Bhagavad Gita - Chapter 16 - Shloka (Verse) 10

व्याख्या -- काममाश्रित्य दुष्पूरम् -- वे आसुरी प्रकृतिवाले कभी भी पूरी न होनेवाली कामनाओंका आश्रय लेते हैं। जैसे कोई मनुष्य भगवान्का? कोई कर्तव्यका? कोई धर्मका? कोई स्वर्ग आदिका आश्रय लेता है? ऐसे ही आसुर प्राणी कभी पूरी न होनेवाली कामनाओंका आश्रय लेते हैं। उनके मनमें यह बात अच्छी तरहसे जँची हुई रहती है कि कामनाके बिना आदमी पत्थरजैसा हो जाता है कामनाके आश्रयके बिना आदमीकी उन्नति हो ही नहीं सकती आज जितने आदमी नेता? पण्डित? धनी आदि हो गये हैं? वे सब कामनाके कारण ही हुए हैं। इस प्रकार कामनाके आश्रित रहनेवाले भगवान्को? परलोकको? प्रारब्ध आदिको नहीं मानते।अब उन कामनाओंकी पूर्ति किनके द्वारा करें उसके साथी (सहायक) कौन हैं तो बताते हैं --,दम्भमानमदान्विताः। वे दम्भ? मान? और मदसे युक्त रहते हैं अर्थात् वे उनकी कामनापूर्तिके बल हैं। जहाँ जिनके सामने जैसा बननेसे अपना मतलब सिद्ध होता हो अर्थात् धन? मान? बड़ाई? पूजाप्रतिष्ठा? आदरसत्कार? वाहवाह आदि मिलते हों? वहाँ उनके सामने वैसा ही अपनेको दिखाना दम्भ है। अपनेको बड़ा मानना? श्रेष्ठ मानना मान है। हमारे पास इतनी विद्या? बुद्धि? योग्यता आदि है -- इस बातको लेकर नशासा आ जाना मद है। वे सदा दम्भ? मान और मदमें सने हुए रहते हैं? तदाकार रहते हैं।अशुचिव्रताः -- उनके व्रतनियम बड़े अपवित्र होते हैं जैसे -- इतने गाँवमें? इतने गायोंके बाड़ोंमें आग लगा देनी है इतने आदमियोंको मार देना है आदि। ये वर्ण? आश्रम? आचारशुद्धि आदि सब ढकोसलाबाजी है अतः किसीके भी साथ खाओपीओ। हम कथा आदि नहीं सुनेंगे हम तीर्थ? मन्दिर आदि स्थानोंमें नहीं जायँगे -- ऐसे उनके व्रतनियम होते हैं।ऐसे नियमोंवाले डाकू भी होते हैं। उनका यह नियम रहता है कि बिना मारपीट किये ही कोई वस्तु दे दे? तो वे लेंगे नहीं। जबतक चोट नहीं लगायेंगे? घावसे खून नहीं टपकेगा? तबतक हम उसकी वस्तु नहीं लेंगे? आदि।मोहाद् गृहीत्वासद्ग्राहान् -- मूढ़ताके कारण वे अनेक दुराग्रहोंको पकड़े रहते हैं। तामसी बुद्धिको लेकर चलना ही मूढ़ता है (गीता 18। 32)। वे शास्त्रोंकी? वेदोंकी? वर्णाश्रमोंकी और कुलपरम्पराकी मर्यादाको नहीं मानते? प्रत्युत इनके विपरीत चलनेमें? इनको भ्रष्ट करनेमें ही वे अपनी बहादुरी? अपना गौरव समझते हैं। वे अकर्तव्यको ही कर्तव्य और कर्तव्यको ही अकर्तव्य मानते हैं? हितको हि अहित और अहितको हि हित मानते हैं? ठीकको ही बेठीक और बेठीकको ही ठीक मानते हैं। इस असद्विचारोंके कारण उनकी बुद्धि इतनी गिर जाती है कि वे यह कहने लग जाते हैं कि मातापिताका हमारेपर कोई ऋण नहीं है। उनसे हमारा क्या सम्बन्ध है झूठ? कपट? जालसाजी करके भी धन कैसे बचे आदि उनके दुराग्रह होते हैं।, सम्बन्ध -- सत्कर्म? सद्भाव और सद्विचारोंके अभावमें उन आसुरी प्रकृतिवालोंके नियम? भाव और आचरण किस उद्देश्यको लेकर और किस प्रकारके होते हैं? अब उनको आगेके दो श्लोकोंमें बताते हैं।

