BG 16.04 dambho darpo bhimanas ca... cited

Expressions researched:
"ajnanam cabhijatasya" |"dambho darpo 'bhimanas ca" |"krodhah parusyam eva ca" |"partha sampadam asurim"

BG Chapters 13 - 18

BG 16.4, Translation and Purport:

Pride, arrogance, conceit, anger, harshness and ignorance—these qualities belong to those of demoniac nature, O son of Pṛthā.

In this verse, the royal road to hell is described. The demoniac want to make a show of religion and advancement in spiritual science, although they do not follow the principles. They are always arrogant or proud in possessing some type of education or so much wealth. They desire to be worshiped by others, and demand respectability, although they do not command respect. Over trifles they become very angry and speak harshly, not gently. They do not know what should be done and what should not be done. They do everything whimsically, according to their own desire, and they do not recognize any authority. These demoniac qualities are taken on by them from the beginning of their bodies in the wombs of their mothers, and as they grow they manifest all these inauspicious qualities.

Bhagavad-gita As It Is Lectures

Lecture on BG 16.2-7 -- Bombay, April 8, 1971:

Prabhupāda:

ahiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nātimānitā

bhavanti sampadaṁ daivīm

abhijātasya bhārata

These qualities have been discussed. They are called daiva, godly qualities. And nongodly qualities, demonic qualities:

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

(BG 16.4)

Then He explains that "If you develop your godly characteristics, then you make progress toward liberation." Daivī sampad vimokṣāya (BG 16.5). Vimokṣa. Vimokṣa means liberation. This word vimokṣa is very significant. Mokṣa means liberation. And why this word vi? Vi means viśeṣa, specifically. Specifically mokṣa. There are two kinds of mokṣas. Actually, there are five kinds of mokṣa, but five kinds can be divided into two kinds. Liberation... Sāyujya, sāmīpya, sālokya, sārūpya, sārṣṭi (CC Madhya 6.266). Then again, these five kinds of liberation can be divided into two. One is sāyujya-mukti and another: sārūpya, sālokya, sārṣṭi, sāmīpya—these four into one division. Sāyujya-mukti means to merge into the existence of the Supreme. And sārūpya-mukti means to acquire exactly the bodily feature of Viṣṇu, four hands. Just like in the Vaikuṇṭha the inhabitants are exactly of the same feature as Nārāyaṇa. They have got also four hands. You cannot distinguish who is Nārāyaṇa and who is not Nārāyaṇa. So that is called sārūpya-mukti. Just like when vaikuṇṭha-dūtas were sent to reclaim Ajāmila, they were four-handed, exactly looking like Nārāyaṇa.

Lecture on BG 16.4 -- Hawaii, January 30, 1975:

Nitāi: "Arrogance, pride, anger, conceit, harshness and ignorance—these qualities belong to those of demonic nature, O son of Pṛthā."

Prabhupāda:

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

(BG 16.4)

We have discussed last night some of the divine characteristics, and abhayaṁ sattva-saṁśuddhiḥ, like that, sixteen divine characteristics. And here the demonic characteristics. We can understand a thing by analysis of characteristics. In the chemical laboratory, things are tested by characteristics. Just like this chemical: "Color is like this. Shape is like this. Then taste is like this. Then chemical reaction is like this." They are stated for each and every chemical, and we can understand the purity by the characteristic. The characteristic is also called dharma. Just like a snake. The snake characteristic is that unnecessarily, without any offense, it bites, and the animal which is bitten, he dies. This is the characteristic. Without any fault... The snake is going, and the other animal is going. Go, but the characteristic of snake is unnecessarily bites. This is the characteristic.

Lecture on BG 16.5 -- Hawaii, January 31, 1975:

Prabhupāda:

daivī sampad vimokṣāya

nibandhāyāsurī matā

mā śucaḥ sampadaṁ daivīm

abhijāto 'si pāṇḍava

(BG 16.5)

This is very important verse. Daivi sampad the qualities, divine qualities. That is described abhayam sattva samsuddhir, That is elaborately stated in the fisrt verse (indistinct)

abhayaṁ sattva-saṁśuddhir

jñāna-yoga-vyavasthitiḥ

dānaṁ damaś ca yajñaś ca

svādhyāyas tapa ārjavam

ahiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nātimānitā

bhavanti sampadaṁ daivīm...

These are the daivī sampad. So last night we have discussed. That daivī sampad is described. There is nothing secret. Everything is open. So if you develop these qualities, abhayaṁ sattva-saṁśuddhiḥ, etc., then you become qualified with divine possession, Sampatti. Sampatti means what you possess, under your control. So sampatti, two kinds of sampatti, divine sampatti and demonic sampatti. Demonic sampatti also described,

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

(BG 16.4)

Now, asura, the adjective is āsurīm. So āsurīm and daivīm, two sampattis are there. They are open before you. Now you take up whatever you like. It is up to you. It is not forbidden that daivī sampatti is meant for a class of men and āsurī sampatti is meant for another class of men, no. Kṛṣṇa is open to everyone.

Kṛṣṇa is not monopolized by a certain class of men. Don't think like that, that "Kṛṣṇa is Indian, Kṛṣṇa is Hindu," or like that, or "kṣatriya. Therefore He is meant for others." No. Because He is the Supreme Personality of Godhead, He is everyone's property. He is not... Don't think in that way, just like it is stated in the English dictionary: "Kṛṣṇa, one of the Hindu gods." But Kṛṣṇa does not say that "I am the Hindu god." They have made in the dictionary, "Kṛṣṇa, one of the Hindu gods." They have no knowledge about Kṛṣṇa. Kṛṣṇa says, sarva-yoniṣu kaunteya: (BG 14.4) "In all species of life." There are 8,400,000 species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine lakh species in the water, and trees and plants, there are two million species. Similarly, insects, sthāvarā lakṣa-viṁśati. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyayaḥ. Eleven lakhs species, 1,100,000 species of insects, serpents, snakes, like that, gradually developing from water, fish, to... As the water dries up, then they come out as grass, as vegetables. Then grow, different types of trees, plants, creepers. Then gradually develops to become insects, flies. Then develops to serpents.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 1, 1973:

Prabhupāda: Daivīm. These are daivī sampada, spiritual qualifications. And what is the material qualification? Next?

Pradyumna:

dambo darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

(BG 16.4)

Prabhupāda: Āsurīm. These are the āsurīm qualities. Read the translation.

Pradyumna: "Arrogance, pride, anger, conceit, harshness and ignorance; these qualities belong to those of demoniac nature, O son of Prtha."

Prabhupāda: Yes. The first word, the most important thing is that ignorance. They do not know actually things as they are, but still they become leader. Andhā yathāndair upanīyamānām. Then what is their other qualities? Go on.

1973 Conversations and Morning Walks

Room Conversation with Lord Brockway -- July 23, 1973, London:

Pradyumna:

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nātimānitā

bhavanti sampadaṁ daivīm

abhijātasya bhārata

"Translation: The Blessed Lord said, fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity, nonviolence, truthfulness, freedom from anger, renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness, gentleness, modesty and steady determination, vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor, these transcendental qualities, O son of Bhārata, belong to godly men endowed with divine nature."

Prabhupāda: Then the demonic nature?

Pradyumna: Then,

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

(BG 16.4)

"Arrogance, pride, anger, conceit, harshness and ignorance, these qualities belong to those of demoniac nature, O son of Pṛthā."

Prabhupāda: Then characteristics of demonic people?

Pradyumna: Uh...

Prabhupāda: Pravṛttiṁ ca nivṛttiṁ ca...

Pradyumna:

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

(BG 16.7)

"Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them."

Prabhupāda: Then? Next verse.

Pradyumna:

asatyam apratiṣṭhaṁ te

jagad āhur anīśvaram

aparaspara-sambhūtaṁ

kim anyat kāma-haitukam

(BG 16.8)

"They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire and has no cause other than lust."

Prabhupāda: This is the opinion of the demoniac people, that the, there is no God, there is no controller, it has come into existence by chemical reaction, just like a child is born by sex intercourse, reaction of some chemicals. This is the demonic theory. But... What is the next? Go on.

