Daivasura Sampad Vibhaga Yoga

The Blessed Lord (Śrī Bhagavān) said: Fearlessness, purification of being (sattva), steadfastness in the discipline of knowledge (jñānayoga), Charity (dāna), control, and sacrifice (yajña), study of the scriptures (svādhyāya), austerity (tapas), and uprightness.

Non-violence (ahiṃsā), truth (satya), absence of anger (akrodha), renunciation (tyāga), peace (śānti), absence of slander, Compassion for beings, absence of greed, gentleness, modesty, and absence of fickleness.

Vigor (tejas), patience (kṣamā), resolve (dhṛti), purity (śauca), absence of malice, and absence of excessive pride; These belong to one born to the divine endowment (daivī sampad), O descendant of Bharata (Bhārata).

Hypocrisy (dambha), arrogance (darpa), and excessive pride (abhimāna), anger (krodha), and harshness as well, And ignorance (ajñāna) belong to one born to the demonic endowment (āsurī sampad), O son of Pritha (Pārtha).

The divine endowment (daivī sampad) is deemed to lead to liberation (vimokṣa), and the demonic (āsurī) to bondage. Do not grieve! To the divine endowment, you are born, O son of Pandu (Pāṇḍava).

There are two creations of beings in this world, the divine (daiva) and the demonic (āsura). The divine has been declared at length; hear from Me of the demonic, O son of Pritha (Pārtha).

Both action (pravṛtti) and inaction (nivṛtti), demonic men do not know. Neither purity (śauca), nor right conduct (ācāra), nor truth (satya) is found in them.

"Without truth (asatya), without foundation, without a Lord (anīśvara)," they say the world is, "Brought about by mutual union, with desire (kāma) as its only cause; what else?"

Holding fast to this view, these ruined souls of small understanding (buddhi), Emerge with cruel actions (ugrakarmāṇaḥ), as enemies for the destruction of the world.

Resorting to insatiable desire (kāma), full of hypocrisy, pride, and arrogance, Having taken up false notions through delusion (moha), they act with impure vows.

Given over to immeasurable anxiety, which ends only with death, Holding the enjoyment of desires (kāma) as their highest goal, convinced that this is all there is.

Bound by hundreds of fetters of hope, wholly devoted to desire (kāma) and anger (krodha), They strive for the accumulation of wealth by unjust means, for the sake of the enjoyment of their desires.

"This has been obtained by me today, this desire I shall obtain; This wealth is mine, and this also shall be mine again."

"That enemy has been killed by me, and I shall kill others as well. I am the lord (īśvara), I am the enjoyer, I am successful (siddha), strong, and happy."

"I am wealthy and of noble birth; who else is equal to me? I will sacrifice, I will give charity, I will rejoice," thus they are completely deluded by ignorance (ajñāna).

Bewildered by many thoughts, enveloped in the net of delusion (moha), Attached to the enjoyment of desires (kāma), they fall into a foul hell (naraka).

Self-conceited, stubborn, filled with the pride and arrogance of wealth, They perform sacrifices in name only, with hypocrisy, disregarding the scriptural rules (avidhipūrvakam).

Clinging to ego (ahaṅkāra), strength, arrogance, desire (kāma), and anger (krodha), These malicious ones hate Me, situated in their own bodies and in the bodies of others.

These hateful and cruel ones, the lowest of men in the cycles of rebirth (saṃsāra), I hurl continuously, these impure ones, into demonic wombs (āsurīṣu yoniṣu) indeed.

Having fallen into demonic wombs, these deluded ones, birth after birth, Not attaining Me, O son of Kunti (Kaunteya), from there they go to the lowest state.

Threefold is this gate of hell (naraka), destructive of the self (ātman): Desire (kāma), anger (krodha), and greed (lobha); therefore one should abandon these three.

A man freed from these, O son of Kunti (Kaunteya), from the three gates of darkness (tamas), Practices what is best for the self (ātman), and from there goes to the supreme goal.

He who, having cast aside the rules of the scriptures (śāstra), acts under the impulse of desire (kāma), Does not attain perfection (siddhi), nor happiness (sukha), nor the supreme goal.

Therefore, let the scripture (śāstra) be your authority, in determining what is to be done and what is not to be done. Having known the action (karma) declared by the rules of the scripture, you ought to perform it here in this world.