तथा वे --, कभी पूर्ण न की जा सकनेवाली दुष्पूर कामनाका -- इच्छाविशेषका आश्रय -- अवलम्बन कर? पाखण्ड? मान और मदसे युक्त हुए? अशुद्धाचारी -- जिनके आचरण बहुत ही बुरे हैं ऐसे मनुष्य? मोहसे -- अज्ञानसे मिथ्या आग्रहोंको? अर्थात् अशुभ सिद्धान्तोंको ग्रहण करके -- स्वीकार करके संसारमें बर्तते हैं।

He characterizes those very misconducting Asuras in another way with "Te cha" (And they...), etc.

He characterizes those very evil-doers in another way—"Te cha" (And they...), etc. Resorting to 'Kama' (Lust)... (What kind of lust?) Desire for various visible trivial objects, which is filled with sorrow or is impossible to satisfy. 'Dambha' (Hypocrisy) is advertising oneself as righteous despite being irreligious. 'Mana' (Pride) is the insistence on being worthy of worship even when unworthy. 'Mada' (Arrogance) is superimposing superiority upon oneself despite being base/inferior, which causes disrespect towards great people. Possessed by these,

and due to 'Moha' (delusion/indiscrimination), they hold 'Asad-grahan'—meaning evil resolves/inauspicious determinations. (Such as:) "By this mantra, having controlled this deity, I will surely perform the attraction of women and the killing of enemies"—holding on to such obstinate evil resolves.

They are 'Ashuchivratah' (of impure vows)—meaning those whose vows depend on impurity, such as staying in cremation grounds, eating leftovers, etc., as taught by the Left-hand path (Vama-agamas). The meaning is that such Asura people exist and act in this world.

'Kama' (Desire) is indeed difficult to satisfy.

As stated in the Mokshadharma (section of Mahabharata): "Difficult to fill like the netherworld (Patala), it indeed afflicts me constantly."

'Asadgrahan' (Evil resolves)—Holding on to 'Grahas', meaning persistence or extreme obsession regarding 'Asat' (evil/improper) means/practices such as Vashikarana (subjugation/control), Akarshana (attraction), collyrium for finding hidden treasures (Nidhi), and Kayasiddhi (perfection of the body). 'Ashuchivratah'—Those whose vows constitute specific rules requiring impure things like alcohol and meat. Being such, they "act" (pravartante) by moving on the wrong path.

This connects with "for the destruction of the world" (from the previous verse).

Resorting to 'Dushpuram' (insatiable) lust—meaning desire for objects that are difficult to attain; and with the desire to accomplish that, due to 'Moha' (delusion/ignorance), seizing 'Asadgrahan'—meaning 'evil possessions' acquired through unjust means.

Being 'Ashuchivratah'—meaning engaged in vows not enjoined by the scriptures. Filled with hypocrisy, pride, and arrogance, they act.

Moreover—"Kamam," etc. Resorting to 'Dushpuram'—insatiable or impossible to fulfill—lust/desire, and being endowed with hypocrisy and the like, they engage in the worship of petty deities, etc.

How? "Holding evil resolves" (Asadgrahan)—accepting out of sheer delusion obstinate evil resolves like "By this mantra, worshipping this deity, I will acquire great treasures," they act.

"Ashuchivratah"—refers to those whose vows involve 'impure' things like wine and meat.

Since 'Kama' (Lust) was stated as the cause of the world (previously), that alone is their resort and desired object. Taking shelter in that, their mode of operation—from hypocrisy and pride down to impure vows—is described in the verse "Kamam".

The difficulty in attaining objects is the reason for 'Dushpuratva' (being hard to fill). Or, since obtaining objects is the 'filling' of desire, the very fact that objects are hard to attain constitutes 'Dushpuratvam'. "Ashritya" (Resorting to) means aiming at it as the goal. With this intent, the commentary says "with the desire to accomplish that."

'Moha' here refers to blindness regarding the discrimination between what ought to be done and what ought not, which causes contrary behavior—explained as "out of ignorance."

