Bhagavad Gita - Chapter 16 - Shloka (Verse) 11

व्याख्या -- चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः -- आसुरीसम्पदावाले मनुष्योंमें ऐसी चिन्ताएँ रहती हैं? जिनका कोई मापतौल नहीं है। जबतक प्रलय अर्थात् मौत नहीं आती? तबतक उनकी चिन्ताएँ मिटती नहीं। ऐसी प्रलयतक रहनेवाली चिन्ताओंका फल भी प्रलयहीप्रलय अर्थात् बारबार मरना ही होता है।चिन्ताके दो विषय होते हैं -- एक पारमार्थिक और दूसरा सांसारिक। मेरा कल्याण? मेरा उद्धार कैसे हो परब्रह्म परमात्माका निश्चय कैसे हो (चिन्ता परब्रह्मविनिश्चयाय) इस प्रकार जिनको पारमार्थिक चिन्ता होती है? वे श्रेष्ठ हैं। परन्तु आसुरीसम्पदावालोंको ऐसी चिन्ता नहीं होती। वे तो इससे विपरीत सांसारिक चिन्ताओंके आश्रित रहते हैं कि हम कैसे जीयेंगे अपना जीवननिर्वाह कैसे करेंगे हमारे बिना बड़ेबूढ़े किसके आश्रित जीयेंगे हमारा मान? आदर? प्रतिष्ठा? इज्जत? प्रसिद्धि? नाम आदि कैसे बने रहेंगे मरनेके बाद हमारे बालबच्चोंकी क्या दशा होगी मर जायँगे तो धनसम्पत्ति? जमीनजायदादका क्या होगा धनके बिना हमारा काम कैसे चलेगा धनके बिना मकानकी मरम्मत कैसे होगी आदिआदि।मनुष्य व्यर्थमें ही चिन्ता करता है। निर्वाह तो होता रहेगा। निर्वाहकी चीजें तो बाकी रहेंगी और उनके रहते हुए ही मरेंगे। अपने पास एक लंगोटी रखनेवाले विरक्तसेविरक्तकी भी फटी लंगोटी और फूटी तूम्बी बाकी बचती है और मरता है पहले। ऐसे ही सभी व्यक्ति वस्तु आदिके रहते हुए ही मरते हैं। यह नियम नहीं है कि,धन पासमें होनेसे आदमी मरता न हो। धन पासमें रहतेरहते ही मनुष्य मर जाता है और धन पड़ा रहता है? काममें नहीं आता।एक बहुत बड़ा धनी आदमी था। उसने तिजोरीकी तरह लोहेका एक मजबूत मकान बना रखा था? जिसमें बहुत रत्न रखे हुए थे। उस मकानका दरवाजा ऐसा बना हुआ था? जो बंद होनेपर चाबीके बिना खुलता नहीं था। एक बार वह धनी आदमी बाहर चाबी छोड़कर उस मकानके भीतर चला गया और उसने भूलसे दरवाजा बंद कर लिया। अब चाबीके बिना दरवाना न खुलनेसे अन्न? जल? हवाके अभावमें मरते हुए उसने लिखा कि इतनी धनसम्पत्ति आज मेरे पास रहते हुए भी मैं मर रहा हूँ क्योंकि मुझे भीतर अन्नजल नहीं मिल रहा है? हवा नहीं मिल रही है ऐसे ही खाद्य पदार्थोंके रहनेसे नहीं मरेगा? यह भी नियम नहीं है। भोगोंके पासमें होते हुए भी ऐसे ही मरेगा। जैसे पेट आदिमें रोग लग जानेपर वैद्यडाक्टर उसको (अन्न पासमें रहते हुए भी) अन्न खाने नहीं देते? ऐसे ही मरना हो? तो पदार्थोंके रहते हुए भी मनुष्य मर जाता है।जो अपने पास एक कौड़ीका भी संग्रह नहीं करते? ऐसे विरक्त संतोंको भी प्रारब्धके अनुसार आवश्यकतासे अधिक चीजें मिल जाती हैं। अतः जीवननिर्वाह चीजोंके अधीन नहीं है (टिप्पणी प0 818)। परन्तु इस तत्त्वको आसुरी प्रकृतिवाले मनुष्य नहीं समझ सकते। वे तो यही समझते हैं कि हम चिन्ता करते हैं? कामना करते हैं? विचार करते हैं? उद्योग करते हैं? तभी चीजें मिलती हैं। यदि ऐसा न करें? तो भूखों मरना पड़े कामोपभोगपरमाः -- जो मनुष्य धनादि पदार्थोंका उपभोग करनेके परायण हैं? उनकी तो हरदम यही इच्छा रहती है कि सुखसामग्रीका खूब संग्रह कर लें और भोग भोग लें। उनको तो भोगोंके लिये धन चाहिये संसारमें बड़ा बननेके लिये धन चाहिये? सुखआराम? स्वादशौकीनी आदिके लिये धन चाहिये। तात्पर्य है कि उनके लिये भोगोंसे बढ़कर कुछ नहीं है।एतावदिति निश्चिताः -- उनका यह निश्चय होता है कि सुख भोगना और संग्रह करना -- इसके सिवाय और कुछ नहीं है (टिप्पणी प0 819.1)। इस संसारमें जो कुछ है? यही है। अतः उनकी दृष्टिमें परलोक एक ढकोसला है। उनकी मान्यता रहती है कि मरनेके बाद कहीं आनाजाना नहीं होता। बस? यहाँ शरीरके रहते हुए जितना सुख भोग लें? वही ठीक है क्योंकि मरनेपर तो शरीर यहीं बिखर जायगा (टिप्पणी प0 819.2)। शरीर स्थिर रहनेवाला है नहीं? आदिआदि भोगोंके निश्चयके सामने वे पापपुण्य? पुनर्जन्म आदिको भी नहीं मानते।

