त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्।।16.21।।
There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three.
Translation
There are three gates to the hell of self‑destruction for the self: desire, wrath and greed. Hence, abandon these three.
Word Meanings
tri-vidham — of three kinds; narakasya — of hell; idam — this; dvāram — gate; nāśanam — destructive; ātmanaḥ — of the self; kāmaḥ — lust; krodhaḥ — anger; tathā — as well as; lobhaḥ — greed; tasmāt — therefore; etat — these; trayam — three; tyajet — one must give up.
Understanding the Verse
In this concise yet powerful verse, Lord Krishna identifies the three most potent internal enemies that can drive an individual into the deepest abyss of suffering. These enemies—kāma (lust), krodha (anger), and lobha (greed)—are not merely external temptations; they are internal states that gnaw at the core of consciousness, creating a self‑inflicted hell (naraka) that corrodes the soul's purity. The metaphor of "gates" emphasizes that these vices are entry points, allowing negative karmic momentum to flood the mind. Once entered, the mind becomes a battleground where clarity, compassion, and spiritual progress are eclipsed by fleeting pleasures, violent reactions, and endless acquisition.
Lust, or kāma, is the uncontrolled craving for sensory enjoyment. It roots the individual in materialism, fostering a constant sense of incompleteness that compels one to seek gratification through external objects. This relentless pursuit shackles the mind to the transient world, obstructing the deeper realization of the eternal self (ātman). Anger, or krodha, ignites a destructive fire that not only harms others but also burns the very source of inner peace. Anger clouds judgment, incites violence, and generates a cycle of retaliation that perpetuates suffering. Greed, or lobha, represents an insatiable desire for more—more wealth, status, power—creating an endless loop of acquisition that never yields lasting contentment.
Krishna's instruction to "abandon" these three traits is a call for disciplined self‑monitoring and purification. The path to renunciation does not require abrupt suppression; rather, it demands sustained mindfulness (smṛti) and the cultivation of sattvic qualities such as contentment (santuṣṭi), compassion (karuṇā), and self‑less service (seva). By replacing desire with discernment, anger with forgiveness, and greed with generosity, the practitioner systematically closes the gates that lead to inner hell.
From a practical standpoint, the verse encourages daily introspection. One might ask: "What am I craving right now?" "What reaction am I preparing to unleash?" "How much more do I need to feel satisfied?" Recognizing these patterns in the moment enables conscious choice—choosing restraint over indulgence, calm over fury, and sharing over hoarding. Such choices gradually erode the power of the three gates, transforming the inner landscape from a desolate hell into a serene sanctuary conducive to spiritual growth.
In the broader context of Chapter 16, which contrasts divine (daivi) and demonic (āśu) qualities, this verse serves as a pivotal warning against the demonic tendencies that tether the soul to the cycle of birth and death (samsāra). By uprooting lust, anger, and greed, the seeker aligns with the divine path, fostering qualities like self‑control, humility, and devotion—essential for attaining liberation (mokṣa). Ultimately, the verse is a timeless reminder that true freedom begins with the inner decision to shut the gates of self‑destruction.
