Bhagavad Gita Bhashya (Adi Shankaracharya) 16.6
Bhagavad Gita Bhashya (Adi Shankaracharya) 16.6 · 16 · Verse 6
Sanskrit Original
।।16.6।। -- द्वौ द्विसंख्याकौ भूतसर्गौ भूतानां मनुष्याणां सर्गौ सृष्टी भूतसर्गौ सृज्येतेति सर्गौ भूतान्येव सृज्यमानानि दैवासुरसंपद्द्वययुक्तानि इति द्वौ भूतसर्गौ इति उच्येते? द्वया ह वै प्राजापत्या देवाश्चासुराश्च (बृह0 उ0 1।3।1) इति श्रुतेः। लोके अस्मिन्? संसारे इत्यर्थः? सर्वेषां द्वैविध्योपपत्तेः। कौ तौ भूतसर्गौ इति? उच्येते -- प्रकृतावेव दैव आसुर एव च। उक्तयोरेव पुनः अनुवादे प्रयोजनम् आह -- दैवः भूतसर्गः अभयं सत्त्वसंशुद्धिः (गीता 16।1) इत्यादिना विस्तरशः विस्तरप्रकारैः प्रोक्तः कथितः? न तु आसुरः विस्तरशः अतः तत्परिवर्जनार्थम् आसुरं पार्थ? मे मम वचनात् उच्यमानं विस्तरशः श्रृणु अवधारय।।आ अध्यायपरिसमाप्तेः आसुरी संपत् प्राणिविशेषणत्वेन प्रदर्श्यते? प्रत्यक्षीकरणेन च शक्यते तस्याः परिवर्जनं कर्तुमिति --,
16.6 Dvau, two, in number; are the (kinds of) bhuta-sargau, creation of beings, of men. Sarga is derived from srj in the sense of that which is created. The persons themselves, who are created with the natures of gods and demons, are being spoken of as 'two creations of beings', which accords with the Upanisadic text, 'There were two classes of Prajapati's sons, the gods and the demons' (Br. 1.3.1). For, asmin, in this; loke, world, all (persons) can rationally be divided into two classes. Which are those two creations of beings? The answer is, the two are the daiva, divine; eva ca, and; the asura, the demoniacal which are being discussed. The Lord speaks of the need of restating the two that have been already referred to: Daivah, the divine creation of beings; proktah, has been spoken of; vistarasah, elaborately-in, 'Fearlessness, purity of mind,' etc. (1-3). But the demoniacal has not been spoken of in extenso. Hence, O son of Prtha, srnu, hear of, understand; the asuram, demoniacal; me, from Me, from My speech which is being uttered in detail, so that this may be avoided. Upto the end of the chapter the demoniacal nature is being presented as the alities of creatures; for, when this is directly perceived, it becomes possible to eschew it: