The divine nature is deemed conducive to liberation, and the demoniacal to bondage. Grieve not, O Arjuna, thou art born with divine endowments.
In simple words
Krishna reassures Arjuna: "The divine nature leads to freedom. The destructive nature leads to bondage. Don't worry, Arjuna — you were born with divine qualities."
Word-by-word meanings
दैवीdivineसम्पत्stateविमोक्षायfor liberationनिबन्धायfor bondageआसुरीthe demoniacalमताis deemedमाnotशुचःgrieveसम्पदम्stateदैवीम्the divineअभिजातःone born forअसि(thou) artपाण्डवO Pandava
16.5 दैवी divine? सम्पत् state? विमोक्षाय for liberation? निबन्धाय for bondage? आसुरी the demoniacal? मता is deemed? मा not? शुचः grieve? सम्पदम् state? दैवीम् the divine? अभिजातः one born for? असि (thou) art? पाण्डव O Pandava.Commentary Sampat Endowment? wealthy state? nature? virtue.Moksha Liberation from the bondage of Samsara? release from the round of birth and death. The,divine nature leads to salvation the demoniacl nature? to bondage.As Arjuna was already griefstricken and dejected? Lord Krishna assures him not to feel alarmed at this description of the Asuric alities which bring grief and delusion? as he was born with Sattvic tendencies? leading towards salvation. Arjuna? on hearing the words of Lord Krishna? might have thought within himself? Do I possess divine nature or demoniacal nature The Lord? in order to remove Arjunas doubt? said? Grieve not? O Arjuna? thou art born with divine alities. Thou art fortunate. Thou mayest attain to the happiness of Selfrealisation.Do not think? O Arjuna? that by engaging yourself in battle and killing people you will become an Asura. Grieve not on this score. You will establish the kingdom of righteousness by fighting this righteous battle.
Contemporary scholarly and practical interpretations for modern seekers.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
Modern
After hearing such extensive lists of divine and demonic qualities, any sincere seeker naturally wishes to know which treasury of virtues they possess. Most practitioners tend to be acutely aware of their shortcomings, and consequently lack complete confidence in their own abundance of divine qualities. Perceiving perhaps such despondency in Arjuna's countenance, Lord Sri Krishna immediately offers him solace, saying: "O Pandava, grieve not. You are born endowed with divine qualities." If a student, pursuing study with genuine interest and perseverance, reaches this chapter of the Gita, this itself is evidence that they are blessed with divine wealth.
The purpose here in describing the beauty of virtue and the ugliness of vice is not to consign the righteous eternally to heaven and the wicked eternally to infernal torment. Rather, the subject matter rests upon a scientific foundation. The cultivation of moral virtues is a wise means of reviving humanity's weakened powers and exhausted inspirations. By living these qualities in one's life, a person becomes liberated from the bonds of self-imposed limitations. Divine wealth is the instrument of liberation. Conversely, the vicious tendencies pursued by sinful persons bind humanity in delusion and suffering, depriving them of the development of their inner nature. Demonic wealth is the cause of bondage.
"Grieve not." Sometimes seekers become excessively emotional and fall into despair. Their tendency then turns toward self-criticism. Consequently, they succumb to melancholy and depression—a form of mental affliction. Such a person never discovers within themselves the strengthening joy, self-confidence, and firm resolve necessary for self-examination and self-healing. A life of virtue naturally cures certain such maladies. In the Hindu understanding, a sinful person is neither mentally leprous nor a sign of the Almighty's failure. The Vedantists do not regard the asura or demon as an eternal challenge to God.
Goodness tinged with weakness and ignorance is called evil, and evil freed from these defects becomes good. A mirror covered with dust cannot reflect the object before it—yet this is not due to the mirror's incapacity, but to the dust covering it, which is essentially distinct from the mirror itself. When the mirror is cleansed, the reflection of the object shines forth clearly. Similarly, even in the heart of a wicked person dwells the luminous light of the atman, the true Self. Yet, alas, that light remains obscured by that person's own false beliefs and false values.
Now, with the intention of studying the asuras in particular, Lord Sri Krishna speaks: