GitaChapter 16Verse 6

Gita 16.6

Daivasura Sampad Vibhaga Yoga

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च | दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ||६||

dvau bhūta-sargau loke'smin daiva āsura eva ca | daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu ||6||

In essence: In this world, two streams of beings flow—the divine and the demoniac. Having detailed the divine, Krishna now turns to expose the demoniac mindset in full.

A conversation between a seeker and guide to help you feel this verse deeply

Sadhak-Guru Dialogue

Sadhak: "Why does Krishna need to describe demoniac nature in detail? Wouldn't it be better to focus only on the positive?"

Guru: "If a doctor described only health without ever mentioning disease, would you know when you are ill? Would you recognize symptoms? Would you understand what to avoid?"

Sadhak: "No, I would need to understand disease to protect myself and seek treatment."

Guru: "Exactly. Spiritual ignorance operates through unconsciousness—we do not see our own patterns clearly. By describing demoniac nature in detail, Krishna acts as a spiritual physician, helping you diagnose tendencies you might otherwise overlook or rationalize."

Sadhak: "But isn't there a danger of focusing too much on the negative? Could studying demoniac nature somehow reinforce it?"

Guru: "There is a difference between dwelling on darkness and shining light into it. Dwelling means ruminating without purpose, identifying with negativity. Shining light means honest examination for the purpose of transformation. Krishna's description serves the latter purpose. He is not celebrating demoniac nature but exposing it so it can be recognized and released."

Sadhak: "What does it mean that there are 'two types of created beings'? Are some people just born evil?"

Guru: "The word sarga (creation) indicates ongoing manifestation, not fixed determination. In each moment, consciousness creates itself anew through choices and tendencies. Every being has both seeds. The 'type' emerges through which seed is watered. Moreover, both types exist within each person—the battle is internal as much as external. Understanding this prevents the arrogance of thinking 'I am divine; they are demoniac.'"

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🌅 Daily Practice

🌅 Morning

Acknowledge both potentials within yourself: 'I contain both divine and demoniac tendencies. Today, I choose to strengthen the divine and starve the demoniac.' This honest acknowledgment prevents denial and creates conscious choice.

☀️ Daytime

As Krishna asks Arjuna to 'hear,' practice deep listening throughout the day. Listen to your own self-talk—is it divine (compassionate, truthful, peaceful) or demoniac (proud, critical, anxious)? Listen to others without immediately categorizing. This listening is the foundation for the awareness that transforms.

🌙 Evening

Reflect on the day through both lenses. Where did divine nature express? Celebrate these moments without pride. Where did demoniac patterns appear? Examine these without shame but with honest curiosity. End with the commitment to continue learning—both about what to cultivate and what to release.

Common Questions

Does this teaching create dangerous us-versus-them thinking?
The teaching is designed for self-examination, not categorizing others. The primary application is: 'Where do I exhibit demoniac tendencies?' rather than 'Who around me is demoniac?' When we project these categories outward without inner application, we have already fallen into the demoniac tendency of pride. True understanding humbles us by revealing how much inner work remains.
Why was divine nature described at length but demoniac nature will be described separately?
The divine qualities are twenty-six and constitute a positive picture to aspire toward. The demoniac nature's detailed description serves a different function—not aspiration but diagnosis. By elaborating on how the demoniac mind works (in the following verses), Krishna enables recognition of these patterns in oneself and others. Both descriptions serve transformation, but through different mechanisms.
Is this dualistic teaching contradictory to the non-dual philosophy elsewhere in the Gita?
From the absolute perspective, all is Brahman. From the practical perspective, distinctions matter for action. The Gita consistently holds both: ultimate unity and practical differentiation. Divine nature aligns with understanding ultimate unity; demoniac nature operates from ignorance of it. The teaching about two natures does not deny non-duality but describes how consciousness appears when it does or does not recognize its true nature.