1976 Conversations and Morning Walks

Garden Discussion on Bhagavad-gita Sixteenth Chapter -- June 26, 1976, New Vrindaban:

Prabhupāda: As a gentleman, if you go to somebody's house, you require his permission, but India, still, a sannyāsī doesn't require any permission. He can enter in any householder's house: "Mother, give me some food." This is the introduction. Not that he has gone there for food, but easy introduction. And generally the householder will receive a sannyāsī, "Yes, Swamiji, come here, sit down." They will offer obeisances and then they begin talks. This is the meaning. Not that he is hankering after food. This is only introduction. He's not a beggar. But people take advantage of this dress because they think that "Without any work I can beg and live." That is going on in India. So many rascals, they are taking this sannyāsī dress and living at the cost of others. Therefore people have become disgusted. They have no knowledge to preach. Yes, go on.

Dhṛṣṭadyumna: "If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa consciousness with logic and understanding. And if he is not so advanced, he should not accept the renounced order of life. But even if he has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyāsī, or one in the renounced order of life, must be situated in fearlessness, sattva-saṁśuddhiḥ (purity), and jñāna-yoga (knowledge). The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by honorable means and spend fifty percent of their income to propagate Kṛṣṇa consciousness all over the world. Thus a householder should give in charity to such institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charities, as will be explained later: charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Kṛṣṇa consciousness all over the world. That is charity in the mode of goodness. Then as far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but it is especially meant for the householder. Although he has a wife, the householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but it is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Kṛṣṇa. If he is able to beget children who will be in Kṛṣṇa consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure. Sacrifice is another item to be performed by the householders, because sacrifices require a large amount of money. Other orders of life, namely the brahmacarya, the vānaprastha and sannyāsa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householder. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice recommended in this age is called saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, this is the best and the most inexpensive sacrifice. Everyone can adopt it and derive benefit. So these three items, namely charity, sense control and performance of sacrifice, are meant for the householder. Then svādhyāya (Vedic study), and tapas (austerity), and ārjavam (gentleness or simplicity) are meant for the brahmacarya, or student life. Brahmacārīs should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for the cultivation of spiritual knowledge. This is called svādhyāya. Tapas, or austerity, is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life: brahmācārya, gṛhastha, vānaprastha and sannyāsa. So after gṛhastha, householder life, one should retire. If one lives for a hundred years, one should spend twenty-five years in student life, twenty-five years in household life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. That is tapasya. The entire varṇāśrama dharma society is meant for tapasya. Without tapasya, or austerity, no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is neither recommended in the Vedic literature nor in the Bhagavad-gītā. Such theories are manufactured by show-bottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, don't restrict the lives of their students, nor their own lives. But that method is not approved by the Vedas. As far as simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in the brahmacārī-āśrama, or gṛhastha-āśrama, or vānaprastha-āśrama. One must live very simply. Ahiṁsā means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body, there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no other alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahiṁsā means not checking anyone's progressive life. The animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not checked simply to satisfy one's palate. This is called ahiṁsā. Satyam: This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. Śruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gītā that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master. Akrodha means to check anger. Even if there is provocation, one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is the product of the modes of passion and lust, so one who is transcendentally situated should check himself from anger. Apaiśunam means that one should not find fault with others or correct them unnecessarily. Of course, to call a thief a thief is not fault-finding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hrī means that one should be very modest and must not perform some act which is abominable. Acāpalam, 'determination,' means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination. The word tejaḥ used here is meant for the kṣatriyas. The kṣatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it. Śaucam means cleanliness, not only in mind and body but in one's dealings also. It is especially meant for the mercantile people, who should not deal in the black market. Nāti-mānitā, 'not expecting honor,' applies to the śūdras, the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the śūdras to offer respect to the higher class for the upkeep of the social order. All these sixteen qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of the social order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization." Text 4.

