Bhagavad Gita - Chapter 10 - Shloka (Verse) 36

व्याख्या--'द्यूतं छलयतामस्मि'--छल करके दूसरोंके राज्य, वैभव, धन, सम्पत्ति आदिका (सर्वस्वका) अपहरण करनेकी विशेष सामर्थ्य रखनेवाली जो विद्या है, उसको जूआ कहते हैं। इस जूएको भगवान्ने अपनी विभूति बताया है।
शङ्का--यहाँ भगवान्ने छल करनेवालोंमें जूएको अपनी विभूति बताया है तो फिर इसके खेलनमें क्या दोष है? अगर दोष नहीं है तो फिर शास्त्रोंने इसका निषेध क्यों किया है।
समाधान --'ऐसा करो और ऐसा मत करो'-- यह शास्त्रोंका विधि-निषेध कहलाता है। ऐसे विधि-निषेधका वर्णन यहाँ नहीं है। यहाँ तो विभूतियोंका वर्णन है। मैं आपका चिन्तन कहाँ-कहाँ करूँ?' -- अर्जुनके इस प्रश्नके अनुसार भगवान्ने विभूतियोंके रूपमें अपने चिन्तनकी बात ही बतायी है अर्थात् भगवान्का चिन्तन सुगमतासे हो जाय, इसका उपाय विभूतियोंके रूपमें बताया है। अतः जिस समुदायमें मनुष्य रहता है, उस समुदायमें जहाँ दृष्टि पड़े, वहाँ संसारको न देखकर भगवान्को ही देखे; क्योंकि भगवान् कहते हैं कि यह सम्पूर्ण जगत् मेरेसे व्याप्त है अर्थात् इस जगत्में मैं ही व्याप्त हूँ, परिपूर्ण हूँ (गीता 9। 4)।

छल करनेवालोंमें जो पासोंसे खेलना आदि द्यूत है वह मैं हूँ। तेजस्वियोंका मैं तेज हूँ। जीतनेवालोंका मैं विजय हूँ। निश्चय करनेवालोंका निश्चय ( अथवा उद्यमशीलोंका उद्यम ) हूँ और सत्त्वयुक्त पुरुषोंका अर्थात् सात्त्विक पुरुषोंका मैं सत्त्वगुण हूँ।

With the word 'chalasya' (of the cheating), He speaks of gambling ('dyutam')—which has the mentioned characteristics, is the cause of taking away everything, and belongs to those who destroy what is intended by others or accomplish what is intended by themselves through pretense.

'Tejas' is unhindered command. 'Jaya' is excellence/victory. 'Vyavasaya' is the effort that is the cause of the result. 'Sattva' is the effect of Sattva guna, i.e., righteousness (dharma), knowledge, detachment, etc.

Among the agents of 'chala', meaning deceiving others, I am 'dyutam' (gambling), in the form of playing with dice, etc.

(I am the victory) of the winners, i.e., the agents of victory.

'Vyavasaya' is determination or the effort that causes the result.

'Vyavasaya' means determination or effort.

Of those practicing fraud, meaning among the seats/means of fraud, I am 'dyutam' (gambling), characterized by dice, etc.

I am the 'jaya' (victory) of the conquerors. I am the 'vyavasaya' (resolution) of the resolute.

I am the 'sattva' (goodness), meaning noble-mindedness, of the virtuous.

'Dyutam'—I am the gambling associated with the cheating, i.e., those intent on mutual deception.

I am the 'tejas', meaning influence, of the splendid (influential).

I am the 'jaya' (victory) of the conquerors.

I am the 'vyavasaya', meaning effort, of the industrious.

I am the 'sattva' (goodness) of the sattvika (virtuous).

Regarding 'chalayatam' (of the cheating), saying 'those who do fraud' is based on the intention of the causative affix implying 'he does that'. 'With characteristics like dice' is mentioned with the intention that the term 'fraud' (chala) is used here because victory and defeat are attributed merely by the casting of dice, etc.

Unlike the phrase 'splendor of the splendid', He does not say 'I am the gambling of the gamblers', but rather 'of the cheating', which refers merely to the act of fraud; the intention is to express the superiority of gambling over other grounds of fraud like buying and selling, repayment of debt, agreements, and promises. Hence it is interpreted as 'among the seats/grounds of fraud', meaning places of deception. By the word 'etc.' in 'dice, etc.', the entire category of gambling, both with animate and inanimate objects, is included. Or, 'characterized by dice, etc.' is said to include only inanimate objects. And its superiority lies in the capability to take away all wealth, etc., effortlessly and through mutual agreement without contradicting dharma (rules of the game).