"Asadgrahan" refers to those whose "Grahanam" (acquisition) is "Asat" (wrong/evil). Those with righteous intent acquire wealth justly, but those devoted to lust acquire it (and its means) through theft, etc.—this is explained as "evil possessions acquired unjustly." The word 'Parigraha' here means objects to be acquired. The later verse "Ihante... arthasanchayan" (16.12) is a description of this very point. Therefore, the interpretation (by Shankara) of "evil mental resolves/obsessions" is considered weak here.

"Grihitva" (Having seized) implies immediate utilization or the sense of ownership ("this is mine"), which avoids repetition.

Vows prescribed by heretical texts cause unfitness for seeing or touching (holy things/people) and are thus inherently 'impure'—with this intent, it is explained as "engaged in vows not enjoined by scripture." Even Tamasic people devoid of righteous intent engage to some extent in non-Vedic vows, captivated by deceptive means like removing poison, breaking stones, fire-walking, or making idols speak. Or, 'Vrata' here implies resolutions contrary to scripture, rooted in false valor and ego. Even regarding scriptural vows, performing them without the intent of worshipping the Lord (due to ignorance) is considered acting contrary to scripture.

Hypocrisy (Dambha) and Pride (Mana) have been explained before. 'Mada' (Arrogance) here is the audacity rooted in wealth, lineage, learning, etc., which initiates inappropriate actions.

जिस गर्व के साथ एक नितान्त भौतिकवादी व्यक्ति अपनी उपलब्धियों के क्षेत्र में विचरण करता है? उसके आन्तरिक स्वभाव की भयंकर विद्रूपता को? व्यासजी के द्वारा किये गये इस वर्णन से अधिक अच्छी प्रकार से व्यक्त नहीं किया जा सकता। आसुरी पुरुष की मनस्थिति तथा समाज में उसके कर्मों का स्तर का और अधिक स्पष्ट एवं सम्पूर्ण वर्णन पाने के लिए हमें विश्व की सभी भाषाओं के विद्यमान साहित्य में खोजबीन करनी होगी? फिर भी इस सारगर्भित श्लोक के समतुल्य चित्रण पाने में हमें असफलता ही मिलेगी।काममाश्रित्य इच्छाओं की प्रेरणा के बिना कर्म कदापि नहीं हो सकते हैं। इच्छाओं के अभाव में जीवन की उपलब्धियाँ असंभव है। तथापि? कामनाओं का शिकार बने रहने का अर्थ है कर्मों का कोई भयंकर यन्त्र बनना? जो जगत् में अहंकार और अहंकार केन्द्रित मनोद्वेगों के विष का वमन करता रहता है। कामनाओं की तृप्ति के लिए ही जीवन धारण करना अविवेक का लक्षण है क्योंकि? कामना का यह विशेष कौशल हैकि जैसेजैसे हम उसे तृप्त करते जाते हैं वैसेवैसे ही? वह द्विगुणित होती जाती है। उन्हें तृप्त करना कठिन है? वे दुष्पूर हैं। ऐसी कामनाओं से युक्त पुरुष जब अपने विवेक और सार्मथ्य का उपयोग करता है? तब स्वाभाविक है कि व्ाह अपने मन में तथा बाह्य जगत् में विक्षेप और दुर्व्यवस्था को उत्पन्न करता है।कामना क्या है विषयोपभोग के द्वारा शाश्वत सुख और सन्तोष को प्राप्त करने का जीव का प्रयत्न ही कामना है। जब वह इस प्रकार मोहित हो जाता है? तब वह दम्भ? मद और मान का भी शिकार बन जाता है। उनके द्वारा प्रताड़ित वह अपनी निरंकुश इच्छाओं को तृप्त करने के लिए सतत संघर्ष और परिश्रम करता रहता है।मोहात् परिपूर्ण और तृप्त पुरुष के मन में कामना नहीं हो सकती। जो पुरुष अपने अनन्त स्वरूप को न जानकर स्वयं को परिच्छिन्न जीव ही समझता है? केवल उसे ही विषयों की कामना हो सकती है। इसे ही मोह कहते हैं।असुर लोगों के मन का चरित्र इस श्लोक की द्वितीय पंक्ति में पूर्ण होता है। उन्हें यहाँ अशुचिव्रता कहा गया है। इसका अभिप्राय है कि ऐसे आसुरी स्वभाव के लोग येन केन प्रकारेण अपने ही सुख और शान्ति के लिए प्रयत्न करने में अन्य लोगों का कुछ भी महत्व नहीं समझते हैं। जीवन के सभी आदर्श मूल्यों को ताक में रखकर निर्लज्ज? असहिष्णु और क्रूर तक होकर वे अपने कार्यक्षेत्र में संघर्षरत रहते हैं। कामवासना से मदोन्मत्त और स्वार्थ से संवेदनाशून्य वह व्यक्ति जगत् में पागल के समान अपने चारों ओर रक्त और अम्ल फेंकता हुआ विपत्ति और विनाश का ही कार्य करता है एक व्यष्टि की दृष्टि से यह चित्र हमें एक ऐसे भोगवादी पुरुष को दर्शाता है? जो अपने जीवन का निर्माण कामना से विक्षुब्ध हुए मन की चंचल तरंगों पर करता है। समष्टि की दृष्टि से देखने पर यही शब्द चित्र हमें भौतिकवादी जनसमुदायों और राष्ट्रों की स्थिति का दर्शन कराता है। जीवन की सुन्दरता उस तत्त्वज्ञान की सुन्दरतापर निर्भर करती है? जिस पर जीवन का निर्माण होता है यदि नींव ही असत् हो? तो उसके ऊपर निर्मित ताश का महल अधिक सुदृढ़ नहीं हो सकता। यदि हम इस श्लोक को सूक्ष्मदृष्टि से देख सकें? तो ज्ञात होगा कि इसमें आज के जगत् में सर्वत्र अनुभव हो रहे आर्थिक विघटन? सामाजिक दोष? राजनीतिक उथलपुथल और अशान्ति का सम्पूर्ण विवेचन किया गया है।उपर्य़ुक्त वर्णन के द्वारा भगवान् श्रीकृष्ण अप्रत्यक्ष रूप से एक ऐसे भौतिकवादी पुरुष का चित्रण कर रहे हैं? जो अपने स्वभाव से ही नास्तिक विचारधारा का है तथा भोग के लिए ही कर्म करता है। क्या आज के भौतिकवादी युग में हम अपने को यथोक्त वर्णन के अनुरूप ही सिद्ध नहीं कर रहे हैं भगवान् आगे कहते हैं