तथा --, जिसकी इयत्ता न जानी जा सके? ऐसी अपरिमेय -- अपार? प्रलयतक -- मरणपर्यन्त रहनेवाली चिन्ताके आश्रित हुए? अर्थात् सदा चिन्ताग्रस्त हुए? तथा कामोपभोगके परायण -- जिनकी कामना की जाय वे शब्दादि विषय काम हैं? उनके उपभोगमें तत्पर हुए -- तथा विषयोंका उपभोग करना? बस यही परम पुरुषार्थ है? ऐसा निश्चय रखनेवाले।

The commentator distinguishes them (those of demoniac nature) in another way using "kimcha" etc.

They have resorted to anxiety which consists of contemplating the means for their own acquisition (Yoga) and preservation (Kshema). Because the objects of this anxiety are limitless, it is immeasurable.

They are convinced that "this"—the enjoyment of desires—is the supreme abode of happiness, and that there is indeed no happiness belonging to the afterlife. This is what is meant by their conviction expressed as "etāvat" (this much only).

He qualifies the Asuras again in another way. 'Chintam' (Care/Anxiety) -- consisting of consideration of means for acquisition and preservation (Yoga-Kshema) -- since the extent of that anxiety cannot be measured due to its objects being immeasurable, it is 'Aparimeya' (Immeasurable); taking refuge in that (anxiety) which is 'Pralayantam' (ending with dissolution), i.e., ending (only) at death; meaning always given to anxiety.

'Kama' (Desires/Objects of desire) are those which are 'Kamyante' (desired), i.e., sound etc.; those whose supreme human goal is the enjoyment of that; 'this alone is the supreme human goal, which is the enjoyment of desires, there is indeed no happiness in the other world' -- those whose minds are determined thus; due to the absence of any enjoyer other than this body. And so in the Barhaspatya Sutra -- 'The Purusha is the body qualified by consciousness; desire (enjoyment) alone is the single human goal'.

They harbor anxiety regarding acquisition (Yoga) and preservation (Kshema). "Ending in Pralaya" means lasting until death.

"Etāvat" (this much only) implies the firm conviction that the body alone is the Self, the enjoyment of desires is the only goal of human life (Purushartha), and nothing exists beyond this.

Accordingly, the aphorism of Brihaspati states: "The person is the body qualified by consciousness" and "Desire (Kama) is the only goal of man."

Although they are destined to die today or tomorrow, they resort to immeasurable and unlimited anxiety which extends to "Pralaya"—meaning they focus on objects that would take a time span lasting up to the cosmic dissolution to accomplish.

Furthermore, being devoted to the enjoyment of desires and thinking "Enjoyment of desires is the supreme goal of human life," they are convinced of "etāvat" (this much only)—meaning they have formed the firm conviction that no human goal exists superior to this.