Since the words 'tejasvi' (splendid) and 'sattvavat' (virtuous/strong) bracket the verse at the beginning and end, and 'tejas' and 'sattva' are claimed by them, it is inappropriate to connect the words 'victory' and 'resolution' (which are in the middle) to them. Therefore, the appropriate words 'conquerors' (jetri) and 'resolute' (vyavasayi) are implied by the context of the preceding and succeeding terms; with this intention, the commentary says 'of the conquerors' and 'of the resolute'.

Since the dictionary (Amarakosha) states 'Sattva is used for substance, life breath, and resolution; and for animals/beings', the word 'sattva' has multiple meanings. Since 'vyavasaya' (resolution) has already been mentioned separately, he indicates a specific meaning following the fame of the word 'sattvavat'—'sattva means high-mindedness (magnanimity)'. By this, the distinction of 'sattva' from 'tejas' (which is the capacity to overpower others) is stated here.

मैं द्यूत हूँ गीता का उपदेश अपने समय के एक क्षत्रिय राजा योद्धा अर्जुन को दिया गया था। इसका उपदेश भगवान् श्रीकृष्ण ने? धर्मप्रचारक के महान् उत्साह के साथ? अर्जुन को उसके अपने ही धर्म का बोध कराने के लिए किया था इसलिए गीता का प्रयत्न हिन्दुओं को ही हिन्दू बनाने का है? उन्हें स्वधर्म का पुनर्बोध कराने का है। यह पुनर्बोध का कार्य तब तक सफलतापूर्वक नहीं किया जा सकता जब तक हमारे धर्मशास्त्रों का मर्म सामान्य जनता को उसकी ही भाषा में समझाया नहीं जाता। यहाँ दिया हुआ उदाहरण अर्जुन को तत्क्षण ही समझ में आने जैसा है। कारण यह है कि उसका सम्पूर्ण जीवन दुखों की एक शृंखला थी? जिसे उसे सहन करना पड़ा था? केवल अपने ज्येष्ठ भ्राता युधिष्ठिर की द्यूत खेलने के व्यसन के कारण। कोई अन्य दृष्टान्त अर्जुन के लिए इतना सुबोध नहीं हो सकता था।आधुनिक पीढ़ी को सम्भवत यह उदाहरण इतना अधिक सुबोध न प्रतीत होता हो? क्योंकि अब द्यूत का खेल अधिक लोकप्रिय नहीं रहा है। किन्तु उसके स्थान पर अन्य उदाहरण सरलता से पहचाने जा सकते हैं।मैं तेजस्वियों का तेज हूँ विभूति के इस दृष्टान्त का उपयोग जो साधक ध्यानाभ्यास के लिए करना चाहेगा? उसे ज्ञात होगा कि यहाँ शास्त्र ने कुछ कहा ही नहीं है। तेजस्वी वस्तुओं का जो तेज है? उसमें उस वस्तु के गुण नहीं होते हैं। उस तेज में अपने स्वयं के गुण भी नहीं होते तेज केवल एक अनुभव है। इस अनुभव को सहज सुगम बनाने के लिए? मन उस वस्तु के परिमाण और वैभव को प्रकाशित करता है? परन्तु अनुभूति तेज में उस वस्तु के उपादान भूत पदार्थ के कुछ भी गुण नहीं होते। संक्षेप में जैसा कि श्रीरामकृष्ण परमहंस ने एक बार कहा था निसन्देह सत्य एक प्रकाश है? परन्तु वह गुणरहित प्रकाश है।मैं विजय हूँ उद्यमशीलता हूँ और मैं साधुओं की साधुता हूँ जैसा कि ऊपर वर्णन किया गया है? यहाँ भी ये गुण मन की उस स्थिति या दशा को बताते हैं? जो इस प्रकार के निरन्तर चिन्तन से निर्मित होती है। जब उद्यमशीलता और साधुता जैसे गुणों को बनाये रखा जाता है? तब मन अत्यन्त शान्त और स्थिर हो जाता है जिसमें चैतन्य आत्मा का प्रतिबिम्वित वैभव इतना स्पष्टऔर तेजस्वी होता है कि मानो वही स्वयं सत्य है। अत पूर्वकथित गुणों की प्रत्यारोपण की भाषा में भगवान् कहते हैं कि ये गुण ही मैं हूँ? जबकि वस्तुत ये अन्तकरण के धर्म हैं।हमें यह नहीं भूलना चाहिए कि यहाँ अनेकता में एक परमात्मा की विद्यमानता दर्शाने के लिए जो 54 उदाहरण दिये गये हैं? वे सब एक निष्ठावान साधक को ध्यान के लिए बताये हुए अभ्यास हैं। यह कोई दृश्य पदार्थ का वर्णन नहीं समझना चाहिए। इन श्लोकों के तात्पर्यार्थ को जब तक साधक अपने निज के अनुभव से नहीं समझता? तब तक उसकी शिक्षा पूर्ण नहीं कही जा सकती।भगवान् और भी दृष्टान्त देते हुए कहते हैं

This section covers from 'Hanta te kathayishyami' up to 'Jagatsthitah'. By the verse 'Ahamatma' (Verse 20), He wards off exclusion/separation. Otherwise, in sentences like 'Among immovables I am the Himalayas', the exclusion implying 'Only the Himalaya is God, nothing else' would cause the realization of Brahman to be fragmented due to a lack of indivisibility.

