अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः। मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः।।16.18।।
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ; mām ātma‑para‑deheṣu pradviṣanto ’bhyasūyakāḥ
Translation
Blinded by ego, strength, pride, desire and anger, those who have taken shelter in Me, the demoniacal, insult Me, who dwells in their own bodies as well as in the bodies of others, out of envy.
Word Meanings
ahaṅkāram — false ego; balam — strength; darpam — pride; kāmam — lust; krodham — anger; ca — also; saṁśritāḥ — having taken shelter of; mām — Me; ātma — self; para — other; deheṣu — in bodies; pradviṣantaḥ — blaspheming; abhyasūyakāḥ — envious.
Understanding the Verse
Verse 16.18 of the Bhagavad‑Gita identifies the psychological makeup of the demoniacal (asura) nature. The verse lists five primary vices – ahaṅkāra (false ego), bala (force or brute strength), darpa (pride), kāma (lust) and krodha (anger). These are not merely external actions but internal states that cloud the mind, preventing the seeker from perceiving the divine reality. When the mind is dominated by ego, it sees itself as the ultimate doer, ignoring the omnipresent consciousness of the Lord. This false sense of self‑importance fuels the craving for power (bala) and the need to dominate, which in turn breeds pride (darpa).
Lust (kāma) and anger (krodha) arise as natural by‑products of an ego‑driven mind. Unchecked desire seeks gratification, and when obstacles appear, anger erupts. The conjunction "ca" (also) emphasizes that these vices function together, reinforcing each other in a self‑destructive loop. Such a mind, having taken shelter (saṁśritāḥ) in the divine, paradoxically becomes hostile toward the very source it clings to. This paradox highlights the depth of delusion: the demoniacal individual mistakenly believes that aligning with Krishna offers protection, yet their internal corruption leads them to insult the Supreme.
The phrase "mām ātma‑para‑deheṣu" conveys that the Lord is present not only in the individual's own body (ātma‑dehe) but also in the bodies of others (para‑dehe). This universal indwelling underscores the essential unity of all life. By acknowledging the divine in every being, a true devotee cultivates respect and compassion. The demoniacal, however, fails to recognize this truth, and their envy (abhyasūyakāḥ) drives them to malign the Lord. Their blasphemy (pradviṣantaḥ) is thus rooted in jealousy—an inability to accept that the divine presence is equally accessible to all, including those they perceive as inferior.
From a practical standpoint, this verse serves as a diagnostic tool for self‑assessment. When one feels the surge of ego, the urge to dominate, or the sting of jealousy, it signals the activation of the asuric tendencies. The Gita advises the practitioner to cultivate humility, self‑control, and recognition of the divine in every creature. By doing so, the mind gradually withdraws from the grip of these five vices and moves toward the sattvic (pure) qualities described in earlier verses of Chapter 16. The transformation is not merely ethical but also spiritual, leading the seeker closer to Krishna’s unconditional love and the ultimate goal of liberation (mokṣa).
