सूत्रकृत्·Sūtrakṛt-Gītā
Ch 16 · Daivāsura-Sampad-Vibhāga-Yoga
← back to plaincompare← 16.916.11 →

Bhagavad Gītā Chapter 16, Verse 10: Krishna to Arjuna — Daivāsura-Sampad-Vibhāga-Yoga

Bhagavad Gītā 16.10Chapter 16 · Daivāsura-Sampad-Vibhāga-Yoga · Krishna → Arjuna · anuṣṭubh
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः ।
मोहाद् गृहीत्वासद्ग्राहान् प्रवर्तन्ते ऽशुचिव्रताः ॥
kāmam← kāma(41 verses)accusative masculine singular noundesire, lust, sensual pleasureattested in commentariesadvaitaइच्छाविशेषम् आश्रित्य अवष्टभ्य दुष्पूरम् अशक्यपूरणं दम्भमानमदान्विताः दम्भश्च मानश्च मदश्च दम्भमानमदाः तैः अन्विताः दम्viśiṣṭādvaitaआश्रित्य तत्सिषाधयिषया मोहाद् अज्ञानात् असद्ग्राहान् अन्यायगृहीतान् असत्परिग्रहान् गृहीत्वा अशुचिव्रताः अशास्त्रविहितव् āśritya← āśri(3 verses)convto take refuge in, resort toattested in commentariesadvaitaअवष्टभ्य दुष्पूरम् अशक्यपूरणं दम्भमानमदान्विताः दम्भश्च मानश्च मदश्च दम्भमानमदाः तैः अन्विताः दम्भमानमदान्विताः मोहात्viśiṣṭādvaitaतत्सिषाधयिषया मोहाद् अज्ञानात् असद्ग्राहान् अन्यायगृहीतान् असत्परिग्रहान् गृहीत्वा अशुचिव्रताः अशास्त्रविहितव्रतयुक्ताः duṣpūraṃ← duṣpūra(2 verses)accusative masculine singular nounhard to fill, insatiable (dus- 'difficult' + √pṝ 'fill') dambha← dambha(6 verses)compound (compound member)hypocrisy, pride, ostentation-māna← māna(6 verses)compound (compound member)honor, pride, respect-mad← mada(3 verses)compound (compound member)intoxication, pride, frenzyānvitāḥ
mohā← moha(16 verses)ablative masculine singular noundelusion, infatuation, bewildermentd gṛhītvā← grah(3 verses)convto seize, grasp, accept (verbal root)attested in commentariesadvaitaउपादाय असद्ग्राहान् अशुभनिश्चयान् प्रवर्तन्ते लोके अशुचिव्रताः अशुचीनि व्रतानि येषां ते अशुचिव्रताःviśiṣṭādvaitaअशुचिव्रताः अशास्त्रविहितव्रतयुक्ताः, दम्भमानमदान्विताः प्रवर्तन्तेśuddhādvaitaअसन् ग्राह आग्रहो येषु ते तान् ग्रन्थान्प्रसिद्धान् प्रवर्त्तन्ते अन्तर्भावितण्यर्थोऽयं प्रवर्त्तयन्तिsad-grāhān← grāha(2 verses)accusative masculine plural nounshark, crocodile; a seizer pravartante← pra-√vṛt(6 verses)present indicative 3rd person plural verbto engage in (pra- + √vṛt 'turn forth')attested in commentariesadvaitaलोके अशुचिव्रताः अशुचीनि व्रतानि येषां ते अशुचिव्रताःśuddhādvaitaयतो दम्भमानमदान्विताःbhakti।,कथम्। असद्ग्राहान्गृहीत्वाऽनेन मन्त्रेणैतां देवतामाराध्य महानिधीन्साधयिष्याम् इत्यादिदुराग्रहान्मोहमात्रेण स्वीकृत्य पadvaita-bhaktiयत्र कुत्राप्यवैदिके दृष्टफले 'śucivratāḥ← vrata(7 verses)nominative masculine plural nounvow, observance
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Clinging to desire that nothing can satisfy, and armed with vanity, arrogance, and pride, they seize on false convictions through sheer delusion and carry out their impure observances.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    The asura-natured person takes refuge in kama (desire) — specifically an insatiable craving that can never be filled — and proceeds through the world armed with dambha (ostentation), mana (arrogance), and mada (intoxication with status). Gripped by moha (delusion, lack of viveka), they embrace asat-graha (false convictions — literally wrong-grasping) as if they were valid. Their vratas (observances) are ashuchi (impure), because without the discrimination that prepares the ground for jnana, even religious practice becomes a vehicle for ego-reinforcement rather than its dissolution.

    divergence: Shankara's lens makes moha = aviveka (lack of discriminative knowledge), centering the verse on the epistemological failure that blocks jnana, not merely moral failure.

