output/chapters/16.json

[
  {
    "verse_number": 1,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 1-3",
    "sanskrit": "श्रीभगवानुवाच |अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1||अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2||तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |भवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||",
    "transliteration": "śhrī-bhagavān uvāchaabhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥdānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavamahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunamdayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalamtejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitābhavanti sampadaṁ daivīm abhijātasya bhārata",
    "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Divine Personality said; abhayam—fearlessness; sattva-sanśhuddhiḥ—purity of mind; jñāna—knowledge; yoga—spiritual; vyavasthitiḥ—steadfastness; dānam—charity; damaḥ—control of the senses; cha—and; yajñaḥ—sacrifice; cha—and; svādhyāyaḥ—study of sacred books; tapaḥ—austerity; ārjavam—straightforwardness; ahinsā—non-violence; satyam—truthfulness; akrodhaḥ—absence of anger; tyāgaḥ—renunciation; śhāntiḥ—peacefulness; apaiśhunam—restraint from fault-finding; dayā—compassion; bhūteṣhu—toward all living beings; aloluptvam—absence of covetousness; mārdavam—gentleness; hrīḥ—modesty; achāpalam—lack of fickleness; tejaḥ—vigor; kṣhamā—forgiveness; dhṛitiḥ—fortitude; śhaucham—cleanliness; adrohaḥ—bearing enmity toward none; na—not; ati-mānitā—absence of vanity; bhavanti—are; sampadam—qualities; daivīm—godly; abhijātasya—of those endowed with; bhārata—scion of Bharat",
    "translation": [
      "The Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, alms-giving, control of the senses, sacrifice, study of the Sastras, austerity, and straightforwardness.",
      "Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to beings, absence of greed, gentleness, modesty, and absence of fickleness.",
      "Energy, forgiveness, fortitude, purity, absence of hatred, and absence of over-pride, (these qualities) belong to one born of a divine state."
    ],
    "commentary": [
      "The Gita gives prominence to practise (sadhana). The spiritual goal is very near when the mind is purified. So the manner and means of purifying the mind are clearly stated in many places and here,‘daivisampat’is particularly intended to teach the disciple the science of self-purification. Twenty-six qualities are mentioned here. The aspirant for Moksha like the good student at his desk, should cultivate those qualities with determination and assiduous practice (abhyasa). He should not only acquire them but protect them as one would protect a treasure safely, never allowing anything to drop away from it.",
      "Daivisampat is divine wealth, and the Lord scatters it among the people at large and says, “O ye mortals! Do not set your heart in worldly treasures, do not get entangled in the meshes of sense-enjoyments, for they shall cause misery birth after birth. Here are the precious jewels of spiritual illumination. Take them, take them all, for they are yours, and you shall be truly rich and wealthy when you possess them.” Therefore the wise and the thoughtful should quickly take hold of the treasure, and with the knowledge treasure attain oneness with Paramatma!",
      "Abhayam:Among all the virtues, the Lord first takes up what may be described as the ‘lion’ among good qualities-fearlessness (abhayam). One should pause and think why fearlessness is given the first place among a number of other virtues equally great and adorable. (1) Fear is the source of all evil, and from fear arises all other bad qualities. Men cheat, betray, fight, kill, dominate, suppress truth, and do every evil thing, out of fear. All weakness is caused by fear. Man suffers misery by fear. Men cling to this life, wife and children, houses and positions on account of fear. The whose Samsara is built on fear. So if this tear is eradicated all other evil and weakness, disappear gradually. Fearlessness will bring with it all the other shining virtues which lead to liberation. So it is the virtue ofdaivisampat. In the game of Tug-of-war, the first man and the last man are selected for their strength and weight. In this tug-of-war with the evil forces, fearlessness is chosen as the captain to lead the team of virtues on the battle-field of everybody’s heart. The Upanishads declare that abhayam, is the state of Brahman.",
      "Thus, Abbayam, the first virtue declared by the Lord should be practised by every seeker for spiritual realisation.",
      "Sattvasamsuddhih:Perfect purity of the mind is stated next. The mind should be as pure as the purest mirror. Not a speck of dust should be there. Not a trace of worldly thoughts, sensual tendencies, vicious inclinations should be there. As the mind gets pure, the Atmic light is clearly perceived in it. True knowledge and joy fills the mind.",
      "Jnanayogavyavasthitah:Though different yogas are taught in the Gita, here and there the superior excellence of jnanayoga is mentioned as Atmajnana, which is the goal of spiritual life. (Sarvam karmakhilam Partha jnane parisamapyate.) All works and yogas culminate in jnana. Therefore the Lord mentions it in the beginning, and the seekers should take to knowledge and cross over delusion and ignorance.",
      "Danam:Charity which includes every kind of help offered to others without expectation of any return from them. Gift of lands, money, food, water service, education, knowledge, all offerings come under, ‘danam.’",
      "Damah:The control of the internal organs is included in ‘Sattva samsuddhih‘, and so here the control of external organs is mentioned. Self-restraint both internal and external is the pre-requisite of all spiritual progress. Proper emphasis is given to these virtues in the Gita.",
      "Yajnah:Tapo-yajna, yoga-yajna, svadhyaya-yajna, jnana-yajna these are the yajnas most necessary for spiritual life.",
      "Svadhyayah:The study of the Gita, Upanishads, Brahmasutras, Yoga-Vasishta, Bharata, Bhagavata, Ramayana, etc., and books of this type should be read and their essence absorbed through deep thought and meditation. This is Svadhyaya.",
      "Tapah:This is explained in the17th Discourse. It is absolute purity in word, thought and deed and not the mortification of the flesh.",
      "Arjavam:Straight-forwardness in thought, word and deed. This is called ‘Trikaranasuddhi,’ – because thinking, speaking and acting form the triple function of all men. Where there is harmony among the three, there is truth. Poisonous reptiles are crooked in their movements, and hence if man is crooked in his character, he is like a reptile.",
      "Ahimsa:Non-injury towards any creature in thought, word or deed.",
      "Satyam:1. Truth in thought word and deed, 2. Adherence in Atma, the One Reality.",
      "Akrodhah:Absence of anger. Krodha is man’s deadly foe in every way. obsessed by it man loses all discrimination and destroys himself by cruel behaviour towards elders and Gurus. So the Lord has already warned man against it (Krodhat bhavati sammohah). Under its power man is transformed into a demon, horrible to look at, with red eyes, sweating, shaking abusing and attacking. Freedom from this Demon is therefore the primary duty of man in his life, both secular and spiritual.",
