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Dhṛtarāṣṭra asks (dhṛtarāṣṭra uvāca) Sañjaya (sañjaya), “On the field of justice (dharma-kṣetre), Kurukṣetra (kuru-kṣetre), my sons (māmakāḥ) and the sons of Pāṇḍu (pāṇḍavāś caiva) are assembled (samavetā) desiring to fight (yuyutsavaḥ). What (kim) did they do (akurvata )?” (BG 1.1) Sañjaya responds as follows. After seeing (dṛṣṭvā tu) the marshalled (vyūḍhaṁ) Pāṇḍava army (pāṇḍavānīkaṁ), King (rājā) Duryodhana (duryodhanas) then (tadā) approaching (upasaṅgamya) his teacher [Droṇācārya] (ācāryam) spoke (abravīt) these words (vacanam). (BG 1.2)

Duryodhana, although internally nervous and anxious, exudes false confidence in front of his teacher. Desiring to manipulate his teacher, he says, “O teacher (ācārya), behold this (paśyaitāṁ) great army (mahatīṁ camūm) of the sons of Pāṇḍu (pāṇḍu-putrānām), arranged (vyūḍhāṁ) by your (tava) intelligent (dhīmatā) disciple (śiṣyeṇa), the son of Drupada (drupada-putreṇa).” (BG 1.3) Duryodhana is making sure to mention the name of Drupada as he is aware of a long-standing rivalry between his teacher, Droṇācārya and Drupada. In this way, Duryodhana is trying to incite Droṇācārya‘s anger. The strength of one’s character can be evaluated by one’s ability to face and honestly represent one’s emotions before a trusted teacher. Here, Duryodhana is concealing his weakness by misrepresenting his emotions before his teacher.

Duryodhana, with an aim to pacify his fearful heart, now resorts to comparing the strengths of the two sides. He first lists down the warriors on the side of the Pāṇḍavas. Here (atra) are the heroes (śūrā) and great archers (maheṣv-āsā) equal to Bhīma and Arjuna (bhīmārjuna-samā ) in fighting (yudhi): Yuyudhāna, Virāṭa (yuyudhāno virāṭaś ca), and the great fighter (mahā-rathaḥ) – Drupada (drupadaś ca ). (BG 1.4) Duryodhana is particularly fearful of the valor of Bhīma and Arjuna and hence he could not avoid mentioning them in his comparison report. Also, note that he lists down Drupada as a great fighter owing to the aforementioned reason.

Duryodhana continues on. Dhṛṣṭaketu (dhṛṣṭaketuś), Cekitāna (cekitānaḥ), the powerful (vīryavān) Kāśirāja (kāśirājaś ca), Purujit (purujit), Kuntibhoja (kuntibhojaś ca), and the leader among men (nara-puṅgavaḥ) – Śaibya (śaibyaś ca), the mighty (vikrānta) Yudhāmanyu (yudhāmanyuś ca), the powerful (vīryavān) Uttamaujā (uttamaujāś ca), the son of Subhadrā (saubhadro) and the sons of Draupadī (draupadeyāś ca) – all of them (sarva) are certainly (eva) great fighters (mahā-rathāḥ). (BG 1.5–6)

Henceforth, addressing Droṇācārya as the best of the twice-born, Duryodhana draws his teacher’s attention to the side of the Kauravas. “Take note of (tān nibodha) the captains of my army (nāyakā mama sainyasya), who are specially qualified (viśiṣṭā ye) to lead side (asmākaṁ tu). I am speaking this to you (tān bravīmi te) for our information (saṁjñārthaṁ): yourself (bhavān), Bhīṣma, Karṇa (bhīṣmaś ca karṇaś ca), Kṛpa (kṛpaś ca) who is always victorious in battle (samitiṁ-jayaḥ), Aśvatthāmā, Vikarṇa (aśvatthāmā vikarṇaś ca) and the son of Somadatta (saumadattis tathaiva ca).” (BG 1.7–8)

Duryodhana next pridefully claims that many other heroes (anye ca bahavaḥ śūrā) are ready to give up their lives (tyakta-jīvitāḥ) for his sake (mad-arthe). They are capable of attacking with sundry weapons (nānā-śastra-praharaṇāḥ), and all are expert in battle (sarve yuddha-viśāradāḥ). (BG 1.9) When one is disconnected from one’s essential reality, all one is left with are external resources, either pertaining to one’s own body or other supporters. That’s where one finds a false sense of security. Duryodhana is vividly exemplifying this state of the mind.

