Bhagavad Gita 16.18

Daivasura Sampad Vibhaga Yoga · English Translation

Bhagavad Gita 16.18 — "Given over to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their ow"
Bhagavad Gita 16.18 — Daivasura Sampad Vibhaga Yoga
Sanskrit

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः | मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ||१६-१८||

Transliteration

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ . māmātmaparadeheṣu pradviṣanto.abhyasūyakāḥ ||16-18||

What Does This Verse Mean?

In this verse, Lord Krishna describes the destructive mindset of those driven by demonic qualities like ego, arrogance, and anger. He explains that these individuals become so consumed by their own power and desires that they begin to hate God in themselves and in everyone else around them. The key teaching is a warning: when one's actions are fueled solely by selfishness and malice, the natural result is hatred toward all life, including the divine presence within it.

The Teaching Behind It

This verse is central to Sāṃkhya philosophy and the Gita's classification of human nature (Daiva vs. Asura), which serves as a prerequisite for Bhakti Yoga. It develops the concept that spiritual realization requires purifying the mind by removing egoistic barriers, because hatred toward others blocks the recognition of the Supreme Self in all beings.

Word by Word
अहङ्कारम् egoism, बलम् power, दर्पम् haughtiness, कामम् lust, क्रोधम् anger, च and, संश्रिताः possessed of, माम् Me, आत्मपरदेहेषु in their own bodies and in those of others, प्रद्विषन्तः hating, अभ्यसूयकाः (these) malicious people
Classical Commentary
They are selfsufficient and puffed up with mental and material power. They pose too much. They resent it much if they are belittled. The body is dearer to them than everything else. They live solely for it. If anybody tries to thwart their plans or schemes they become bitterly hostile towards him. They take vengeance on him and try to kill him mercilessly. They are extremely meanminded. Just as darness seems to be denser after night sets in, so also as their,folly increases, their arrogance grows, their egoism develops, their pride swells, and their delusion augments day by day. They use brutal force to gain their selfish ends. They abuse and illtreat all those people who are truthful and charitable, and who are devoted to Me. Ahamkaram Egoism The selfarrogating principle, the effect or modification of ignorance. This is the source of all the defects and perversities in human nature and of all evil actions. Lust, anger, greed, pride and hypocrisy are all attendants of egoism. It is very difficult to overcome this dire enemy, but through Vichara (right eniry) it can be annihilated. These Asuras who are very egoistic on account of their deep ignorance esteem themselves very highly for the alities they possess and for those which they falsely superimpose upon themselves. They think that they are very great persons on account of the good alities which they have superimposed upon themselves and their egoism is increased thery. They try to humiliate others by using their financial supremacy. They will bribe people to give false evidence and do anything to attain their selfish ends. Balam Power accompanied by lust and attachment. The Asuras use their strength of body to humiliate and destroy others. If a man is not established in Yama (the fivefold canon of ethical perfection, consisting of noninjury, truthfulness, nonstealing, celibacy and noncovetousness), if he has no purity of heart, if his mind is surcharged or saturated with evil tendencies, and if he gets power of any sort, he will misuse or abuse it and try to humiliate or abuse others. Powers or Siddhis are bound to come if one practises concentration of mind. If he is endowed with Yama, he will never misuse them and so he will never have a downfall. That is the reason why Patanjali Maharshi says Powers are obstacles on the path of Yoga. Shun them ruthlessly. March onwards to the goal. Climb the ladder of Yoga till you attain the highest state of superconsciousness or Godconsciousness. Do not look back. Have no memories of the past. Yama is the very foundation of Yoga. Get yourself established in Yama before you take to concentration and meditation. Many aspirants get a downfall because they do not practise Yama to begin with. They jump at once to the practice of concentration and meditation. This is sad mistake. Darpa Haughtiness. A man whose heart is filled with haughtiness becomes very insolent and unjust and assumes an overbearing and domineering attitude towards others he never respects the elders? Gurus and others. This is a peculiar vice that has its seat in the mind. When this evil ality manifests itself, one swerves from the path of virtue. Krodha Anger manifests itself when one gets something unplesant and when he comes across something disagreeable. These Asuras hate Me, the Lord Who dwells in their own bodies as the silent witness of their thoughts and actions. They think that I am also a human being and hate Me. They do not understand My allpervading and imperishable nature. They do not care at all to know and follow. My ?nds or the injunctions given in the Vedas and the Smritis. If anyone violates My ?nds given in the scriptures, it is surely tantamount to an act of hatred towards Me. These people are very malicious. They have evil intentions or impure motives. They are jealous of those persons who are virtuous and who tread the path of righteousness. Their hearts burn when they notice good alities in others. This is Matsarya, a form of jealousy. If a man superimposes evil alities on a virtuous man who is endowed with good alities, this is Asuya. If his heart burns when he sees a wealthy or prosperous man, this is Irshya.

