruti says dvayā ha prājapatyā devāś cāsurāś ca: the deva and the asura, these two were produced by Brahmā. (Bṛhad Āraṇyaka Upaniṣad 1.3.1) I have in detail described the divine perons in verses 1-3. Now hear about the demon. I will describe him in detail

Bhūrijana Dāsa Gauḍīya
Commentary

These naturally follows the information about the modes because these qualities are coming from the modes of passion and ignorance. Their realizations are:

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

Two kinds of created beings – ‘Divine’ and ‘Demoniac’

Both demigods and demons are born of Prajapati (purport)
The only criteria of differentiation between the two, as mentioned in the purport is:
“Obedience to the regulative principles of scriptures”

Focus of Learning

(a) On what basis Krishna considers that Arjuna is born of saintly qualities and his fighting is not

demoniac

Because Arjuna considers the pros and cons
e.g. Arjuna considered whether respectable persons like Bhisma and Drona should be killed or not
To perform the regulative principles of different orders of life is transcendental action
For a ksatriya shooting arrows at the enemy is considered transcendental and not doing so is demoniac

(a) Importance of the word “Abhijatasya”

These qualities are taken on by them from the beginning of their bodies in the wombs of their mothers
As they grow they manifest all inauspicious qualities

(a) Demoniac qualities

1. Pride – Demoniac want to make a show of religion and advancement in spiritual science, but

do not follow the principles

2. Arrogance – Proud in possessing some education or wealth and thus arrogant

3. Conceit – Desire to be worshipped by others (Demand respect, but do not command

respect)

4. Anger – Over trifles they become angry

5. Harshness – Speak harshly

6. Ignorance

Not knowing what to do and what not to do
Do all whimsically according to their own desire
Do not recognize any authority
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
16.6 Dvau, two, in number; are the (kinds of) bhuta-sargau, creation of beings, of men. Sarga is derived from srj in the sense of that which is created. The persons themselves, who are created with the natures of gods and demons, are being spoken of as 'two creations of beings', which accords with the Upanisadic text, 'There were two classes of Prajapati's sons, the gods and the demons' (Br. 1.3.1). For, asmin, in this; loke, world, all (persons) can rationally be divided into two classes. Which are those two creations of beings? The answer is, the two are the daiva, divine; eva ca, and; the asura, the demoniacal which are being discussed. The Lord speaks of the need of restating the two that have been already referred to: Daivah, the divine creation of beings; proktah, has been spoken of; vistarasah, elaborately-in, 'Fearlessness, purity of mind,' etc. (1-3). But the demoniacal has not been spoken of in extenso. Hence, O son of Prtha, srnu, hear of, understand; the asuram, demoniacal; me, from Me, from My speech which is being uttered in detail, so that this may be avoided. Upto the end of the chapter the demoniacal nature is being presented as the alities of creatures; for, when this is directly perceived, it becomes possible to eschew it:
Śrī Rāmānujācārya Classical
Translation
16.6 In this world of works, there are 'two tpyes' of created beings who perform actions, viz., the divine and demoniac. Creation is production. By the force of old Karma of the nature of good and evil deeds, beings are born, divided into two kinds at their very birth for working out the ?ndments of the Lord or act contrary to them. Such is the meaning. Of these, the divine destiny has been told at length. For the purpose of working out their destiny in accordance with the mode of conduct, the creation of the godly, viz., of those devoted to My ?ndments, occurs; that mode of condut, composed of Karma-jnana-and-Bhakti-Yogas has been described at length. To follow what conducts leads to the creation of demons - listen about that conduct.
Śrī Abhinavagupta Classical
Translation
16.6 Dvau etc. This divine wealth has been described [by the passage] 'Fearlessness' etc. Now the demoniac [wealth], He describes :
Swami Sivananda Classical
Translation
16.6 There are two types of beings in this world, the divine and the demoniacal; the divine has been described at length; hear from Me, O Arjuna, of the demoniacal.
Commentary

16.6 द्वौ two? भूतसर्गौ types of beings? लोके in world? अस्मिन् (in) this? दैवः the divine? आसुरः demonical? एव even? च and? दैवः the divine? विस्तरशः at length? प्रोक्तः has been described? आसुरम् demoniacal? पार्थ O Partha? मे from Me? श्रृणु hear.Commentary The two divisions of created beings? the one divine and the other satanic? carry on their respective activities in accordance with their natural tendencies or traits.In the Brihadaranyaka Upanishad also you will find Verily there are two classes of the Creators creatures -- gods and demons (I.3.1).Bhutasargau Creations of beings? types or classes of creatues. Creation here means what is created. The men who are created with the two kinds of nature? the divine and the demonical? are here mentioned as the two creations. Every man in this world comes under the one or the other of the two creations? the divine and the demoniacal.Lord Krishna says to Arjuna? I will now describe to thee the characteristics of those men who are endowed with the devilish alities. If you have an understanding of the demoniacal alities? you will avoid them. The demoniacal nature is described in detail to the very end of this discourse.There is some reference in chapter IX? verses 9? 11 and 12? to the demoniacal nature but as the description is incomplete it is completed in this discourse.The divine nature has been declared in detail by the blessed Lord in the previous chapters -- the state of a Sthitaprajna in chapter II? the state of a Bhagavata in chapter XII and the state of a Trigunatita in chapter XIV and in the first three verses of this discourse.

Swami Gambhīrānanda Classical
Translation
16.6 In this world there are are two (kinds of) creation of beings: the divine and the demoniacal. The divine has been spoken of elaborately. Hear about the demoniacal from Me, O son of Prtha.
Shri Purohit Swami Classical
Translation
16.6 All beings are of two classes: Godly and godless. The Godly I have described; I will now describe the other.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.12 BG 9.13 BG 17.3 SB 3.20.21 SB 6.18.12 SB 7.1.10 CC Madhya 24.138 CC Madhya 22.25 CC Ādi 5.31 Bṛhadāraṇyaka Upaniṣad 1.3.1Chāndogya Upaniṣad 1.2.1
Concepts
Dharma
Study Q&A referencing this verse
Related lectures
Personal Guidance
There are two kinds of created beings — the divine and the demoniac. I have explained the divine; now hear of the demoniac.
Practical Applications
  • Welcome description of the demoniac as diagnostic, not condemnation.
  • Use the description to spot tendencies in yourself or environment.
  • Don't reduce others to 'demoniac' — recognize the tendency in everyone.
Reflection Questions
  • Where have I labeled others demoniac instead of recognizing the tendency in myself?
  • What does honest self-diagnosis change?
Analogy

A botanist standing at a forest edge says: there are two kinds of trees here, the fruit-bearing and the thorn-bearing. I have walked you through the fruit-grove; now we step into the thorns so you can recognize them by their bark before they cut you. Kṛṣṇa speaks as such a guide.

Stories
Diti's Two Sons

The Bhāgavatam recounts that Diti gave birth to two demoniac brothers, Hiraṇyakaśipu and Hiraṇyākṣa, while Aditi gave birth to the devas. Born of the same patriarch, Kaśyapa, the two clans were nevertheless of opposite natures from the womb forward.

The verse's claim — dvau bhūta-sargau loke asmin — is not abstract taxonomy but observation. The Purāṇas show again and again that the two natures coexist in the world and that the line between them is set early, deeper than circumstance.

📝 My note

Source: vedabase.io

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