Maintaining the same vainglorious spirit, Duryodhana furthermore proclaims that being protected by Bhīṣma (bhīṣmābhirakṣitam), their (tad asmākaṁ) strength (balaṁ) is unlimited (aparyāptaṁ), but (tv) the strength (balaṁ) of the Pāṇḍavas (idam eteṣāṁ), being protected by Bhīma (bhīmābhirakṣitam), is limited (paryāptaṁ). (BG 1.10) Duryodhana then orders all the members (bhavantaḥ sarva) of his army to firmly (eva hi) protect (evābhirakṣantu) Bhīṣma (bhīṣmam) by standing (avasthitāḥ) at all (sarveṣu) the assigned (yathā-bhāgam) points (ayaneṣu ca). (BG 1.11)

What’s the lesson for all of us? Threefold (tri-vidhaṁ) is this gateway (idaṁ dvāraṁ) to hell (narakasya), which destroys (nāśanam) [the proper conception of] the self (ātmanaḥ) – lust, anger and greed (kāmaḥ krodhas tathā lobhas). Therefore (tasmād), one must give up (tyajet) these three (etat trayaṁ). (BG 16.21) When one is free (vimuktaḥ) from these (etair) three gateways to darkness (tamo-dvārais tribhir), one (naraḥ) acts (ācaraty) for the benefit (śreyas) of the soul (ātmanaḥ) and thereafter (tato) attains (yāti) the supreme destination (parāṁ gatim). (BG 16.22)

The demoniac quality fundamentally emerges from one’s willful neglect of scriptural injunctions. Giving up the rules and regulations of the scriptures (śāstra-vidhim utsṛjya), one who (yaḥ) acts (vartate) according to one’s whimsical desires (kāma-kārataḥ), such a person (sa) attains (avāpnoti) neither (na) perfection (siddhim ), nor happiness (na sukhaṁ), nor the supreme destination (na parāṁ gatim). (BG 16.23)

Krishna concludes the chapter with an important principle and a benevolent instruction. Scripture (chāstraṁ) is, therefore (tasmāc), our (te) basis (pramāṇaṁ) for determining (vyavasthitau) what is to be done and what is not to be done (kāryākārya). We should (arhasi) perform our duty (karma kartum) in this world (iha) fully aware of (jñātvā) the rules and regulations stated in the scripture (śāstra-vidhānoktaṁ). (BG 16.24)

Self-aggrandizing (ātma-sambhāvitāḥ), stubborn (stabdhā), filled with pride and arrogance over their wealth (dhana-māna-madānvitāḥ), they (te) deceitfully (dambhenā) offer (yajante) sacrifices (yajñais) in name only (nāma), without following any rules or regulations (avidhi-pūrvakam). (BG 16.17) Sheltered in (saṁśritāḥ) false ego (ahaṅkāraṁ), strength (balaṁ), arrogance (darpaṁ), lust (kāmaṁ) and anger (krodhaṁ ca), the demoniac carrying envy in their hearts (abhyasūyakāḥ) blaspheme (pradviṣanto) Krishna (mām), who is situated in their own bodies and in the bodies of others (ātma-para-deheṣu). (BG 16.18)

How does Krishna reciprocate with such a demoniac mentality? To the demoniac (tān) who are envious (dviṣataḥ) and cruel (krūrān), the lowest in humankind (narādhamān), Krishna (ahaṁ) repeatedly (ajasram) throws them (kṣipāmy) into the cycle of birth and death (saṁsāreṣu) exclusively (eva) among the inauspicious (aśubhān) demoniac (āsurīṣv) species of life (yoniṣu). (BG 16.19) Having fallen (āpannā) into repeated births (janmani janmani) among the demoniac species of life (āsurīṁ yonim), such fools (mūḍhā) surely never approaching (aprāpyaiva) Krishna (mām kaunteya), thereafter sink down (tato yānty) to the lowest state of existence (adhamāṁ gatim). (BG 16.20)

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)

It is understood (matā) that the divine (daivī) assets (sampad) lead to liberation (vimokṣāya), whereas the demoniac (āsurī) lead to bondage (nibandhāya). Krishna reassures Arjuna that he is born (abhijāto ’si) into divine assets (sampadaṁ daivīm) and therefore he need not worry (mā śucaḥ). (BG 16.5)

In this world (loke ’smin), there are two (dvau) kinds of created beings (bhūta-sargau) – the divine (daiva) and the demoniac (āsura eva ca). The divine (daivo) has already been spoken about (prokta) at length (vistaraśaḥ). In fact, the content of the Bhagavad Gita so far has been primarily geared toward developing divine qualities. Now, we should hear (śṛṇu) about the demoniac (āsuraṁ) from Krishna (me). (BG 16.6)

