B.G 16.05
दैवी सम्पद्विमोक्षाय निबन्धायाऽसुरी मता। मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥५॥
daivī sampadvimokṣāya nibandhāyā'surī matā। mā śucaḥ sampadaṃ daivīmabhijāto'si pāṇḍava ॥5॥
[दैवी (daivī) - divine; सम्पत् (sampat) - wealth; विमोक्षाय (vimokṣāya) - for liberation; निबन्धाय (nibandhāya) - leading to bondage; असुरी (asurī) - demonic; मता (matā) - considered; मा (mā) - do not; शुचः (śucaḥ) - grieve; सम्पदं (sampadam) - wealth; दैवीम् (daivīm) - divine; अभिजातः (abhijātaḥ) - born towards; असि (asi) - you are; पाण्डव (pāṇḍava) - O son of Pandu;]
The divine qualities lead to liberation, while the demonic qualities are considered to lead to bondage. Do not grieve, O son of Pandu, for you are born towards divine qualities.
Gīta Bhāshya 16.05
'abhijātaḥ' must be split to mean 'abhi jātaḥ', i.e. born towards divine wealth, and those against are 'prati jātaḥ'.
दैवीं सम्पदं अभि जातः प्रति जातः ॥५॥
daivīṃ sampadaṃ abhi jātaḥ prati jātaḥ ॥5॥
[दैवीं (daivīṃ) - divine; सम्पदं (sampadaṃ) - wealth; अभि (abhi) - towards; जातः (jātaḥ) - born; प्रति (prati) - against; जातः (jātaḥ) - born;]
'abhijātaḥ' must be split to mean 'abhi jātaḥ', i.e. born towards divine wealth, and those against are 'prati jātaḥ'.
Gīta Tātparya 16.05
Those who consider themselves supreme and cannot surrender are demons. Those who worship Lord Hari with right understanding attain liberation. The word 'nibandhāya' i.e. 'leading to bondage', implies being bound in the lower region, blinded by ignorance. The prefix 'vi' in the context of the term 'vimokṣāyā' surely indicates the different variances in the quality of liberation.
देवासुरलक्षणम्-
devāsuralakṣaṇam-
[देव (deva) - god; असुर (asura) - demon; लक्षणम् (lakṣaṇam) - characteristic;]
The characteristics of gods and demons (from other testimonials):
"येऽतिमानेन मन्यन्ते परमेशोऽहमित्यपि। मिथ्या जगदिदं सर्वं भ्रमजत्वान्न तिष्ठति॥
"ye'timānena manyante parameśo'hamityapi। mithyā jagadidaṃ sarvaṃ bhramajatvānna tiṣṭhati॥
[ये (ye) - those who; अतिमानेन (atimānena) - with arrogance; मन्यन्ते (manyante) - think; परमेशः (parameśaḥ) - supreme lord; अहम् (aham) - I; इति (iti) - thus; अपि (api) - also; मिथ्या (mithyā) - false; जगत् (jagat) - world; इदं (idaṃ) - this; सर्वं (sarvaṃ) - all; भ्रमजत्वात् (bhramajatvāt) - due to being an illusion; न (na) - not; तिष्ठति (tiṣṭhati) - stands;]
"Those who arrogantly believe, 'I am the supreme lord' consider this entire world to be false and unreal, it being an illusion.
मिथ्यात्वान्नेश्वरोऽस्यास्ति परेभ्यो न च जायते। स्वस्मिन्नपि तथान्यस्मिन् नियन्ताऽन्य इतीरिते॥
mithyātvānneśvaro'syāsti parebhyo na ca jāyate। svasminnapi tathānyasmin niyantā'ny itīrite॥
[मिथ्यात्वात् (mithyātvāt) - due to falsehood; न (na) - not; ईश्वरः (īśvaraḥ) - God; अस्य (asya) - of this; अस्ति (asti) - exists; परेभ्यः (parebhyaḥ) - from others; न (na) - not; च (ca) - and; जायते (jāyate) - is born; स्वस्मिन् (svasmin) - in oneself; अपि (api) - also; तथा (tathā) - thus; अन्यस्मिन् (anyasmin) - in another; नियन्ता (niyantā) - controller; अन्यः (anyaḥ) - another; इति (iti) - thus; ईरिते (īrite) - is said;]
Due to falsehood they say, there is no God in this world. He is not born elsewhere, nor is He the controller in oneself or in another.
प्रद्विषन्त्यसुरास्ते तु सर्वे यान्त्यधरं तमः। अयोग्येशत्वकामाच्च लोभाच्चात्मसमर्पणे॥
pradviṣantyasurāste tu sarve yāntyadharaṃ tamaḥ। ayogyeśatvakāmācca lobhāccātmasamarpaṇe॥
[प्रद्विषन्ति (pradviṣanti) - they hate; असुराः (asurāḥ) - demons; ते (te) - they; तु (tu) - but; सर्वे (sarve) - all; यान्ति (yānti) - go; अधरं (adharaṃ) - down; तमः (tamaḥ) - darkness; अयोग्येशत्वकामात् (ayogyeśatvakāmāt) - from unworthiness of lordship; च (ca) - and; लोभात् (lobhāt) - from greed; च (ca) - and; आत्मसमर्पणे (ātmasamarpaṇe) - in self-surrender;]
These demons, driven by unworthiness and greed, descend into darkness, failing in self-surrender.