From "Etam" (16.9) up to "Arthasanchayan" (16.12), (the meaning is continuous).

Their "Chinta" (anxiety) lasts until "Pralaya" (dissolution/death), because their transmigratory existence does not cease (they do not attain liberation).

"Etavat" implies that the enjoyment of desires (Kama) is their highest duty. And from the destruction of that desire, intense anger arises.

For this very reason, He calls them "Kama-krodha-parayanah" (devoted to lust and anger).

Regarding "Resorting to insatiable (Dushpuram) lust"—is 'insatiability' merely an adjective of lust? We say: No. Then what is it? It is stated as the reason for lust being the cause of their activity (i.e., they keep acting because lust is never satisfied). With this intent, the commentator says "Dushpuro hi" (Lust is indeed insatiable).

(Objection): Why can it not be just an adjective? (Answer): Because 'insatiability' is invariable in lust (i.e., there is no such thing as easily satisfied lust; all lust is insatiable). With this intent, he quotes "Like the netherworld (Patala)" (implying it is a bottomless pit).

And when they attain a human birth due to some past action, He says—"Kamam," etc.

Resorting to 'Kama' (Lust)—meaning the desire for various visible (worldly) objects, which is 'Dushpuram', i.e., impossible to satisfy. Endowed with 'Dambha'—advertising righteousness despite being unrighteous; with 'Mana'—advertising worthiness of worship despite being unworthy; and with 'Mada'—the superimposition of special superiority despite lacking it, which causes disrespect towards great people.

Holding 'Asadgrahan'—meaning inauspicious resolves; such as obstinate evil intentions like "By this mantra, worshipping this deity, we will perform the attraction of beautiful women," or "By this mantra, worshipping this deity, we will acquire great treasures"—accepted out of 'Moha' (delusion/indiscrimination), and not from scripture.

Being 'Ashuchivratah' (of impure vows)—referring to vows taught by Vama-Agamas (Left-hand path) etc., which require impurity such as staying in cremation grounds or eating leftovers. They 'engage' (pravartante) in whatever non-Vedic activities yield visible results—supply "such as the worship of petty deities."

The connection is with the future verse (16.16): "Such people fall into a foul hell."

