After briefly introducing the characteristics of the demoniac, Krishna elaborates on their outlook and mentality. Throughout the Bhagavad Gita, Krishna has given us many processes for transcendence. Now, Krishna is providing us an opportunity for self-reflection.

The demoniac philosophy is as follows. They (te) say (āhur) that this manifested world (jagad) is false (asatyam), without foundation (apratiṣṭhaṁ), without controller (anīśvaram), and without cause (aparaspara-sambhūtaṁ). What else (kim anyat) is the cause (haitukam) other than lust (kāma)? (BG 16.8) Taking shelter of (avaṣṭabhya) this viewpoint (etāṁ dṛṣṭim), having destroyed themselves (naṣṭātmāno), endowed with less intelligence (alpa-buddhayaḥ), they undertake (prabhavanty) unbeneficial (ahitāḥ) horrible activities (ugra-karmāṇaḥ) that are meant for the destruction of the world (kṣayāya jagato). (BG 16.9) Thus, the demoniac outlook inevitably leads to destruction for themselves and for others.

The demoniac by nature are always attracted by the impermanent. Taking shelter of (āśritya) insatiable (duṣpūraṁ) lust (kāmam), filled (anvitāḥ) with deceit (dambha), pride (māna) and arrogance (mada), the demoniac, grabbing on to illusion (mohād gṛhītvā), conceive (pravartante) impermanent objects (asad-grāhān), and are sworn to unclean work (aśuci-vratāḥ). (BG 16.10) Does that lead to happiness? Unfortunately, no.

Their verdict (iti niścitāḥ) is that enjoyment of lusty desires (kāmopabhoga) is the supreme goal of life (paramā). And (ca), thus (etāvad), they become steeped in (upāśritāḥ) immeasurable (aparimeyāṁ) anxiety (cintām) until the end of life (pralayāntām). Bound (baddhāḥ) by ropes of hundreds of desires (āśā-pāśa-śatair), surrendered to lust and anger (kāma-krodha-parāyaṇāḥ), they strive (īhante) to collect wealth (artha-sañcayān) by illegal means (anyāyena) for the sake of lustful enjoyment (kāma-bhogārtham). (BG 16.11-12)

Here is the thinking process of the demoniac. “Up until now (adya), this (idam) has already been obtained (labdham) by me (mayā). I will achieve (prāpsye) this other one (imaṁ) as well, riding the chariot of my mind (manoratham). This (idam) wealth (dhanam) is already there (asti). Again (punar), this other one also (īdam api) will be mine (me) in the future (bhaviṣyati). That (asau) enemy (śatrur) has already been destroyed (hataḥ) by me (mayā), and (ca) I will destroy (haniṣye) others (aparān) also (api). I am (aham) the lord (īśvaro). I am (ahaṁ) the enjoyer (bhogī). I am (ahaṁ) perfect (siddho), powerful (balavān), and happy (sukhī). I am (asmi) rich (āḍhyo) with aristocratic lineage (abhijanavān). Who else (ko ’nyo) is (asti) like me (sadṛśo mayā)? I shall perform sacrifices (yakṣye), give charity (dāsyāmi), and thus I shall enjoy (modiṣya).” Thus, they are deluded by ignorance (ity ajñāna-vimohitāḥ). (BG 16.13-15)

What is the destination of those caught up in demoniac mentality? Bewildered by many thoughts (aneka-citta-vibhrāntā) and completely covered over (samāvṛtāḥ) by a network of illusion (moha-jāla), they become too strongly attached (prasaktāḥ) to lustful enjoyment (kāma-bhogeṣu) and fall down (patanti) into unclean hell (narake ’śucau). (BG 16.16)