      "Tyagah:Tyagenaike amṛtatva manasuḥ– By Tyaga alone, Moksha is attained – so says the Upanishads. Taking refuge in Paramatma by giving up attachment for objects is tyaga. Giving up evil thoughts, evil actions, evil ways of life, is tyaga. Renunciation of all desires for enjoyments is tyaga. Surrendering all the fruits of actions to God is tyaga. Internal renunciation is of more significance than formal external renunciation.",
      "Santih:Peace, calmness of mind. The mind should be like a waveless lake and not like a turbulent ocean. Perfect peace is attained only when the mind merges in Atma. Where there is no peace there is no happiness (asantasya kutah sukham). Taking refuge in God and giving up desires is the way to peace.",
      "Apaisunam:Not pointing out bad qualities in others, not carrying tales against others. Why should one concerned with the evil of others? It is enough if he cleanses his own heart filled with innumerable evils.",
      "Daya bhuteshu:Kindness and compassion towards all beings are mentioned several in the Gita. Brahmajnana is most closely associated with universal compassion. The seekers should cultivate this virtue along with Bhakti, Jnana and Vairagya.",
      "Alolatvam:Indulgence in several pleasures should be abandoned completely. The sense-organs lose their power by yielding to the temptations of the flesh and are incapacitated to think and grasp higher truths. So they should be withdrawn from sense-objects (pratyahara) and established in Atma. The mind should not waver from the chosen ideal.",
      "Mardavam:Gentleness in word and deed. Hardness and harshness should be abandoned. This is the attitude of a man of Sattvic nature.",
      "Hrih:This is the mark of an evolved human being. 1. He is ashamed of himself if he does anything wrong, when he utters a lie, or when he injures another, or when he acts contrary to Sastraic injunction. 2. The seeker should question himself about his spiritual progress, and when he has not made proper advance, he should feel ashamed of his niggardly and sluggish attempts in securing his own good. 3. When one comes across great men of purity and perfection, experienced in Brahmajnana, he should feel ashamed of himself, and strive for perfection like them.",
      "Achapalam:The wandering mind should be brought to rest in Atma.",
      "Tejah:The light of Brahman.",
      "Kshama:Forbearance, forgiveness. One should think of God-men like Suka and their exceptional forbearance and love for all. When the pairs of opposites overtake him he should remain firm and unmoved.",
      "Dhritih:The seekers should be steadfast and firm. As man thinks of the unreality of the world and the blessedness of Paramatma, he becomes bold and firm in all the functions of his life. Like the Meru mountain, he should be immovable under the most difficult circumstances.",
      "Saucham:1. External purity of the person, house etc., 2. Internal purity of the senses and the mind, and freedom from bad thoughts and feelings.",
      "Adrohah:Abandoning hatred and betrayal of others.",
      "Natimanita:One should not be proud and imagine that he should be adored and worshipped by others. This is a very important point for all seekers to remember. Lacking in this, many advancing souls in spiritual life have fallen down before attaining Self-realisation.",
      "One should think of Hanuman, his humility and devotion, his egolessness, his utter self surrender to Rama. Such a man alone can achieve the Highest.",
      "Thus Daivisampat includes twenty-six virtues. These should be cultivated carefully and assiduously by all people who wish to advance in spiritual life.",
      "Question:How many and what are the qualities of Daivisampat?",
      "Answer:They are twenty-six 1. Fearlessness, 2. purity of heart, 3. steadfastness in knowledge and yoga, 4. alms-giving, 5. control of the senses, 6. sacrifice 7. Study of the Sastras, 8. austerity, 9. straightforwardness, 10. harmlessness, 11. truth, 12. absence of anger 13. renunciation 14. peacefulness, 15. absence of crookedness, 16. compassion to beings, 17. absence of greed, 18. gentleness, 19. modesty, 20. absence of fickleness, 21. engergy, 22. forgiveness 23. fortitude, 24. purity 25. absence of hatred, 26. absence of pride these are the qualities born of a divine state."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-1-3.mp3",
    "source": "https://vivekavani.com/b16v1/"
  },
  {
    "verse_number": 2,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 20",
    "sanskrit": "आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 20||",
    "transliteration": "āsurīṁ yonim āpannā mūḍhā janmani janmanimām aprāpyaiva kaunteya tato yānty adhamāṁ gatim",
    "word_by_word_meaning": "āsurīm—demoniac; yonim—wombs; āpannāḥ—gaining; mūḍhāḥ—the ignorant; janmani janmani—in birth after birth; mām—me; aprāpya—failing to reach; eva—even; kaunteya—Arjun, the son of Kunti; tataḥ—thereafter; yānti—go; adhamām—abominable; gatim—destination",
    "translation": [
      "Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, Ο son of Kunti, but go farther down to the lowest state."
    ],
    "commentary": [
      "The Lord describes the progress of these wicked men after they are hurled into demonical wombs. They do not attain Him because they are deluded. So they go down into lower and lower states of existence. They are born as cruel beasts and then as reptiles and then again as beasts and poisonous trees and so on. That is their fate. As the rubber ball dropped on the top of the stair-case rolls down step by step, these evil souls go down into lower and lower conditions. Hearing this exhortation of the Lord, and the graphic description of the fate of evil doers, who would not wake up to the realities of life and action? Who would not turn away from evil? Who would not surrender to the Lord? Who would not pray to Him to be saved? We can understand why the Lord presents the fate of evil-doers so picturesquely, so intensely and with such terrific force. He warns mankind, a terrible warning it is indeed which only the most abandoned souls could fail to understand. Let mankind wake up to truth, and know where they are, what they are, and what their fate would be. Let them not go down into hell, but lift themselves up by devotion to the Lord, and by the steady cultivation of the Divine qualities.",
      "Question:What is the fate of those who are born in demonical wombs?",
      "Answer:Failing to reach God, they go down into lower and lower births.",
      "Question:What then is the way to be saved?",
      "Answer:Rejection of the demonical qualities and adoption of the Divine Nature."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-20.mp3",
    "source": "https://vivekavani.com/b16v2/"
  },
  {
    "verse_number": 4,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 4",
    "sanskrit": "दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च |अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 4||",
    "transliteration": "dambho darpo ’bhimānaśh cha krodhaḥ pāruṣhyam eva chaajñānaṁ chābhijātasya pārtha sampadam āsurīm",
    "word_by_word_meaning": "dambhaḥ—hypocrisy; darpaḥ—arrogance; abhimānaḥ—conceit; cha—and; krodhaḥ—anger; pāruṣhyam—harshness; eva—certainly; cha—and; ajñānam—ignorance; cha—and; abhijātasya—of those who possess; pārtha—Arjun, the son of Pritha; sampadam—qualities; āsurīm—demoniac",
    "translation": [
      "O Arjuna! Pretension, pride, self-conceit, anger, harshness, and ignorance belong to those who are born with demonical nature."