Moreover—"Kamam ashritya," etc. Resorting to 'Kama' which is 'Dushpuram'—impossible to satisfy even with difficulty.

'Dambha' is advertising righteousness by wearing the garb of the other-worldly (spiritual/ascetic). 'Mana' is the feeling of being worthy of worship by the world. 'Mada' is being solely devoted to lust by forgetting one's true nature.

Endowed with these, and having accepted 'Asadgrahan'—meaning mantras of petty deities—out of 'Moha' (delusion), thinking they accomplish all tasks; being 'Ashuchivratah'—indulging in prohibited drinks etc.; they engage in their worship and the like.

Resorting to, i.e., relying on 'Kamam'—a specific kind of desire—which is 'Dushpuram' (impossible to fill).

Being 'Dambhamanomadanvitah'—endowed with hypocrisy (Dambha), pride (Mana), and arrogance (Mada).

'Mohat'—out of delusion or lack of discrimination. 'Grihitva'—having grasped or accepted. 'Asadgrahan'—inauspicious resolves/determinations. They 'Pravartante'—act or engage in the world.

'Ashuchivratah'—those whose vows are impure.

"Kamam," etc. Out of delusion, having accepted 'Asadgrahan'—meaning those famous 'books' (Granthan - interpreting 'Graha' as book/grasp) in which there is 'Asat' (evil) insistence. They 'Pravartante'—here the causative sense is implied, meaning they 'propagate' (those books).

Or, they engage towards evil insistences, because they are filled with hypocrisy, pride, and arrogance.

Also, those whose vow is not pure; or, as before, being observers of vows (but Asuric ones) and being observers of vows dedicated to deities other than Vishnu, they are such (Ashuchivratah).

As stated in the Mokshadharma of the Mahabharata: "Not understanding the scripture in reality, relying on the strength of argumentation, some people—thieves of the Veda, devoid of proper undertakings—follow vows of hypocrisy and delusion. Seeing [God] only as attribute-less (Nirguna), they do not practice [devotion to] the attributes (Saguna). For those whose bodies are of Tamas, Tamas (Darkness) alone is the supreme refuge.

कामम् desire? आश्रित्य abiding in? दुष्पूरम् insatiable? दम्भमानमदान्विताः full of hypocrisy? pride and,arrogance? मोहात् through delusion? गृहीत्वा having held? असद्ग्राहान् evil ideas? प्रवर्तन्ते they work? अशुचिव्रताः with impure resolves.Commentary These soulless malevolent persons perform cruel and sinful actions. Their minds are saturated with vanity? conceit and arrogance. They entertain in their minds unholy resolves and unreasonable ideas. They harbour insatiable desires in their hearts. Just as a monkey becomes more and more intoxicated if wine if given to it? so also the older they grow the more and more arrogant and lustful do they become. They cause the ruin and death of those around them. They boast of their own actions and treat others with great contempt. They are very much attached to their bodies. They worship their bodies. Their passion is boundless. They are stupid and obstinate and so they have no firm determination.Desire is insatiable like fire. Enjoyment cannot bring about satisfaction of the desires. The more you enjoy? the stronger does the desire become. After an object is enjoyed? there springs up a desire to continue the enjoyment for ever. You take recourse to all sorts of devices to preserve the objects.Although a man is not righteous he pretends to be a man of righteousness. This is hypocrisy. Although a man is not worthy of being honoured? he claims to be so. This is Mana (pride). There is false dignity. Although a man does not possess great things he superimposes them on himself. This is Mada.These Asuras make impure resolves. I will worship such and such a deity by repeating such and such a Mantra and get hold of such and such a woman. I will repeat such and such a Mantra and kill such and such a man.

And asirtya, giving themselves upto; duspuram, insatiable; kamam, passion-a kind of desire; dambha-mana-mada-anvitah, filled with vanity, pride and arrogance; grhitva, adopting; asad-grahan, bad objectives, evil intentions; mohat, due to delusion, owing to non-discrimination; and asuci-vratah, having impure resolves; they pravartante, engage in actions in the world.
Further,

Turning to 'insatiable desires,' viz., which concern objects impossible to get; seizing through 'delusion,' viz., through ignorance that such desires can be fulfilled only with 'unjustly acired wealth,' viz., with wealth unlawfully hoarded, and following impious vows, viz., associated with the vows prohibited in the Sastras; they do actions 'that are full of ostentation, pride and arrogance.'