Here is a basic introduction to the demoniac class. It represents the lower branches of the inverted banyan tree, which are developed by the modes of passion and ignorance. The demoniac (āsurāḥ) people (janā) do not (na) know (vidur) what they should do (pravṛttiṁ ca) and what they should not do (nivṛttiṁ ca). Neither cleanliness (na śaucaṁ) nor proper conduct (nāpi cācāro) nor truth (na satyaṁ) exists (vidyate) in them (teṣu). (BG 16.7)

Now, Krishna’s shifts our attention to hear about the final pair that Arjuna inquired about – prakṛti [material nature] and puruṣa [the individual soul taking the role of an enjoyer]. We should know (viddhy) for certain (eva) that the material nature and the individual soul acting as an enjoyer (prakṛtiṁ puruṣaṁ ca) are both beginning-less (anādī ubhāv). And (ca), we should also (api) know (viddhi) for certain (eva) that the transformations and the modes of matter (vikārāṁś ca guṇāṁś ca) are born of the material nature (prakṛti-sambhavān). (BG 13.20)

In the matter of creation (kartṛtve), material nature (prakṛtir) is said to be (ucyate) the instrumental cause (hetuḥ) of all causes and effects (kārya-kāraṇa), whereas the individual soul (puruṣaḥ) is said to be (ucyate) the cause (hetur) of the experience (bhoktṛtve) of sufferings and enjoyments (sukha-duḥkhānāṁ). (BG 13.21) Situated in material nature (prakṛti-stho), the soul (puruṣaḥ) thus (hi) experiences (bhuṅkte) the modes born of material nature (prakṛti-jān guṇān). Due to (kāraṇaṁ) the soul’s association with the modes (guṇa-saṅgo ’sya), the soul is born (janmasu) into good and evil (sad-asad) species of life (yoni). (BG 13.22)

However (ca), there is also (apy) one more puruṣa dwelling in this body (dehe ’smin) – the transcendental enjoyer (puruṣaḥ paraḥ) referred to (ukto) as the Supersoul (paramātmeti). He is the Overseer (upadraṣṭā), Permitter (anumantā), Maintainer (bhartā), Enjoyer (bhoktā), and the Supreme Lord (maheśvaraḥ). (BG 13.23)

One who thus understands (ya evaṁ vetti) the enjoyer (puruṣaṁ) and the material nature (prakṛtiṁ ca) along with the modes of matter (guṇaiḥ saha) does not take birth again (na sa bhūyo ’bhijāyate) regardless of one’s present position (sarvathā vartamāno ’pi). (BG 13.24) So, understanding this interaction between the material nature and the two enjoyers is pivotal for us.

In summary, the beginning-less eternal individual soul acting as an enjoyer (puruṣa) associates with the temporary modes (guṇān) of nature (prakṛti) and embraces its transformations (vikārāṁś). Thus, the soul becomes the cause of the mixed experience of sufferings and enjoyments and gets born into good and evil species of life characteristic of the particular modes of nature. The real Enjoyer, the Supersoul, as the neutral Master, oversees and permits the experiences of the individual soul who is acting as an enjoyer.

A student bravely replied, “Yes, he did!”

“God created everything?” The professor asked.

“Yes Sir”, the student replied.

The professor challenged the student, “If God created everything, then God must have created evil as well. Since the quality of our work determines who we are, we can conclude God is evil”. The student felt overpowered by the professor.

Another student raised her hand and said, “Can I ask you a follow-up question, professor?”

“Of course”, replied the professor.

The student stood up and asked, “Professor, does cold exist?”

“What kind of question is this? Of course, it exists. Have you never been cold?” The students snickered at the young girl’s question.

The girl replied, “In fact, Sir, cold does not exist. According to the laws of physics, what we consider cold is in reality the absence of heat. Absolute zero (-460 degrees F) is the total absence of heat; all matter becomes inert and incapable of reaction at that temperature. Cold does not exist. We have created this word to describe how we feel if we have no heat.”

The student continued, “Professor, does darkness exist?”

The professor responded, “Of course it does.”

The student replied, “Once again, it is wrong, Sir. Darkness does not exist either. Darkness is in reality the absence of light. We can study light, but not darkness. In fact, we can use a prism to break white light into many colors and study the various wavelengths of each color. You cannot measure darkness. Darkness is a term used conventionally to describe what happens when there is no light present.”

Finally, the young girl asked the professor, “Sir, does evil exist?”

Now uncertain, the professor responded, “Of course, as I have already said. We see it every day. It is in the multitude of crime, hatred, and violence everywhere in the world.”

To this, the student replied, “Evil does not exist, Sir. Evil is simply the absence of good. It is just like darkness and cold, a word that we have created to describe the absence of good. God did not create evil. When there is an absence of good (because of ignoring the presence of God), we experience evil.”

The professor was dumb-founded.