  • Rāmānujaviśiṣṭādvaita

    Bound to a kama whose object-domain is dushprapa (nearly unattainable), the asura-type acts not from scripture but from ajnana (ignorance), seizing asat-parigraha — illegitimately acquired possessions and undertakings. Their vratas are ashuchi because they are outside shastra-vihita (scripturally enjoined) norms, and their conduct is marked by dambha, mana, and mada. Without the orientation toward Bhagavan that would transform desire into kainkarya (loving service), every acquisition merely deepens bondage.

    divergence: Where Shankara focuses on the epistemological root (aviveka), Ramanuja foregrounds the relational-ethical dimension: these persons act outside the normative structure that orients the jiva toward Bhagavan.

  • Madhvadvaita

    Kama is dushpura by its very nature — as Madhva anchors by citation from the Moksha-dharma section of the Mahabharata: 'patala iva dushpuro mam hi kleshayate sada' (like the nether regions, desire is unfillable and torments constantly). The eternally distinct jiva who takes refuge in such desire, rather than in dependent worship of Hari, has cut itself off from the only source of real purnata (fullness). Dambha, mana, and mada are the marks of one who has mistaken the finite self for an autonomous agent.

    divergence: Madhva alone introduces external shastra citation to anchor the verse, consistent with his pramana-heavy method. The theological point is that desire's unfillability is itself evidence of the jiva's dependence on Hari.

  • Vallabhaśuddhādvaita

    Moha produces a particular kind of asad-agraha — a tenacious, perverse clinging to false texts and doctrines ('asad agraha agrahas yeshu te tan granthan prasiddhaan'). These persons propagate impure practices and, driven by dambha and mada, run after non-Vishnu vratas; the Mahabharata's Moksha-dharma passage Vallabha cites condemns those who, failing to grasp shastra in truth, become brahma-stena (thieves of Brahman) — their darkness-natured bodies have darkness itself as their ultimate refuge. The verse thus marks the outer boundary of where Krishna's pushti-prasada does not reach.

    divergence: Vallabha uniquely frames the verse as a taxonomy of those outside pushti-grace, making non-Vishnu vratas the defining mark. The Mahabharata citation he shares with Madhva, but his theological use differs: exclusion from lila-prasada rather than from Hari-worship as such.

  • Śrīdharabhakti

    Taking shelter in desire that cannot be filled, and equipped with dambha and its companions, these persons turn to kshudra-devata-aradhana (worship of minor deities) and similar impure practices. Their asat-graha is concretely specified: 'by this mantra, worshipping this deity, I will obtain great treasures' — such duragraha (perverse fixation) is accepted purely through moha, with no scriptural basis. Their ashuchi-vrata consists in observances requiring wine, meat, and similar substances.

    divergence: Sridhara descends to street-level specificity — naming minor-deity cults and listing impure substances — making this the most ethnographically concrete reading in the panel. No pure HTML/JS artifacts detected in payload; Sanskrit content is clean.

  • Madhusūdanaadvaita-bhakti

    When these beings take a human birth (Madhusudana locates the verse within the rebirth-cycle), they cling to dushpura-kama — desire for visible, experienced objects — and wield dambha (projecting dharmic appearance despite adharma), mana (projecting worshipfulness despite being unworthy of it), and mada (projecting superiority that justifies contempt for the great). Their asat-grahan are specifically the black-tantric duragrahas: 'by this mantra I will attract women; by that mantra I will acquire hidden treasure.' Their ashuchi-vratas are the observances of the vama-agama tradition, requiring presence in cremation grounds and states of ritual impurity.

    divergence: Madhusudana alone frames the verse as applying to a specific rebirth moment ('when they attain a human birth') and alone names vama-agama as the concrete referent of ashuchi-vrata, fusing Advaita anthropology with Bhakti devotional urgency.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com