    ],
    "commentary": [
      "The wise value the good qualities described as Daivisampat and try to cultivate them in their life. Opposed to this, men of demonical nature embrace the wicked qualities mentioned in this verse. That is why they are spoken of asAsurasamapat. Really speaking, the demonical state is not sampat (treasure) at all. And yet people are so deluded that they hug these wicked qualities and think of themselves as great men. The Lord mentions six qualities of the demonical nature. They are elaborately discussed in this discourse. In the great war with Maya, it is necessary to know and understand the power of the enemy forces as well as the forces of one’s own. Only then it would be possible to wage successful war with the enemy. If anybody wants to live in a house, he should first of all clean it of the dust, cobwebs and other foul things, and then light some scented sticks to purify the atmosphere. So also, man should keep the body pure, the foul things in it should be ejected and nourishing food should be taken in. In the same manner, purity of mind should be cultivated by abandoning the bad qualities which have been possessing the heart for a long time in one’s ignorant state. The removal of vicious taints from nature and the formation of healthy patterns of character and conduct, is the duty of all men.",
      "Dambhah:Pretension is mentioned as the captain of the enemy forces (Asurasampat). The inclination to appear bigger and greater than what one is, is natural to all common people. This tendency should be checked completely as it stands directly in the way of the seeker, whose aim is to know the real Self, and not masquerade under a false grab. Such pretension may cheat the world but not Paramatma, who is ever-present in the heart and observing every movement of the mind and the body. So this demonical quality should be eradicated. If honour and position come to anyone, he should consider it to be the grace of God, and remain humble. Besides this, Krodha (wrath) should be abandoned completely. The man of Divine nature is free from wrath. He should be gentle in word and deed. Starting with Dambha the asuric nature ends with ignoranceajnana, as the last. Out of ignorance grows the demonical nature with all its evil qualities.",
      "Question:What are the qualities of the Demonical nature?",
      "Answer:They are six: 1. Pretension, 2. pride, 3. self conceit, 4. hatred, 5. harshness, 6. ignorance.",
      "Question:How should one deal with these?",
      "Answer:They should be rejected and totally eradicated from the mind."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-4.mp3",
    "source": "https://vivekavani.com/b16v4/"
  },
  {
    "verse_number": 5,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 5",
    "sanskrit": "दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता |मा शुच: सम्पदं दैवीमभिजातोऽसि पाण्डव || 5||",
    "transliteration": "daivī sampad vimokṣhāya nibandhāyāsurī matāmā śhuchaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava",
    "word_by_word_meaning": "daivī—divine; sampat—qualities; vimokṣhāya—toward liberation; nibandhāya—to bondage; āsurī—demoniac qualities; matā—are considered; mā—do not; śhuchaḥ—grieve; sampadam—virtues; daivīm—saintly; abhijātaḥ—born; asi—you are; pāṇḍava—Arjun, the son of Pandu",
    "translation": [
      "The divine treasures are said to be for the purpose of liberation, and the heritage of the demons, for bondage. Grieve not, Ο Pāndava; you are born with divine treasures."
    ],
    "commentary": [
      "Having described the divine and demonical nature, the Lord now declares the fruits of each. When a man knows the effects of the things, he is induced to accept things, which yield good results and abandon others which yield bad results. Divine nature leads to liberation, the demonical leads to bondage. The two natures function in opposite directions and yield opposite results. One liberates and the other binds, enslaves. The thoughtful know what to choose, between freedom and slavery. No one wants pain and suffering, ignorance and darkness, slavery and bondage. Therefore it is our duty to dispel darkness with light, to remove ignorance with knowledge, and to crush demonical nature with divine.",
      "These two hostile natures, the divine and the demonical are not racial or national or family qualities. After a man is born, these two natures develop gradually in him. By right type of control, guidance and training, the mind falls into the groove of divine qualities, and then it attains the highest rewards of self-realisation. On the other hand, if the mind falls into the wrong groove, it acquires all evil qualities and the man falls into lower planes of life. Arjuna is assured by the Lord Himself, that he is born for divine nature and full of divine qualities. Otherwise, how could he receive the supreme truth directly from the lips of the Lord Himself?",
      "Ma suchah:‘Do not grieve.’ This is the Gita message, simple, straight, direct and decisive. “O Arjuna! you are born for the divine nature and therefore, do not grieve.” From this, it is clear that the cultivation of good qualities, purity of mind, is the way to peace and bliss. It is also clear that the demonical nature is the cause of sorrow, misery and death. Therefore the aspirants for spiritual light should strive for divine nature and resolutely abandon the demonical impulses.",
      "The stronger termsvimokshayaandnibandhayaare used here to suggest that the Divine liberates completely and the Demonical binds fast.",
      "Question:What is the fruit of Daivisampat?",
      "Answer:‘Moksha’ liberation.",
      "Question:What is the effect of Asurasampat?",
      "Answer:Bondage.",
      "Question:What is the path to Moksha?",
      "Answer:‘Daivi sampat’: Practice of the good qualities, mentioned in1 to 3 verses.",
      "Question:By what is bondage (sorrow) caused?",
      "Answer:By the demonical nature.",
      "Question:What is the nature of Arjuna?",
      "Answer:He is born for the Divine nature.",
      "Question:Who can conquer sorrow in the world?",
      "Answer:The man who possesses Divine nature."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-5.mp3",
    "source": "https://vivekavani.com/b16v5/"
  },
  {
    "verse_number": 6,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 6",
    "sanskrit": "द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च |दैवो विस्तरश: प्रोक्त आसुरं पार्थ मे शृणु || 6||",
    "transliteration": "dvau bhūta-sargau loke ’smin daiva āsura eva chadaivo vistaraśhaḥ prokta āsuraṁ pārtha me śhṛiṇu",
    "word_by_word_meaning": "dvau—two; bhūta-sargau—of created living beings; loke—in the world; asmin—this; daivaḥ—divine; āsuraḥ—demoniac; eva—certainly; cha—and; daivaḥ—the divine; vistaraśhaḥ—at great length; proktaḥ—said; āsuram—the demoniac; pārtha—Arjun, the son of Pritha; me—from me; śhṛiṇu—hear",
    "translation": [
      "There are two types of beings created in this world: the divine and the demoniac. The divine have been described at length. Hear now from Me, Ο Pārtha, concerning the demoniac."
    ],
    "commentary": [
      "From this, we understand that there are only two races of beings, 1. the Divine, 2. and the Demonical. The Aryans and non-Aryans are divided distinctly by the qualities, which they exhibit. All other distinctions of races and creeds are subsequent divisions brought about by men, by geographical and other external considerations. Whatever may be the birth of man, the field of the Divine is open for all to enter by the practice of the blessed qualities described by the Lord in daivisampat."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-6.mp3",
    "source": "https://vivekavani.com/b16v6/"
  },
  {
    "verse_number": 7,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 7",
    "sanskrit": "प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: |न शौचं नापि चाचारो न सत्यं तेषु विद्यते || 7||",
    "transliteration": "pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥna śhauchaṁ nāpi chāchāro na satyaṁ teṣhu vidyate",
    "word_by_word_meaning": "pravṛittim—proper actions; cha—and; nivṛittim—improper actions; cha—and; janāḥ—persons; na—not; viduḥ—comprehend; āsurāḥ—those possessing demoniac nature; na—neither; śhaucham—purity; na—nor; api—even; cha—and; āchāraḥ—conduct; na—nor; satyam—truthfulness; teṣhu—in them; vidyate—exist",
    "translation": [
      "Men of demoniac nature know not what to do and what to refrain from doing. Purity is not in them, nor good conduct, nor truth."