Since His undivided pervasiveness does not ascend into the mind as such, this instructional text is for one who wishes to know it.

Thus, in the conclusion, having stated the doctrine of difference-cum-non-difference with 'Yadyadvibhutimatsattvam' (Verse 41), He finally concludes with non-difference alone with 'Athava bahunaitena... vishtabhyahamidam... ekamshena jagatsthitah' (Verse 42). It is indeed said: 'Pado'sya vishwa bhutani...' (RV 10.90.3).

The entire reality of God, the cause of the creation of beings, appearing in those various diverse forms, becomes the object of perception for all.

Of the cheating, i.e., the agents of fraud (deceiving others), I am the associated 'dyutam' (gambling), characterized by playing with dice etc., which is the cause of the loss of all possessions.

Of the splendid, i.e., those of extremely fierce power, I am the associated 'tejas', meaning unhindered command.

Of the conquerors, I am 'jaya' (victory), characterized by excellence relative to the defeated.

Of the resolute, I am 'vyavasaya', meaning the effort that never deviates from the result.

Of the virtuous (sattvika), I am 'sattva', which here means the very effect of the Sattva guna, characterized by righteousness, knowledge, dispassion, and sovereignty.

'Dyutam'—Among the cheating, i.e., deceivers, I am gambling; by which, deluded by the knowledge of the game and Kshatriya duties etc., one is deceived even while knowing.

Among the splendid, i.e., the influential, I am the 'tejas' (splendor/radiance).

Among the winners, I am the 'jaya' (victory).

Of the resolute, i.e., those with effort or determination, I am the 'vyavasaya', meaning effort or determination.

Among the virtuous, I am the 'sattva'.

'Dyutam'—I am the gambling, characterized by dice play etc., of the 'chalayatam', i.e., of the agents of fraud.

I am the 'tejas' (splendor) of the splendid.

I am the 'jaya' (victory) of the conquerors.

I am the 'vyavasaya' (resolution) of the resolute.

I am the 'sattva' (goodness) of the virtuous (sattvika).

'Dyutam'—I am the fraud in the form of righteous gambling (Dharma-dyuta) associated with the deceivers, as in the case of Yudhishthira; or, among the instruments of play useful for the service of the Lord characterized by dice etc., gambling is the Lord's glory. And therein, among the splendid, the 'tejas' in the form of ego (Ahankara) is My glory.

or the 'tejas' of a devotee in the form of 'I am a servant'. There, I am also the 'jaya' (victory)—for example, in the context of Rukmi and Kalinga in the assembly of dice (Bhagavatam Canto 10), the victory arising from the truthful speech abiding in Balarama is My glory.

Others (like Vyavasaya etc.) should be conceived in the same way.

द्यूतम् the gambling? छलयताम् of the fraudulent? अस्मि (I) am? तेजः splendour? तेजस्विनाम् of the splendid? अहम् I? जयः victory? अस्मि (I) am? व्यवसायः determination? अस्मि (I) am? सत्त्वम् the goodness? सत्त्ववताम् of the good? अहम् I.Commentary Of the methods of defrauding others I am gambling such as diceplay. Gambling is My manifestation. I am the power of the powerful. I am the victoyr of the victorious. I am the effort of those who make that effort.I am Sattva which assumes the forms of Dharma (virtue)? Jnana (knowledge)? Vairagya (dispassion)? and Aisvarya (wealth or lordship) in Sattvic persons.

Chalayatam, of the fraudulent, of the deceitful; I am the dyutam, gambling, such as playing with dice. I am the tejah, irresistible ?nd; tejasvinam, of the mighty. [Some translate this as 'the splendour of the splendid'.-Tr.] I am the jayah, excellence of the excellent. [Some translate this as 'the victory of the victorious'.-Tr.] I am the vyavasayah, effort of the persevering. I am the sattvam, sattva ality; [The result of sattva, viz virtue, knowledge, detachment, etc.] sattvavatam, of those possessed of sattva.

Of those who practise fraud with a view to defeat each other, I am gambling such a dice-play etc., I am the victory of those who achieve victory. I am the effort of those who make effort. I am the magnanimity of those who possess magnanimity of mind.