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurim

"Arrogance, pride, anger, conceit, harshness and ignorance—these qualities belong to those of demoniac nature, O son of Pṛthā." (purport) "In this verse the royal road to hell is described. The demoniac want to make a show of religion and advancement in spiritual science, although they do not follow the principles. They are always arrogant or proud in possessing some type of education or so much wealth. They desire to be worshiped by others, and they demand respectability, although they do not command respect. Over trifles they become very angry and speak harshly, not gently. They do not know what should be done and what should not be done. They do everything whimsically, according to their own desire, and they do not recognize any authority. These demoniac qualities are taken on by them from the very beginning of their bodies in the wombs of their mothers, and as they grow they manifest all these inauspicious qualities."

Prabhupāda: So your answer is there. They think liberty means whatever he likes. That is a demoniac person(?). Now discuss this.

Devotee (1): There's one... You've quoted Cāṇakya Paṇḍita, and he describes a scholar. A scholar is a man who can see all women as his mother, and all living entities, he treats them equally, and other's property as trash. So today's civilization is mistaking a scholar for a rogue and a rogue for a scholar, and here Kṛṣṇa is explaining a godly man, the qualities of a scholar and gentleman, whereas today's civilization is upside down, backwards.

Prabhupāda: Therefore preaching is required.

Dhṛṣṭadyumna: They feel that godly qualities are a sign of weakness. And the demoniac qualities is a good sign.

Prabhupāda: Heroism. That is heroism.

Dhṛṣṭadyumna: Yes, heroism. In this purport, Śrīla Prabhupāda perfectly describes our student life. As students, we were doing everything whimsically. Or we would accept bad things.

Prabhupāda: Therefore Prahlāda Mahārāja recommends from the beginning of student life, kaumāra ācaret prajño dharmān bhāgavatān iha (SB 7.6.1), they should be trained up in Kṛṣṇa consciousness. That Prahlāda Mahārāja recommends. Now from the very beginning of student life, because there is no education, he is trained up as demon. What can be done? So many things have to be reformed by pushing on Kṛṣṇa consciousness. These are Kṛṣṇa consciousness movement, whatever is described in the Bhagavad-gītā that is within the jurisdiction of Kṛṣṇa consciousness. So we have to do all this.

1977 Conversations and Morning Walks

Room Conversation about BTG the Moon -- February 18, 1977, Mayapura:

Satsvarūpa: Even that Professor O'Connell, he said in his so-called favorable report, "I think you should (indistinct), but don't use that word demon."

Tamāla Kṛṣṇa: They don't like that word because it makes them think of themselves.

Prabhupāda: No. We say democracy is "demoncracy."

Hari-śauri: The title of the chapter is "The Divine and Demoniac Natures."

Tamāla Kṛṣṇa: They would have you change that.

Prabhupāda: No. It is... āsurī-bhāvam āśritāḥ.

Hari-śauri: Āsuram.

Prabhupāda: The word is āsurī. How can I change? It is said. What is the meaning of āsurī?

Hari-śauri: There's a text four. It says,

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

"Arrogance, pride, anger, conceit, harshness and ignorance—these qualities belong to those of the demoniac nature..."

Prabhupāda: They are these...

Tamāla Kṛṣṇa: Perfect description.

Prabhupāda: Do it carefully, cautiously. They are feeling the weight.

Tamāla Kṛṣṇa: Hm. I can see this Ādi-keśava's a good person to push it.

Prabhupāda: No, you also help. He's also very young.

Tamāla Kṛṣṇa: He's only twenty-two. He's been consulting with me whenever we...

Prabhupāda: He is nice.

Tamāla Kṛṣṇa: He comes from a good family. His father, grandfather's side, is Barclay from Barclay's bank. He's the grandson, grandnephew of Barclay. Good family. Parents are very well known.

Prabhupāda: Rich family.

Tamāla Kṛṣṇa: Rich. Wealthier than Dhṛṣṭadyumna's parents.

Prabhupāda: He's also good gentleman.

Tamāla Kṛṣṇa: You met...

Prabhupāda: Hm. He came to see me.

Tamāla Kṛṣṇa: Ādi-keśava's mother is very big in the field of education. Public speaker and intelligent. His father owns a number of industries.

Prabhupāda: You can bring case against them. Just like fight in same position, that brainwashing. Not brainwashing. Whatever they have said.