    ],
    "commentary": [
      "People of the demonical nature do not know what is right action, and do not refrain from the wrong way of life. Even if they are advised, they do not heed the advice. These are the worst type of men. The middle type listen to advice and try to refrain themselves. The highest type are already on the Divine path. Here two words Pravritti and Nivritti are used.Pravritti means what should be done and Nivritti means what should not be done.The wise man should know both. He knows that the Divine nature is the way to the highest goal and the demonical leads to destruction. Even this is not known to people of the Asuric type.",
      "Question:What is the nature of the Asuric type of people?",
      "Answer:They do not know what is the virtuous (Dharmic) way of life and how to refrain from evil (Adharmic) action. They have no purity, no good conduct, no truth."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-7.mp3",
    "source": "https://vivekavani.com/b16v7/"
  },
  {
    "verse_number": 8,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 8",
    "sanskrit": "असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |अपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 8||",
    "transliteration": "asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaramaparaspara-sambhūtaṁ kim anyat kāma-haitukam",
    "word_by_word_meaning": "asatyam—without Absolute Truth; apratiṣhṭham—without any basis; te—they; jagat—the world; āhuḥ—say; anīśhvaram—without a God; aparaspara—without cause; sambhūtam—created; kim—what; anyat—other; kāma-haitukam—for sexual gratification only",
    "translation": [
      "They say: “The world is devoid of truth, without a moral basis, and without a God. It is brought about by the union of male and female, and lust alone is its cause: what else?”"
    ],
    "commentary": [
      "People of demonical nature can see only what their eyes behold. That is the truth for them. They think that the world is simply the result of the sexual desire of the male and the female. They deny the Vedas, the Dharmic sastras, and nay, they go to the extent of denying the Supreme Lord of the Universe.",
      "That is the thesis of the people of asuric nature. What else can man think, blinded by ignorance, urged by sexual desires, torn asunder by evil passions? They see the world as merely the play-house of the lowest forces without truth and Dharma, without the Blessed Lord.",
      "Question:What further are the qualities of the people of demonical nature?",
      "Answer:They say that the world has no truth and it has no foundation in the ‘Vedas’ that there is no Isvara, (God) and that the world is caused by the sexual act of men and women urged by sensual desires."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-8.mp3",
    "source": "https://vivekavani.com/b16v8/"
  },
  {
    "verse_number": 9,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 9",
    "sanskrit": "एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धय: |प्रभवन्त्युग्रकर्माण: क्षयाय जगतोऽहिता: || 9||",
    "transliteration": "etāṁ dṛiṣhṭim avaṣhṭabhya naṣhṭātmāno ’lpa-buddhayaḥprabhavanty ugra-karmāṇaḥ kṣhayāya jagato ’hitāḥ",
    "word_by_word_meaning": "etām—such; dṛiṣhṭim—views; avaṣhṭabhya—holding; naṣhṭa—misdirected; ātmānaḥ—souls; alpa-buddhayaḥ—of small intellect; prabhavanti—arise; ugra—cruel; karmāṇaḥ—actions; kṣhayāya—destruction; jagataḥ—of the world; ahitāḥ—enemies",
    "translation": [
      "Holding such a view, these lost souls of little understanding and fierce deeds rise as the enemies of the world for its destruction."
    ],
    "commentary": [
      "Nashtatmanah:By the denial of Isvara, and the affirmation of sensual desire as the cause of this world, they have wholly identified themselves with the body and its lowest impulses. They are ruined souls. They are of little intellect because they are not able to see anything beyond their eyes. Hence they deny the Supreme Self, Paramatma and destroy themselves. They are men of fierce deeds, always harassing and attacking the good and righteous. They are born for the destruction of the world. They are destroyers and not constructors of anything. They are the demonical people, the Rakshasas in the human form.",
      "Question:What further are the qualities of people of demonical nature?",
      "Answer:They are 1. ruined souls, 2. of little intellect, 3. of fierce deeds, 4. and are born for the destruction of the world."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-9.mp3",
    "source": "https://vivekavani.com/b16v9/"
  },
  {
    "verse_number": 10,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 10",
    "sanskrit": "काममाश्रित्य दुष्पूरं दम्भमानमदान्विता: |मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रता: || 10||",
    "transliteration": "kāmam āśhritya duṣhpūraṁ dambha-māna-madānvitāḥmohād gṛihītvāsad-grāhān pravartante ’śhuchi-vratāḥ",
    "word_by_word_meaning": "kāmam—lust; āśhritya—harboring; duṣhpūram—insatiable; dambha—hypocrisy; māna—arrogance; mada-anvitāḥ—clinging to false tenets; mohāt—the illusioned; gṛihītvā—being attracted to; asat—impermanent; grāhān—things; pravartante—they flourish; aśhuchi-vratāḥ—with impure resolve",
    "translation": [
      "Giving themselves up to insatiable desires, full of hypocrisy, pride, and arrogance, they hold false views through delusion and act with impure resolve."
    ],
    "commentary": [
      "Dushpuram:Desire is insatiable. The more it is fed, the more it wants. Its hunger multiplies with every enjoyment. In the3rd Discourse, the Lord has already described it as ‘insatiable like fire’ (duṣhpūreṇānalena cha). Therefore those who are enslaved by it, lead a restless and frustrated life.",
      "Dambhamanamadanvitah:Pride, self-conceit, arrogance, these are the real enemies of man, separating him from all others by the assertion of superiority. Why should man subject himself to these evils? The answer is given – mohat. Ignorance is the cause. He deludes, denies truth, accepts, false ideas, and does things which ought not to be done.",
      "Asuchivratah:Vrata refers generally to vows of a sattvic nature, like fasting, silence etc. Such are (Suchi-Vratas) auspicious vows helpful to man in self-purification. But men of demonical nature adopt impure and unholy habits like flesh-eating, liquor and persist in them as sacred practices. Determination, performance of vows are no doubt good, but it should be for pure and sacred purposes and not for foul and unholy things.",
      "Question:What is the nature of Kama?",
      "Answer:It is insatiable.",
      "Question:What further are the qualities of persons having demonical nature?",
      "Answer:1. They yield to insatiable desires, 2. They are the victims of pride. self-conceit and arrogance, 3. They are ignorant, 4. They adopt impure and unholy vows."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-10.mp3",
    "source": "https://vivekavani.com/b16v10/"
  },
  {
    "verse_number": 11,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 11-12",
    "sanskrit": "चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: |कामोपभोगपरमा एतावदिति निश्चिता: || 11||आशापाशशतैर्बद्धा: कामक्रोधपरायणा: |ईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् || 12||",
    "transliteration": "chintām aparimeyāṁ cha pralayāntām upāśhritāḥkāmopabhoga-paramā etāvad iti niśhchitāḥāśhā-pāśha-śhatair baddhāḥ kāma-krodha-parāyaṇāḥīhante kāma-bhogārtham anyāyenārtha-sañchayān",
    "word_by_word_meaning": "chintām—anxieties; aparimeyām—endless; cha—and; pralaya-antām—until death; upāśhritāḥ—taking refuge; kāma-upabhoga—gratification of desires; paramāḥ—the purpose of life; etāvat—still; iti—thus; niśhchitāḥ—with complete assurance; āśhā-pāśha—bondage of desires; śhataiḥ—by hundreds; baddhāḥ—bound; kāma—lust; krodha—anger; parāyaṇāḥ—dedicated to; īhante—strive; kāma—lust; bhoga—gratification of the senses; artham—for; anyāyena—by unjust means; artha—wealth; sañchayān—to accumulate",
    "translation": [
      "And they- (men of demonical nature) held by boundless desires unending till death (or dissolution of the world), thinking of sensual enjoyments as the goal of life, decided that there is nothing more to realise, bound by the cords of innumerable desires, prompted by passion and anger, – seek for wealth by unrighteous means to satisfy their thirst for enjoyment."