Where This Happens

This verse occurs during the Bhagavad Gita on the battlefield of Kurukshetra, where Lord Krishna is speaking to Arjuna about his duty as a warrior. At this point in Chapter 16, Krishna has just finished describing the 'divine' qualities and now contrasts them with the 'demonic' nature found in those who refuse righteousness. Arjuna, confused by the chaos of war and the presence of elders like Bhishma on the opposing side, is learning to distinguish between righteous action driven by duty and actions driven by egoistic hatred.

Living It Out Today

Consider a workplace scenario where an employee feels threatened by a colleague's promotion and begins spreading rumors or sabotaging projects out of jealousy. This person is acting from 'ahaṃkāra' (ego) and 'krodha' (anger), leading them to hate the success they see in others, much like hating God within that person. The lesson applies by recognizing when your own frustration stems from a belief that you are superior or unfairly treated; shifting focus back to duty rather than personal gain can dissolve this hatred.

Explained for Children

Imagine someone who thinks only about how great they are, gets angry easily, or wants to steal everyone else's toys. This verse tells us that when people act this way—full of pride and anger—they start feeling like a bully against themselves and other kids too. Just like the sun shines for everyone but is blocked by thick clouds, hate blocks out love in our hearts. Krishna teaches us that being kind and humble lets us see the good in others instead.

Daily Reflection

Have you noticed how often we push away love when our own egos feel threatened? It is a subtle trap that Krishna warns us about: believing that by attacking another's character or defending our own status, we are protecting ourselves. Yet, this hatred directed at others actually becomes hatred toward the Divine residing within them and even within your own form today. True freedom begins the moment you stop seeing people as rivals to be defeated and start recognizing the same light in everyone.

A Practice for Today

Sit quietly and observe the moments today when your mind clings to the need for control, status, or being right; notice how these roots of ego create a barrier between you and peace. Invite the Divine presence into those tight spaces in your heart where anger or pride have taken hold, asking for the wisdom to see the soul in yourself and others rather than just the body.

Key Teachings

  1. The Five Chains of Darkness
    Ego, power, arrogance, lust, and anger are not just bad habits but binding chains that cloud our perception. When a person is enslaved by these five forces, they lose the ability to see the Divine spark in any being.
  2. The Projection of Hatred
    Malicious individuals often project their inner turmoil outward, hating the Self (Atman) that resides within others as a way to deny it in themselves. This hatred is ultimately directed at Krishna and truth itself, making self-preservation impossible.
  3. The Illusion of Separation
    By focusing only on the temporary body ('deheṣu'), the demoniac mind forgets that all beings share one eternal nature. This false separation fuels a cycle of envy and destruction that isolates the soul from its source.

Themes

EgoismDemonic NatureAnger and LustDivine vs DemonicSelf-HatredDevotion

Related Verses

2.473.304.186.518.66

Read This Next

  1. 2.47 — Read this to find the antidote to attachment to results that fuels ego-driven action.
  2. 3.30 — This verse offers a practical method of surrendering all actions and fruits, dissolving the pride Krishna mentions in 16.18.
  3. 12.15 — Explore how those who are free from envy (adviṣa) become dear to you, contrasting sharply with the hateful nature described here.

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Frequently Asked Questions

What are the five specific qualities Krishna lists in this verse?
Krishna explicitly names egoism (ahaṃkāra), power or strength used wrongly (bala), haughtiness or arrogance (darpa), lust (kama), and anger (krodha). These are not just isolated emotions but a cluster of traits that, when taken together, lead to destructive behavior.
Why does Krishna say these people hate Him in their own bodies?
In Vedanta, the divine presence (Atman) resides within every body. When someone is consumed by hatred and ego towards others or God, they essentially reject the light of consciousness that exists even within themselves, creating a state of spiritual self-destruction.
How can one stop being 'abhysuya-kāḥ' (malicious) according to this teaching?
One stops being malicious by practicing humility and recognizing the divine in others, which counters egoism. By shifting focus from personal gain ('I') to duty and service, the mind naturally moves away from jealousy and hatred towards a state of peace.
Is anger always considered bad according to this verse?
While righteous anger in defense of truth exists elsewhere in the Gita, here Krishna specifically links destructive anger with egoism and malice. The context implies that when anger arises from a place of pride or envy (like hating another's success), it is demonic and leads one away from spiritual growth.
In Other Languages: Bhagavad Gita 16.18 →