Divinity Atlas

Sacred Correspondences
Scripture Portions

The Yoga of the Division Between Divine and Demonic Natures

Also Known As Daivasura Sampad Vibhaga YogaOriginal Term Daivasura Sampad Vibhaga Yoga (Sanskrit) Latin script. · दैवासुरसम्पद्विभागयोग (Sanskrit) Devanagari script.
Bhagavad Gita

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Two inventories of character. The first runs to twenty-six qualities including fearlessness, purity, absence of anger, gentleness and freedom from fault-finding. The second describes a temperament that recognises no order in the world, believes existence to be driven by appetite alone, and thinks in a running interior monologue of acquisition: this I have gained today, this desire I shall satisfy next, that enemy I have killed and the rest I shall kill. The chapter names desire, anger and greed as the three gates of ruin, and ends by pointing to scripture as the measure of what should be done.

Facts
Structure
Structure
Twenty-six divine qualities listed, the contrasting temperament described at length in its own words, the three gates of ruin, and scripture named as the measure of conduct 3
Verses
24 verses 1
Origins
Language
Sanskrit 2
Classical Sanskrit, in the thirty-two syllable anushtubh metre for most of the text, with a few passages in longer metres
Identity
Parent Work
Bhagavad Gita 1
Position in the Canon
Chapter 16 of 18 1
Meaning
Theme
Character sorted into two endowments, and the interior voice of the acquisitive mind 2
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Two Inventories of Character

Chapter sixteen divides human endowment in two and then lists both. The divine inheritance runs to twenty-six items and takes only three verses: fearlessness, purity of being, steadiness in knowledge and discipline, giving, restraint, sacrifice, study of scripture, austerity, uprightness, non-injury, truth, absence of anger, relinquishment, tranquillity, absence of slander, compassion toward beings, absence of greed, gentleness, modesty, absence of fickleness, vigour, patience, fortitude, purity, absence of malice and absence of excessive pride.

The list rewards reading slowly, because of what is in it and what is not. There is no belief on it. There is no ritual observance beyond the general terms of sacrifice and study. Two thirds of the items are about how a person behaves toward others, and several of the most emphasised, absence of slander, absence of malice, gentleness, modesty, describe restraint in ordinary social conduct rather than any spiritual attainment.

The opposing endowment is given in one verse, and it is a list of dispositions rather than of acts: ostentation, arrogance, excessive pride, anger, harshness and ignorance. The chapter says the first leads toward release and the second toward bondage, and then reassures Arjuna that he is born to the divine inheritance, which is the only note of personal consolation in the chapter.

What follows is far longer than either list, because the chapter is much more interested in describing the second kind of person from the inside than in cataloguing them. That description is the subject of the chapter's better half.

The Monologue of Acquisition

The most striking thing in chapter sixteen is that it lets the person it disapproves of speak. After naming the demonic endowment it gives, in the first person, the internal commentary of someone living under it, and the passage reads like a transcript.

This has been gained by me today; this desire I shall obtain; this wealth is mine, and this too shall be mine hereafter. That enemy has been killed by me, and I shall kill the others as well. I am the lord, I am the enjoyer, I am successful, powerful and happy. I am wealthy and well born; who else is equal to me? I shall sacrifice, I shall give, I shall rejoice.

The chapter's diagnosis is set out first. Such people, it says, do not know what to do and what not to do; purity, right conduct and truth are not found in them. They say the world is without truth, without foundation and without a governing principle, that it comes about by mutual union and has desire as its only cause. Holding that view, of small understanding and cruel in action, they arise as enemies for the destruction of the world.

Then comes the naming of the three gates of ruin, which is the chapter's best known verse: desire, anger and greed, destructive of the self, and therefore to be abandoned. The chapter closes by pointing to scripture as the authority for determining what should and should not be done, which is the Gita's most conventional moment and sits awkwardly beside its own repeated relativising of ritual elsewhere. Both positions are in the book, and the tension is not resolved.

Cross-Tradition Connections

Contained In

Source Bhagavad GitaTraditionally attributed to Vyasa

The Gita is a passage of the Bhishma Parva, the sixth book of the Mahabharata. Its chapter numbers within that book differ between the critical edition and the older printed vulgate.

Source The MahabharataVyasa (attributed)

Originates in Language

Sanskrit, Languages
Source An Introduction to HinduismGavin Flood
Sources
1. Bhagavad Gita
Traditionally attributed to Vyasa, Trubner & Co., 1885View the Source
2. An Introduction to Hinduism
Gavin Flood, Cambridge University Press, 1996View the Source
3. Srimad-Bhagavad-Gita, English translation and commentary
Swami Swarupananda, Advaita Ashrama / Internet Sacred Text Archive, 1909View the Source
The Mahabharata
Vyasa (attributed), Bharata Press, 1883View the Source
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