तत्त्ववेदेषु कोपाच्च तमस्तेषां न दुर्लभम्। अक्षानुमागमानां च स्वोक्तेरपि विरोधिनः॥
tattvavedeṣu kopācca tamasteṣāṃ na durlabham। akṣānumāgamānāṃ ca svokterapi virodhinaḥ॥
[तत्त्व (tattva) - truth; वेदेषु (vedeṣu) - in the Vedas; कोपात् (kopāt) - from anger; च (ca) - and; तमः (tamaḥ) - darkness; तेषां (teṣāṃ) - of them; न (na) - not; दुर्लभम् (durlabham) - difficult to obtain; अक्ष (akṣa) - senses; अनुमागमानां (anumāgamānāṃ) - of inference and scriptures; च (ca) - and; स्वोक्तेः (svokteḥ) - of one's own statement; अपि (api) - also; विरोधिनः (virodhinaḥ) - opposing;]
Due to their wrong understanding of the Vedas, it is not difficult for them to fall into darkness due to anger. The senses, inference, scriptures, and even one's own statements can be opposing.
यस्मात् तेतोऽसुरा ज्ञेया एवमन्येऽपि तादृशाः। ये तु विष्णुं परं ज्ञात्वा यजन्ते नान्यदेवताः॥ प्रत्यक्षाद्यविसंवादिज्ञानादेव विमुक्तिगाः॥
yasmāt teto'surā jñeyā evamanye'pi tādṛśāḥ। ye tu viṣṇuṃ paraṃ jñātvā yajante nānyadevatāḥ॥ pratyakṣādyavisaṃvādijñānādeva vimuktigāḥ॥
[यस्मात् (yasmāt) - because; ते (te) - they; असुराः (asurāḥ) - demons; ज्ञेयाः (jñeyāḥ) - known; एवम् (evam) - thus; अन्ये (anye) - others; अपि (api) - also; तादृशाः (tādṛśāḥ) - such; ये (ye) - who; तु (tu) - but; विष्णुम् (viṣṇum) - Vishnu; परम् (param) - supreme; ज्ञात्वा (jñātvā) - having known; यजन्ते (yajante) - worship; न (na) - not; अन्यदेवताः (anyadevatāḥ) - other deities; प्रत्यक्ष (pratyakṣa) - direct perception; आद्य (ādya) - and others; अविसंवादि (avisaṃvādi) - non-contradictory; ज्ञानात् (jñānāt) - from knowledge; एव (eva) - indeed; विमुक्तिगाः (vimuktigāḥ) - attainers of liberation;]
Because of such nature, they and others are known as demons. However, those who recognize Vishnu as the supreme and do not worship other deities, through direct perception and non-contradictory knowledge, are attainers of liberation.
इति ब्रह्मवैवर्ते।
iti brahmavaivarte।
[इति (iti) - thus; ब्रह्मवैवर्ते (brahmavaivarte) - in the Brahmavaivarta Purana;]
- stated thus in the Brahmavaivarta Purana.
'निबन्धाय' नीचस्थानेन्धे तमसि बन्धाय।
'nibandhāya' nīcasthāne 'ndhe tamasi bandhāya।
[निबन्धाय (nibandhāya) - for binding; नीचस्थाने (nīcasthāne) - in a low place; अन्धे (andhe) - in darkness; तमसि (tamasi) - in darkness; बन्धाय (bandhāya) - for bondage;]
(For binding in a low place, in darkness, for bondage.)
The word 'nibandhāya' i.e. 'leading to bondage', implies being bound in the lower region, blinded by ignorance.
"सर्गाणां सुबहुत्वेऽपि शुभाशुभपलाधिकौ। देवासुराख्यौ द्वावेव गन्धर्वाद्यास्तदन्तराः। मुक्तिगा एव विज्ञेया देवा एव विमुक्तिगाः॥"
sargāṇāṃ subahutve'pi śubhāśubhapalādhikau। devāsurākhyau dvāveva gandharvādyāstadantarāḥ। muktigā eva vijñeyā devā eva vimuktigāḥ॥
[सर्गाणाम् (sargāṇām) - of creations; सुबहुत्वे (subahutve) - in multitude; अपि (api) - even; शुभाशुभ (śubhāśubha) - auspicious and inauspicious; फलाधिकौ (phalādhikau) - having results; देव (deva) - gods; असुराख्यौ (asurākhyau) - known as demons; द्वौ (dvau) - two; एव (eva) - only; गन्धर्वाद्याः (gandharvādyāḥ) - Gandharvas and others; तदन्तराः (tadantarāḥ) - in between them; मुक्तिगाः (muktigāḥ) - leading to liberation; एव (eva) - only; विज्ञेयाः (vijñeyāḥ) - should be known; देवाः (devāḥ) - gods; एव (eva) - only; विमुक्तिगाः (vimuktigāḥ) - leading to non-liberation;]
"Among the many creations, there are primarily two categories known as gods and demons, each associated with auspicious and inauspicious outcomes. Gandharvas and others fall in between these categories. It is important to recognize that only those who lead to liberation are truly gods, while others lead to non-liberation."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
(thus and.)
- stated thus.
'विमोक्षाया' इत्यत्र वि इति उपसर्गादेव च मोक्षनानात्वं ज्ञायते।
'vimokṣāyā' ityatra vi iti upasargādeva ca mokṣanānātvaṃ jñāyate।
[विमोक्षाया (vimokṣāyā) - of liberation; इत्यत्र (ityatra) - here; वि (vi) - vi; इति (iti) - thus; उपसर्गादेव (upasargādeva) - from prefix alone; च (ca) - and; मोक्षनानात्वं (mokṣanānātvaṃ) - diversity of liberation; ज्ञायते (jñāyate) - is known;]
The prefix 'vi' in the context of the term 'vimokṣāyā' surely indicates the different variances in the quality of liberation.