    ],
    "commentary": [
      "The worldly man finds no end to his desires, wants, and enjoyments. They can end only with the man’s death, or the dissolution of the world. Let us understand clearly that desires do not end themselves at any time. They should be cut by the sword of discrimination and burnt in the fire of Jnana. Otherwise, they continue forever. Being ignorant and deluded by Maya, they think and decide that there is nothing more than sensual enjoyment in the world, there is no such thing as Dharma or Moksha, and Artha and Kama alone exist for man. They see nothing beyond the body and the senses and so they conclude that sense-enjoyments, and bodily pleasures, are the only things to be sought in the world. They are enslaved by innumerable desires. And so they have no rest or peace of mind. The desires clamour for satisfaction, and to satisfy the desires, they should have wealth. To secure the means of enjoyment they follow unrighteous means; By treachery, falsehoods etc., they get wealth and spend it on securing physical enjoyments. Thus they live a life of kama (lust) and krodha (anger), for, where there is kama, kordha follows as its closest associate.",
      "The Lord’s description of the demonical nature is vivid and horrible to contemplate. The devotees and the aspirants for Jnana should guard themselves carefully from these evils 1. Desires, 2. unrighteous way of earning money. The second is the inevitable consequence of the first.",
      "Question:What further are the qualities of men of demonical nature?",
      "Answer:1. Their desires are endless, 2. They regard enjoyment as the goal of life, 3. They deny anything higher than that, 4. They are bound by innumerable wants, 5. They are possessed by pride and arrogance, 6. They gather wealth by unrighteous means for the purpose of satisfying their lust for enjoyment."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-11-12.mp3",
    "source": "https://vivekavani.com/b16v11/"
  },
  {
    "verse_number": 13,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 13-16",
    "sanskrit": "इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् |इदमस्तीदमपि मे भविष्यति पुनर्धनम् || 13||असौ मया हत: शत्रुर्हनिष्ये चापरानपि |ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी || 14||आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया |यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिता: || 15||अनेकचित्तविभ्रान्ता मोहजालसमावृता: |प्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ || 16||",
    "transliteration": "idam adya mayā labdham imaṁ prāpsye manorathamidam astīdam api me bhaviṣhyati punar dhanamasau mayā hataḥ śhatrur haniṣhye chāparān apiīśhvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhīāḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛiśho mayāyakṣhye dāsyāmi modiṣhya ity ajñāna-vimohitāḥaneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥprasaktāḥ kāma-bhogeṣhu patanti narake ’śhuchau",
    "word_by_word_meaning": "idam—this; adya—today; mayā—by me; labdham—gained; imam—this; prāpsye—I shall acquire; manaḥ-ratham—desire; idam—this; asti—is; idam—this; api—also; me—mine; bhaviṣhyati—in future; punaḥ—again; dhanam—wealth; asau—that; mayā—by me; hataḥ—has been destroyed; śhatruḥ—enemy; haniṣhye—I shall destroy; cha—and; aparān—others; api—also; īśhvaraḥ—God; aham—I; aham—I; bhogī—the enjoyer; siddhaḥ—perfect; aham—I; bala-vān—powerful; sukhī—happy; āḍhyaḥ—wealthy; abhijana-vān—having highly placed relatives; asmi—me; kaḥ—who; anyaḥ—else; asti—is; sadṛiśhaḥ—like; mayā—to me; yakṣhye—I shall perform sacrifices; dāsyāmi—I shall give alms; modiṣhye—I shall rejoice; iti—thus; ajñāna—ignorance; vimohitāḥ—deluded; aneka—many; chitta—imaginings; vibhrāntāḥ—led astray; moha—delusion; jāla—mesh; samāvṛitāḥ—enveloped; prasaktāḥ—addicted; kāma-bhogeṣhu—gratification of sensuous pleasures; patanti—descend; narake—to hell; aśhuchau—murky",
    "translation": [
      "“This I have gained today, and that longing I will fulfil. This wealth is mine, and that also shall be mine in future;“That enemy I have slain, and others, too, I will slay. I am the lord of all; I enjoy; I am prosperous, mighty, and happy;“I am rich; I am of high birth. Who else is equal to me? I will offer sacrifice, I will give, I will rejoice.” Thus, deluded by ignorance,Bewildered by many fancies, entangled in the meshes of delusion, addicted to the gratification of lust, they fall into a loathsome hell."
    ],
    "commentary": [
      "The Lord gives a dramatic picture of the man of demonical nature. What he thinks is stated in direct speech, so that one can understand the spirit animating these unfortunate men who go down into foul hell. These words reveal the pride, greed, hatred, lust and delusion of these men of demonical nature.",
      "Desires are never satisfied by enjoyment. With every luxury provided, more desires crop up for more refined luxuries. Wealth finds no end for the greedy men. He calculates what he has and hopes to get more and more in future. His mind is full of plans, plots and schemes to get more money by crooked means. He is proud of his power. He says ‘I have killed this enemy and other enemies also I shall destroy.’ So he is puffed up with the idea of his own invincibility. He thinks he is mighty and happy, born in a great family, the Lord of all, strong, powerful, unequal to any other. Who is there equal to me?’ is his challenge to the world.",
      "What is the end for all this demonical pride, hatred and lust? The end is hell. Foul hell. Such men go down into the lowest worlds. They have no rest or peace, for, their minds are like the ocean tempest, lost by the winds of desires and bashed by lustful passions of sensual enjoyments. They appear to be great men, because they are wealthy and powerful, but if one has a glimpse into their self, he finds that they are like men stung by a hundred scorpions. If they do sacrifices and offer gifts, it is all done for self-glorification only. There is no truth in them. The bloated ego puffed up with pride, dominates them to such an extent that they declare themselves ‘I am Isvara’.",
      "They are deluded by ignorance. The ‘rajasic’ nature over-powers them and ignorance (tamas) shrouds them in complete darkness, and they are unable to understand the true end of human life. They have no idea of the true nature of men and the world, and the Supreme behind all. They are deeply attached to earthly objects and live a life of restless ecstasy.",
      "The true nature of the ‘sattvic’ man who is pure-hearted is never understood by them. Even if it is explained to them, they will not understand it. They consider the great teachers of the world as mad-caps, and their message as empty and foolish. What is their fate? The Lord emphatically declares that such men fall into foul Hell. That is the right royal road to Hell, the primrose path to eternal bonfire. Let the spiritual aspirants beware of it.",
      "Question:What further are the qualities of people of demonical nature?",
      "Answer:“This is gained, by me now, this desire I shall obtain, this wealth I have and this wealth also shall be to me hereafter, this enemy is destroyed by me and others also I shall kill, I am the Lord, I am the enjoyer, I am capable of achieving my ambitions, I am mighty and happy, I am rich, I am born in a great family, who is there another equal to me? I will perform sacrifice, I will give, I will rejoice” – in this way deluded by ignorance, bewildered by many fancies and notions, caught in the snare of delusion (of wife, sons, house and possession), deeply immersed in sensual enjoyment they fall into foul Hell. These are the qualities of the man of demonical nature."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-13-16.mp3",
    "source": "https://vivekavani.com/b16v13/"
  },
  {
    "verse_number": 17,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 17-18",
    "sanskrit": "आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: |यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् || 17||अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिता: |मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयका: || 18||",
    "transliteration": "ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥyajante nāma-yajñais te dambhenāvidhi-pūrvakamahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ cha sanśhritāḥmām ātma-para-deheṣhu pradviṣhanto ’bhyasūyakāḥ",
    "word_by_word_meaning": "ātma-sambhāvitāḥ—self-conceited; stabdhāḥ—stubborn; dhana—wealth; māna—pride; mada—arrogance; anvitāḥ—full of; yajante—perform sacrifice; nāma—in name only; yajñaiḥ—sacrifices; te—they; dambhena—ostentatiously; avidhi-pūrvakam—with no regards to the rules of the scriptures; ahankāram—egotism; balam—strength; darpam—arrogance; kāmam—desire; krodham—anger; cha—and; sanśhritāḥ—covered by; mām—me; ātma-para-deheṣhu—within one’s own and bodies of others; pradviṣhantaḥ—abuse; abhyasūyakāḥ—the demoniac",
    "translation": [
      "Self-honoured, haughty, filled with the pride and the intoxication of wealth, they ostentatiously perform sacrifices, which are so only in name, in utter disregard of precepts. Possessed of egotism, power, and pride, and also of lust and wrath, these people, envious by nature, hate Me in the bodies of others and in their own."