Moreover... regarding "chintām" (anxiety): They have resorted to immeasurable anxiety, meaning anxiety which cannot be measured and which ends only with "Pralaya," i.e., death. The meaning is that they are perpetually engrossed in worry.

Those for whom the enjoyment of desires is supreme: "Etāvat" (this much only) means they have firmly decided that enjoyment of desires is the supreme goal of human life and nothing else exists. This description connects with the subsequent phrase "they strive to accumulate wealth" (in the next verse).

And so states the aphorism of Brihaspati: "Desire is the only end of man" and "The person is the body qualified by consciousness."

Thus, the progressive mental modifications of those acting in this manner are described by "chintāmaparimeyām" (immeasurable anxiety), etc. By implying thoughts like "today or tomorrow" (referring to their mortality), the commentary hints at their futile effort regarding impossible objects.

"Aparimeyām" (immeasurable) implies that since the objects of anxiety are uncountable, the anxiety has infinite branches; this is what is meant by "aparicchedyām" (unlimited). Regarding "pralayāntām" (ending in Pralaya): Interpreting this merely as "lasting until the fall of the body (death)" is a weak explanation. The significant meaning here—highlighting their extreme delusion—is that they desire to accomplish in a short time that which requires infinite time to achieve. Furthermore, the word "Pralaya" fits its most famous meaning (Cosmic Dissolution). Since the men who are worrying do not themselves last until the Cosmic Dissolution, it is illogical for the anxiety itself to literally last until Pralaya. With this intention, the commentator explains it as "prāḳṛtapralayāvadhi...": meaning the objects of their anxiety are such that they would take up to the Cosmic Dissolution to be attained. The implication is that among the uncountable objects of their anxiety, even a single one is impossible to achieve.

They are "kāmopabhogaparamāḥ" (devoted to the enjoyment of desires)—meaning, among what they consider to be goals, the enjoyment of desire is supreme. The word "etāvat" (this much only) is used to negate Heaven (Svarga) and Liberation (Apavarga)—meaning they have formed the conviction that "there is no human goal greater than this."

Grammatically, in the word "niścitāḥ" (assured/convinced), the suffix 'kta' is used in the active sense (agentive), similar to the usage in "bhuktā brāhmaṇāḥ" (Brahmins who have eaten).

चिन्ता और व्याकुलता से ग्रस्त ये हतोत्साहित लोग अपने निरर्थक उद्यमों के जीवन को दुख के गलियारे से खींचते हुए मृत्यु के आंगन में ले आते हैं। सामान्य जीवन में? ये चिन्ताएं शान्ति और आनन्द के दुर्ग पर टूट पड़ती हैं और विशेष रूप से तब? जब शक्तिशाली कामनाओं ने मनुष्य को जीतकर अपने वश में कर लिया होता है। अपनी इष्ट वस्तुओं को प्राप्त करने (योग) के लिए परिश्रम और संघर्ष तथा प्राप्त की गयी वस्तुओं के रक्षण (क्षेम) की व्याकुलता? यही मनुष्य जीवन की चिन्ताएं होती हैं। जीवन पर्यन्त की कालावधि केवल इन्हीं चिन्ताओं में अपव्यय करना और अन्त में? यही पाना कि हम उसमें कितने दयनीय रूप से विफल हुए हैं? वास्तव में एक बड़ी त्रासदी है।कामोपभोगपरमा सत्कार्य के क्षेत्र में हो या दुष्कृत्य के क्षेत्र में? मनुष्य को निरन्तर कार्यरत रहने के लिए किसी दर्शन (जीवन विषयक दृष्टिकोण) की आवश्यकता होती है? जिसके बिना उसके प्रयत्न असंबद्ध? हीनस्तर के और निरर्थक होते हैं।आसुरी स्वभाव के लोगों का जीवनदर्शन निरपवादरूप से सर्वत्र एक समान ही होता है। इस श्लोक में चार्वाक मत (नास्तिक दर्शन) को इंगित किया गया है। इस मत के अनुसार काम ही मनुष्य जीवन का परम पुरषार्थ है? अन्य धर्म या मोक्ष कुछ नहीं।इतना ही है सामान्यत? ये भौतिकतावादी मूर्ख नहीं होते? परन्तु वे अत्यन्त स्थूल बुद्धि और सतही दृष्टि से विचार करते हैं। वे यह अनुभव करते हैं कि केवल विषय भोग का जीवन दुखपूर्ण होता है? और इसमें क्षुद्र लाभ के लिये मनुष्य को अत्यधिक मूल्य चुकाना पड़ता है। फिर भी? वे अपनी अनियंत्रित कामवासना को ही तृप्त करने में रत और व्यस्त रहते हैं। उनसे यदि इस विषय में प्रश्न पूछा जाये? तो उनका उत्तर होगा कि यह संघर्ष ही जीवन है। वह सुख और शान्तिमय जीवन को जानते ही नहीं है। वे प्राय निराशावादी होते हैं और नैतिक दृष्टि से जीवन विषयक गंभीर विचार करने से कतराते हैं। फलत उनमें आत्महत्या और नर हत्या की प्रवृत्तियाँ भी देखी जा सकती हैं। उनकी धारणा यह होती है कि चिन्ता और दुख से ही जीवन की रचना हुई है। जीवन के सतही असामञ्जस्य और विषमताओं के पीछे जो सामञ्जस्य और लय है? उसे वह पहचान नहीं पाते। भविष्य में कोई आशा की किरण न देखकर उनका हृदय कटुता से भर जाता है और फिर उनका जीवन मात्र प्रतिशोधपूर्ण हो जाता है। निष्फल परिश्रम में वे अपनी शक्तियों का अपव्यय करते हैं और अन्त में थके? हारे और निराश होकर दयनीय मृत्यु को प्राप्त होते हैं।उपर्युक्त जीवन दर्शन की अभिव्यक्ति को अगले श्लोक में बताते हुये भगवान् कहते हैं

