Discourse xviThis discourse treats of the divine and the devilish heritage.
The Lord Said:
1. Fearlessness, purity of heart, steadfastness in jnana and yoga- knowledge and action, benefi¬cence, self-restraint, sacrifice, spiritual study, austerity, and uprightness;
2. Non-violence, truth, slowness to wrath, the spirit of dedication, serenity, aversion to slander, tenderness to all that lives, freedom from greed, gentleness, modesty, freedom from levity;
3. Spiritedness, forgiveness, fortitude, purity, freedom from ill-will and arrogance — these are to be found in one born with the divine heritage, O Bharata.
दानंदमश्चयज्ञश्चस्वाध्यायस्तपआर्जवम् || 1||
अहिंसासत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |
दयाभूतेष्वलोलुप्त्वंमार्दवंह्रीरचापलम् || 2||
तेज: क्षमाधृति: शौचमद्रोहोनातिमानिता |
भवन्तिसम्पदंदैवीमभिजातस्यभारत || 3||
7. Men of the devil do not know what they may do and what they may not do; neither is there any purity, nor right conduct, nor truth to be found in them.
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: |
न शौचंनापिचाचारो न सत्यंतेषुविद्यते || 7||
8.‘Without truth, without basis, without God is the universe,’ they say; ‘born of the union of the sexes, prompted by naught but lust.’
अपरस्परसम्भूतंकिमन्यत्कामहैतुकम् || 8||
9. Holding this view, these depraved souls, of feeble understanding and of fierce deeds, come forth as enemies of the world to destroy it.
एतांदृष्टिमवष्टभ्यनष्टात्मानोऽल्पबुद्धय: | प्रभवन्त्युग्रकर्माण: क्षयायजगतोऽहिता: || 9||
20. Doomed to devilish wombs, these deluded ones, far from ever coming to Me, sink lower and lower in birth after birth.
मामप्राप्यैवकौन्तेयततोयान्त्यधमांगतिम् || 20||
21. Three-fold is the gate of hell, leading man to perdition-Lust, Wrath, and Greed; these three, therefore, should be shunned.
काम: क्रोधस्तथालोभस्तस्मादेतत्त्रयंत्यजेत् || 21||
22. The man who escapes these three gates of Darkness, O Kaunteya, works out his welfare and thence reaches the highest state.
एतैर्विमुक्त: कौन्तेयतमोद्वारैस्त्रिभिर्नर: |
आचरत्यात्मन: श्रेयस्ततोयातिपरांगतिम् || 22||
23. He who forsakes the rule of SHASTRA and does but the bidding of his selfish desires, gains neither perfection, nor happiness, nor the highest state.
य: शास्त्रविधिमुत्सृज्यवर्ततेकामकारत: |
न स सिद्धिमवाप्नोति न सुखं न परांगतिम् || 23||
SHASTRA does not mean the rites and for¬mulae laid down in the so-called dharma SHASTRA, but the path of self-restraint laid down by the seers and the saints.
24.Therefore let SHASTRA be thy authority for determining what ought to be done and what ought not to be done; ascertain thou the rule of the SHASTRA and do thy task here (accordingly).
ज्ञात्वाशास्त्रविधानोक्तंकर्मकर्तुमिहार्हसि || 24||
SHASTRA here too has the same meaning as in the preceding shloka. Let no one be a law unto himself, but take as his authority the law laid down by men who have known and lived religion.
Thus ends the sixteenth discourse, entitled ‘DaivasuraSampadVibhaga Yoga’ in the converse of Lord Krishna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishad called the Bhagavad Gita.