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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)

Krishna gives an overview of the qualities born of the mode of goodness (representing the higher branches) first in the first three verses of chapter 16. Subsequently, Krishna gives us an elaborate sketch of the demoniac qualities (representing the lower branches), which are born of the modes of passion and ignorance.

[Sannyasi] Fearlessness (abhayaṁ), purity of existence (sattva-saṁśuddhir), installation on the platform of knowledge yoga (jñāna-yoga-vyavasthitiḥ), [Grihastha] charity (dānaṁ), controlled mind (damaś ca), sacrifice (yajñaś ca), [Brahmachari] the study of scriptures (svādhyāyas), [Vanaprastha] austerity (tapa), [all] simplicity (ārjavam), nonviolence (ahiṁsā), truth (satyam), freedom from anger (akrodhas), renunciation (tyāgaḥ), tranquillity (śāntir), aversion to faultfinding (apaiśunam), compassion for all living entities (dayā bhūteṣv), freedom from greed (aloluptvaṁ), gentleness (mārdavaṁ), modesty (hrīr), steadiness (acāpalam), [ksatriya] vigor (tejaḥ), forgiveness (kṣamā), determination (dhṛtiḥ), [vaisya] cleanliness (śaucam), freedom from aggression (adroho), [sudra] freedom from the passion for honor (nāti-mānitā) – these [26 qualities] exist (bhavanti) in one born (abhijātasya) into divine (daivīm) assets (sampadaṁ). (BG 16.1-3)

These qualities map well to the qualities necessary to support the specific varṇa (social order) and āśrama (spiritual order) in one’s progressive path to perfection.