Texts  l-3 ll
The Divine and Demonic Natures
7°3
prakṛti , transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. In this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities, as well as the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities.
The word  abhijātasya  in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as  Garbhādhāna-saṁskāra . If the parents want a child in the godly qualities they should follow the ten principles of the human being. In  Bhagavad-gītā  we have studied also before that sex life for begetting a good child is Kṛṣṇa Himself. Sex life is not condemned provided the process is used in Kṛṣṇa consciousness. Those who are in Kṛṣṇa consciousness at least should not beget children like cats and dogs but should beget them so they may become Kṛṣṇa conscious after birth. That should be the advantage of children born of a father or mother absorbed in Kṛṣṇa consciousness.
The social institution known as  varṇāśrama-dharma —the institution dividing society into four divisions or castes—is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so he can get liberated from the material world. In the  varṇāśrama  institution the  sannyāsī , or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A  brāhmaṇa  is considered to be the spiritual master of the three other sections of a society, namely, the  kṣatriyas , the  vaiśyas  and the  śūdras , but a  sannyāsī , who is on the top of the institution, is considered to be the spiritual master of the  brāhmaṇas  also. For a  sannyāsī , the first qualification should be fearlessness. Because a  sannyāsī  has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If he thinks, “After leaving my connections, who will protect me?” he should not accept the renounced order of life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as Paramātmā is always within, that He is seeing everything and He always knows what one