    ],
    "commentary": [
      "Atmasambhavitah, pradvishantah:By these two words two great evils are exposed 1. Self-glorification, and 2. humiliating others. This is the first sign of ignorance. The ignorant consider themselves learned, wise, great and glorious. On the other side, they belittle other people and try to expose their defects and humiliate them. They hate God, the ruler of the universe because they cannot be reconciled to anyone greater or higher than themselves. They oppose the laws of God as declared in the Vedas and the Sastras. They are blinded by their own wealth, power and prosperity. They perform sacrifices with great ostentation to glorify their own name. They have no devotion. Such sacrifices are contrary to the ordinances prescribed in the Sastras.",
      "Mam atmaparadeheshu:They hate Paramatma who is dwelling in the hearts of all beings, as well as in their own hearts. The Lord is present in every being as the Eternal witness. Not realising this truth, men of demonical nature hate others and are hated by others of such nature. To hate another being is to hate the Lord who is present in him. In the same way, to love another being is to love the Lord Himself. Men who worship the Lord do not hate others at all (adveṣhṭā sarva-bhūtānāṁ). Men who hate and injure others are hating God Himself who is ever-present in them. The stronger termsSamsritahandPradvishantahare used to suggest that they are held powerfully by kama and krodah, and hate the Lord intensely.",
      "Question:What further are the qualities of men of demonical nature?",
      "Answer:1. They glorify themselves. 2. They are devoid of humility towards elders, 3. They are intoxicated with the pride of wealth, 4. They perform sacrifices ostentatiously for the sake of name and fame. 5. Pride, (animal) strength, lust, greed, and hatred, possess them. 6. They hate the Lord who is dwelling in their hearts, and the hearts of others 7. They are full of jealousy (envious of other’s prosperity).",
      "Question:Where is God?",
      "Answer:He is present as the Eternal Lord in all beings.",
      "The Lord, having declared the fate of diabolical men in the 16th verse continues the description of such men, in these two verses also.",
      "Evidently, the teacher of the Gita wants His disciple to understand the horrible nature and the terrible fate that shall overtake such men. Nothing can save such men from self-destruction. They may be rich, powerful and learned also, but nothing can change the course of their life, because they deny the existence of Paramatma and consider life only as a field for sensual gratification. Mere cleverness, worldly intelligence and wisdom do not take them outside the category of the Rakshasas. They possess many powers as we find in the case of Ravana and Hiranyakaspu, but they are ignorant of the one basic truth, namely, that all they possess is derived from the Lord Himself, and d He is the supreme Purusha present in all beings. These demonical characteristics poison the hearts of many people in this world. Such men are all Rakshasas in the human form. The impure impluses of kama and krodha are demons having taken possession of man’s being. The seekers should thoroughly search their hearts and find out these dark and evil spirits, and drive them out by the sheer force of will and the grace of the Lord. The sattvic power of men is capable of destroying these rajasic and tamasic forces. The sattvic power has already been described by the Lord as Daivisampat, beginning with abhayam as its’ first principle. These divine qualities should be grafted into one’s own nature and as they grow stronger and stronger, the enemical forces are quelled and vanquished. Victory will be sure.",
      "The scriptural call for the divine, ‘Oye Devas! come, O ye Rakshasas go’ – should be followed by all the aspirants. The evil spirits should quit and the Divine beings should come to occupy the heart. Thus man’s heart is transformed into the temple of God, in which Atmajnana dawn in due time."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-17-18.mp3",
    "source": "https://vivekavani.com/b16v17/"
  },
  {
    "verse_number": 19,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 19",
    "sanskrit": "तानहं द्विषत: क्रूरान्संसारेषु नराधमान् |क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 19||",
    "transliteration": "tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamānkṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu",
    "word_by_word_meaning": "tān—these; aham—I; dviṣhataḥ—hateful; krūrān—cruel; sansāreṣhu—in the material world; nara-adhamān—the vile and vicious of humankind; kṣhipāmi—I hurl; ajasram—again and again; aśhubhān—inauspicious; āsurīṣhu—demoniac; eva—indeed; yoniṣhu—in to the wombs;",
    "translation": [
      "These cruel haters, these evil-doers, these vilest of men, I hurl always into the wombs of the demons in the cycle of births and deaths."
