Bhagavad Gita Chapter 16, Verse 5

English Translation

The divine nature is the Liberation, the demoniacal is considered to be for inevitable bondage. Do not grieve, O son of Pandu! You are destined to have the divine nature.

Detailed Commentary

The clearer the resolve of a *sadhaka* to move towards Bhagavan for liberation through *Daivi Sampatti*, the closer he becomes to Bhagavan. Proximity to Bhagavan brings detachment from the world, and the vices of *Asuri Sampatti* begin to diminish. This increases the *sadhaka*'s interest in Bhagavan, His names, forms, *lila*s, qualities, character, etc. The stronger the *sadhaka*'s resolve, the more his true relationship with Paramatma will manifest, and his false connection with the world will dissolve. This connection is formed by association with the body and the world. When this false identification disappears, the worldly connection also ceases, and all the virtues of *Daivi Sampatti* manifest, leading to liberation. A *sadhaka* embodies the qualities of *Daivi Sampatti* not merely for himself, but for the welfare of all beings. Just as a householder cares for all members of his family, so too has Bhagavan made humanity the savior of the world. Humans can utilize the power bestowed by Bhagavan. One should organize *Yajna*, *Dana*, *Tapa*, pilgrimages (*Tirtha*), vows (*Vrata*), etc., for the welfare of the entire universe. One should pray with a firm mind that all beings attain welfare, become *Jivanmukta* (liberated while living), and become loving devotees of Bhagavan. All this is possible only by Bhagavan's grace. The *sadhaka* should dedicate all his resources, which he considers his own, to Bhagavan. Doing so reveals true unity. Bhagavan has termed this 'Daivi Sampad Vimokshaya'. *Asuri Sampatti* (demonic qualities) leads to birth and death. Even good deeds (*Satkarmas*) do not grant liberation if ego persists. As long as thoughts of "mine" and identification with the body remain, even virtuous qualities do not lead to liberation. *Daivi Sampatti* is aligned with truth/being, while *Asuri Sampatti* increases vices. For liberation, one must firmly resolve that one desires only the attainment of Paramatma. Renouncing attachment to the world eradicates all vices. Let go of this attachment, which will lead to ultimate welfare. As long as a human maintains his connection with *Prakriti*, he may attain enjoyments in higher realms, but not liberation. Arjuna possessed *Daivi Sampatti*. Bhagavan explains to Arjuna that he is superior by virtue of his lineage, mother, and father. Arjuna is encouraged not to worry, for he is endowed with *Daivi Sampatti*. Even those who have fallen from Yoga (*Yogabhrashta*) find the same path (eventually), because their ultimate aim is welfare. *Asuri Sampatti* leads to lower births (*Patita Yonis*). Arjuna holds a special position, which is why Bhagavan tells him not to worry. Bhagavan explained that only association with the non-existent (*Asat*) is the cause of sins. Virtues cultivated through self-effort can increase ego. For *Daivi Sampatti*, one must abandon association with the perishable (*Nashvana*). *Daivi Sampatti* is eternal, and those who embody *Sat-Chit-Ananda Svarupa* (Truth-Consciousness-Bliss Absolute) attain Paramatma by realizing their true welfare. Through Arjuna, Bhagavan assures all *sadhakas* that their worries will be dispelled. Arjuna himself is full of *Daivi Sampatti*. Turning away from Paramatma, an individual forms a connection with the world, which makes *Asuri Sampatti* effective. However, through *Satsanga* (association with the virtuous) and *Svadhyaya* (self-study/scriptural study), the resolve to attain Paramatma strengthens. *Daivi Sampatti* arises from Self-realization (*Atmabhava*) and is therefore natural. Like Yogis, a *sadhaka* should merge his own resolve with the resolve of Paramatma, which enables his own peace. **Connection:** All beings possess both inertness (*Jadata*) and consciousness (*Chetanata*). Some beings progress towards consciousness, while others move towards inertness. Bhagavan describes their distinctions in the subsequent verses.