काममाश्रित्य दुष्पूरं दम्भमानमादन्विताः।मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः।।16.10।।
kāmam āśritya duṣpūram dambha‑mānāna‑mād anvitāḥ; mohaiḥ gṛhītvā asad‑grāhān pravartante aśuci‑vratāḥ
Translation
Harboring insatiable lust, full of hypocrisy, pride and arrogance, the demoniac cling to their false tenets. Thus illusioned, they are attracted to the impermanent and work with impure resolve.
Word Meanings
kāmam — lust; āśritya — taking shelter of; duṣpūram — insatiable; dambha — pride; māna — false prestige; dāma‑anvitāḥ — absorbed in conceit; mohāt — by illusion; gṛhītvā — taking; asad — impermanent; grāhān — objects; pravartante — they act; aśuci — unclean; vratāḥ — vows/resolution
Understanding the Verse
Verse 16.10 describes the conduct of the "asura" or demoniac nature, which is essentially the opposite of the divine qualities praised elsewhere in the Gita. The verse opens with the phrase "kāmam āśritya," meaning that a person who takes shelter in lust allows this powerful desire to dominate every thought and action. Lust, when unchecked, becomes a voracious appetite that never satisfies, referred to here as "duṣpūram" (insatiable).
The verse then adds layers of moral corruption: "dambha‑mānāna‑mād anvitāḥ" – one who is filled with pride (dambha), false prestige (māna), and conceit (mada). These three qualities are tightly linked; pride inflates the ego, false prestige attempts to validate that inflated ego, and conceit solidifies the false sense of superiority. When these traits co‑exist, the individual is trapped in an endless cycle of self‑aggrandizement that distances him from truth and humility.
"Mōhaiḥ gṛhītvā" indicates that such a person, under the sway of illusion (māyā), "grabs" or seizes objects that are fundamentally "asad" – non‑permanent, transient, and ultimately unreal. The Sanskrit word "grāhān" simply means objects or possessions, but in the spiritual context it points to the attachment to material gains, fleeting pleasures, and worldly status. The attachment is not merely external; it also shapes the inner resolution, described as "aśuci‑vratāḥ" – impure vows or resolve. This impurity is not a literal breaking of a vow, but a moral contamination of one's intentions, goals, and the very way of living.
Krishna’s purpose in highlighting these qualities is didactic. By cataloguing the demoniac tendencies, the Gita warns seekers that a life driven by lust, pride, and illusion inevitably leads to actions that reinforce the cycle of samsara (birth‑and‑death). The demoniac, unlike the divine aspirant, does not seek self‑realization or the welfare of others; instead, they pursue selfish gratification, further entrenching themselves in ignorance.
Practically, the verse invites introspection. When a person feels an uncontrollable craving, a sudden surge of pride, or an urge to cling to transient successes, it is a signal that the demoniac tendencies are surfacing. Recognizing these signs allows one to consciously shift focus toward sattvic (pure) qualities such as humility, contentment, and devotion to the divine. The transformation begins with the awareness that "taking shelter in lust" is a deliberate choice, and by choosing wisdom over illusion, the seeker can gradually dissolve the demoniac nature.
Thus, 16.10 serves both as a vivid description of the pitfalls of material attachment and as a practical guide for spiritual aspirants to recognize and transcend the forces that bind them to the cycle of illusionary existence.