    ],
    "commentary": [
      "Dvishatah:Those who hate others hate the Lord, for, He is in the hearts of all beings.",
      "What terrible punishment comes to these diabolical men is declared here. That righteousness should yield its own good fruit and Adharma should yield its own evil fruit in the eternal law of the Almighty, operating in Nature. No one can escape punishment when the law of Dharma is violated. Such men shall be responsible for their own down-fall. The Lord has already described the Divine qualities of righteousness. If people deny them, adopt the opposite way of life, they shall be hurled into lower and lower planes of existence. They shall be tossed about in the flood of samsara, and undergo all the ills and pains of birth and death. So all people should be vigilant and cautious about what nature they cultivate in the course of their life. They should take to the Divine nature and obtain liberation.",
      "Tan aham:The Lord proclaims that He hurls them into the wombs of demons of cruel beasts and poisonous reptiles. He, the Lord, is the controller of the universe. He is the Law giver; He is the dispenser of man’s actions, good and bad; He is the decider of the fate of every Jiva in the universe.",
      "Naradhaman:The Lord condemns these men of demonical nature, as the worst and lowest of men. He is indignant with them and takes many shapes and forms to destroy them (Vinasaya cha dushkritam). He has already declared why He takes birth in the world. It is both to protect the righteous and destroy the wicked. Man is endowed with reason and discrimination. He should be the best of men and not the worst of men; he should strive to be Purushottama and not to be Purushadhama. So all people should have devotion and fear of the Lord, for He is ever watchful to find out the wicked and hurl them into demonical wombs.",
      "Samsareshu asurishveva yonishu:The plural form is used to indicate that these diabolical men have to pass through many many births, as beasts and reptiles and Asuras. As the effect of their own actions they are caught in the whirlpool of samsara, live beastly lives and die. And again they are born as beasts and continue in this state for many many births. They cannot escape punishment. Like the goat that tries to run away from the butcher but is caught by him and killed, these men are seized by the Lord and punished till the last moment of their unrighteous lives. In the Garuda Purana the fate of evil-doers and the different punishments that they suffer in hell for different crimes, are clearly described. So, it is the duty of all real men to avoid this fate by adopting the Divine qualities, the sattvic way of life, and attain Moksha.",
      "Kshipami:The Lord says, ‘I hurl them,’ as one would hurl a stone or impure thing away from him. The seekers should clearly understand the Lord’s idea about those who deny Him and follow Adharmic way of life. The Lord is full of grace to those who follow His injunctions and those who deny Him and act against His command should face the penalty by the unalterable decree of God.",
      "Ajasram:(Always) – As long as evil tendencies occupy the mind and urge man to evil deeds, he shall have to suffer the fate of beasts and reptiles. Their pain and suffering has no end. Sorrow follows them like their own shadow. Some people usually ask the question, ‘Sir, How long are we to bear the pains of samsara?’ The answer is as long as ignorance and delusion cover their mind, as long as they are provoked into evil ways by their own unbridled and impure samskaras, as long as they forget God, as long as they are proud, hateful and cruel-they shall not be liberated from samsara. ‘Give up the Satanic tendencies in you, gain the divine qualities, and you shall thereafter quickly attain peace-‘This is the Lord’s advice to the aspirants. The word ‘ajasram’ (always) indicates that the Divine law is eternal and operates for all time.",
      "Question:What is the fate of these men of diabolical nature, who hate God?",
      "Answer:They shall be hurled into demonical wombs, the wombs of beasts and reptiles, till their bad karma is exhausted.",
      "Question:How long does the Divine law operate?",
      "Answer:For all time (ajasram)."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-19.mp3",
    "source": "https://vivekavani.com/b16v19/"
  },
  {
    "verse_number": 20,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 20",
    "sanskrit": "आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 20||",
    "transliteration": "āsurīṁ yonim āpannā mūḍhā janmani janmanimām aprāpyaiva kaunteya tato yānty adhamāṁ gatim",
    "word_by_word_meaning": "āsurīm—demoniac; yonim—wombs; āpannāḥ—gaining; mūḍhāḥ—the ignorant; janmani janmani—in birth after birth; mām—me; aprāpya—failing to reach; eva—even; kaunteya—Arjun, the son of Kunti; tataḥ—thereafter; yānti—go; adhamām—abominable; gatim—destination",
    "translation": [
      "Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, Ο son of Kunti, but go farther down to the lowest state."
    ],
    "commentary": [
      "The Lord describes the progress of these wicked men after they are hurled into demonical wombs. They do not attain Him because they are deluded. So they go down into lower and lower states of existence. They are born as cruel beasts and then as reptiles and then again as beasts and poisonous trees and so on. That is their fate. As the rubber ball dropped on the top of the stair-case rolls down step by step, these evil souls go down into lower and lower conditions. Hearing this exhortation of the Lord, and the graphic description of the fate of evil doers, who would not wake up to the realities of life and action? Who would not turn away from evil? Who would not surrender to the Lord? Who would not pray to Him to be saved? We can understand why the Lord presents the fate of evil-doers so picturesquely, so intensely and with such terrific force. He warns mankind, a terrible warning it is indeed which only the most abandoned souls could fail to understand. Let mankind wake up to truth, and know where they are, what they are, and what their fate would be. Let them not go down into hell, but lift themselves up by devotion to the Lord, and by the steady cultivation of the Divine qualities.",
      "Question:What is the fate of those who are born in demonical wombs?",
      "Answer:Failing to reach God, they go down into lower and lower births.",
      "Question:What then is the way to be saved?",
      "Answer:Rejection of the demonical qualities and adoption of the Divine Nature."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-20.mp3",
    "source": "https://vivekavani.com/b16v20/"
  },
  {
    "verse_number": 21,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 21",
    "sanskrit": "त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: |काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 21||",
    "transliteration": "tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥkāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet",
    "word_by_word_meaning": "tri-vidham—three types of; narakasya—to the hell; idam—this; dvāram—gates; nāśhanam—destruction; ātmanaḥ—self; kāmaḥ—lust; krodhaḥ—anger; tathā—and; lobhaḥ—greed; tasmāt—therefore; etat—these; trayam—three; tyajet—should abandon",
    "translation": [
      "Three are the gateways of this hell leading to the ruin of the self— lust, wrath, and greed. Therefore let man renounce these three."
    ],
    "commentary": [
      "The Lord reiterates what has been said already. Kama, krodha, and lobha form the triple opening into Hell. They are the three evils (Dushtatrayam) which directly lead man into the lower worlds. When these gates are shut by dispassion, love and detachment, there is no fear for man. The demonical qualities so elaborately described so far, are epitomised and classified into three essential evils 1. Desire, 2. Wrath, 3. Greed. Desire is to be conquered by dispassion, wrath by love, greed by discrimination and detachment. There is hope for the awakened souls who have become conscious of the evils in them, and the horrible future that awaits them if they do not destroy these evils. Striving for purity and the higher way of life they shall shut down the gateway to Hell. These evils lurking in the heart like thieves in darkness should be detected by the torch-light of knowledge and should be driven out with the help of the Divine qualities.",
      "Related Articles:",
      "Question:What are the three gateways to Hell?",
      "Answer:They are 1. Kama, 2. Krodha, 3. Lobha.",
      "Question:How do they injure the Jiva?",
      "Answer:They are self-destructive.",
      "Question:What then should the spiritual aspirants do?",
      "Answer:They should abandon these three evils.",
      "Question:What are the evils of demonical nature?",
      "Answer:Kama, Krodha and Lobha are the fundamental evils of the Asuric nature."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-21.mp3",
    "source": "https://vivekavani.com/b16v21/"
  },
  {
    "verse_number": 22,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 22",
    "sanskrit": "एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: |आचरत्यात्मन: श्रेयस्ततो याति परां गतिम् || 22||",
    "transliteration": "etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥācharaty ātmanaḥ śhreyas tato yāti parāṁ gatim",
    "word_by_word_meaning": "etaiḥ—from this; vimuktaḥ—free; kaunteya—Arjun, the son of Kunti; tamaḥ-dvāraiḥ—gates to darkness; tribhiḥ—three; naraḥ—a person; ācharati—endeavor; ātmanaḥ—soul; śhreyaḥ—welfare; tataḥ—thereby; yāti—attain; parām—supreme; gatim—goal",
    "translation": [
      "The man who has escaped these three gates of darkness, Ο son of Kunti, practises what is good for himself and thus attains the Supreme Goal."
    ],
    "commentary": [
      "So long as the triple evil of desire, anger, and greed poison the heart of man, he cannot do any good. He cannot accomplish his own well-being. Therefore man should first purify his heart by reducing and eliminating these corrosive evils. Then he spontaneously rises to higher planes of spiritual life and attains Moksha. Like the sun and moon freed from the darkening grip of Rahu and Ketu, like the Gajendra freed from the death hold of the crocodile (Makara), like the prisoner brought out into the sunlight from the darkness of the prison-cell, the Jiva should liberate himself from the strange-hold of those three evils. He should become vimuktah (i.e) completely free from them. The idea is that there should not be any trace of these evils anywhere in the mind. They are the gateways of darkness (i.e) they are forms of ignorance (avidya) where there is no gleam of light, where everything is plunged in darkness. Such a man is like one living in a closed house full of darkness. He lives in sorrow and perishes in sorrow.",
      "Acharatyatmanah sreyah:The well-being of self requires thoughtful discrimination of the real and the unreal. What is this life? What is the world? What is the end and aim of life? These questions arise in the mind of the sattvic man who is partially awakened to find out the truth. But the man who is possessed by lust, anger and greed, cannot think of these things at all, because his whole mind is absorbed in sensual cravings, is agitated by anger, and confounded by inordinate greed. So, the seeker should keep away from these evils and that is in itself the great good that man can do unto himself. For, where these evils are not, the mind is pure, and when the mind is pure, he enjoys bliss of the Self.",
      "Param gatim:Moksha is the highest goal and there is no state higher than that. It is implied that the lowest state is that of demonical ignorance resulting in Kama and Krodha.",
      "Question:Where do the triple evils of lust anger and greed lead to?",
      "Answer:To Hell. They are the gateways to darkness.",
      "Question:Who aspires for Moksha?",
      "Answer:The man who is freed from these three evils.",
      "Question:What is Moksha?",
      "Answer:It is the perfect state of freedom from all kinds of bondage."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-22.mp3",
    "source": "https://vivekavani.com/b16v22/"
  },
  {
    "verse_number": 23,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 23",
    "sanskrit": "य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: |न स सिद्धिमवाप्नोति न सुखं न परां गतिम् || 23||",
    "transliteration": "yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥna sa siddhim avāpnoti na sukhaṁ na parāṁ gatim",
    "word_by_word_meaning": "yaḥ—who; śhāstra-vidhim—scriptural injunctions; utsṛijya—discarding; vartate—act; kāma-kārataḥ—under the impulse of desire; na—neither; saḥ—they; siddhim—perfection; avāpnoti—attain; na—nor; sukham—happiness; na—nor; parām—the supreme; gatim—goal",
    "translation": [
      "He who discards the injunctions of the scriptures and acts upon the impulse of desire attains neither perfection nor happiness nor the Supreme Goal."
    ],
    "commentary": [
      "Indisciplined conduct under the impulse of one’s own desires and passions is condemned here. We come across people who act in their own way and try to make a philosophy out of it. This is wrong. It is only a mask to cover up their own unbridled passions and evil desires. They deny the authority of the Sastras, because they are deluded by ignorance and agitated by sensual desires. The Sastras embody the laws of life both secular and spiritual, which have been discovered after long research into the meaning and purpose of human life by the greatest of men, the Rishis, whose only aim was the welfare of humanity. They stated the laws following which man attains the best things in secular life and the highest goal in spiritual life. So, every true seeker should test his way of life, his thoughts, feelings and actions by referring them to the scriptural laws. Where they do not conform to the Sastras, they should be checked and restrained, and right methods should be adopted. The Lord declares that no good can be achieved by acting contrary to the commands of the Sastras, because the Sastras express the will of God. So, the seekers should carefully study the Sastras and mould their life accordingly, so that they can secure both worldly happiness and spiritual realisation.",
      "Question:What is the rule of conduct for man?",
      "Answer:The laws of the scriptures.",
      "Question:How should man act?",
      "Answer:He should act according to scriptural ordinances.",
      "Question:What will happen if man acts contrary to the laws of the Sastras?",
      "Answer:He cannot attain either worldly happiness or spiritual realisation.",
      "Question:What then is the way to happiness and spiritual welfare?",
      "Answer:Follwing the scriptures.",
      "Question:What is the highest goal of humanity?",
      "Answer:Moksha (perfection)."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-23.mp3",
    "source": "https://vivekavani.com/b16v23/"
  },
  {
    "verse_number": 24,
    "verse_title": "Bhagavad Gita: Chapter 16, Verse 24",
    "sanskrit": "तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 24||",
    "transliteration": "tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitaujñātvā śhāstra-vidhānoktaṁ karma kartum ihārhasi",
    "word_by_word_meaning": "tasmāt—therefore; śhāstram—scriptures; pramāṇam—authority; te—your; kārya—duty; akārya—forbidden action; vyavasthitau—in determining; jñātvā—having understood; śhāstra—scriptures; vidhāna—injunctions; uktam—as revealed; karma—actions; kartum—perform; iha—in this world; arhasi—you should",
    "translation": [
      "Therefore let the scriptures be your authority in determining what ought to be done and what ought not to be done. Having learnt the injunctions of the scriptures, you should do your work in the world."
    ],
    "commentary": [
      "What ought to be done or what ought not to be done in any particular situation? The decision is by the Sastras and not by individual opinion. The Scripture is the authority. As it is declared in the previousverse, man can achieve all the good things of life, happiness and moksha also, if he acts strictly according to the scriptural injunctions. Action contrary to them leads to unhappiness, frustration, and death. One can understand how the Lord values the Vedas and the Sastras, when He, Paramatma Himself declares them to be the highest authority. Let everybody then put his faith in the Sastras, and model his life in harmony with their laws. This is enough. That will lead him to the goal.",
      "Sastravidhanoktam:The method of action, Karma, is clearly stated in the Sastras with all the minutest details. They should be studied and understood first, before plunging into action. Knowledge of the Sastras will help people to perform Karma in the best way possible, and by such Karma the mind is purified, and then Atmajnana is revealed in due course.",
      "Karmakartum iharhasi:The Lord teaches Arjuna to act, to work, and to perform Karma. The condition is that it should conform to the ordinances of the scripture. The Discourse ends with special emphasis on Karma Yoga, and the performance of one’s duty in the special circumstances in which a man is placed.",
      "Question:What is the authority to determine what ought to be done and what ought not to be done?",
      "Answer:The Sastras. One should act according to the declarations of the Sastras.",
      "Question:How should man act?",
      "Answer:He should act after understanding the laws of the Sastras.",
      "Question:What should be the method of action?",
      "Answer:As it is determined by the Sastras."
    ],
    "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-24.mp3",
    "source": "https://vivekavani.com/b16v24/"
  }
]