Regarding the section from "etām" to "arthasañcayān":

Their anxiety is "pralayāntā" (ending in dissolution), meaning it is unceasing because the dissolution of Samsara (transmigratory existence) implies no cessation (for them).

"Etāvat" implies that for them, the enjoyment of desire is the supreme duty. And from the destruction (or frustration) of that desire, comes anger.

Hence, it is said they are "kāmakrodhaparāyaṇāḥ" (wholly devoted to desire and anger).

The commentator distinguishes them again with "chintām" etc. They resort to anxiety which consists of contemplating the means for their own acquisition (Yoga) and preservation (Kshema). Because the objects of anxiety are immeasurable, the anxiety itself cannot be measured. "Pralayāntām" refers to that of which Pralaya, meaning death, is the very end—meaning it persists as long as life lasts.

The word "cha" (and) is used for conjunction, implying that they not only undertake impure vows but also resort to such anxiety. Although they are always engrossed in infinite anxiety, they are never anxious about the afterlife; rather, they are "kāmopabhogaparamāḥ." "Kāma" refers to things that are desired—visible objects like sound, touch, etc. Those for whom the enjoyment of these alone is the supreme goal of human life, and not Dharma etc., are described as such.

Why do they not desire the excellent happiness of the afterlife? To this, he says "etāvat" (this much only). They are convinced that only this much—the visible happiness—exists; there is no other happiness to be enjoyed after the separation of the body, because there is no enjoyer (Soul) distinct from this body. Such is their firm conviction. And accordingly, there is the aphorism of Brihaspati: "The Person is the body qualified by consciousness" and "Desire is the only goal of man."

Moreover—regarding "chintām" etc. They have resorted to anxiety that is "aparimeyām" (immeasurable) and "pralayāntām" (ending in death); the meaning is that they are devoted to anxiety day and night.

For them, the enjoyment of desires alone is the supreme fruit (result). "Etāvat" (this much only)—they are convinced ("niścitāḥ" means those who have made a firm decision) that the goal of human life is nothing but the enjoyment of desires.

'Chintam' (Care/Anxiety) 'Aparimeyam ca' (And immeasurable...); the extent of which anxiety cannot be measured is 'Aparimeya';

taking refuge in that immeasurable anxiety which is 'Pralayantam' -- ending at death; meaning always given to anxiety.

'Kamopabhogaparamah' (Regarding the enjoyment of desires as supreme); 'Kama' are those which are desired, i.e., objects -- sound etc.; the enjoyment of which is 'Parama' (supreme) for them;

'this enjoyment of desires is the only supreme human goal' -- thus 'Nishchitatmanah' (determined in mind); they are convinced that 'this is all there is'.

Regarding 'chintām' etc. and 'etāvat' etc.:

They are convinced that the enjoyment of desires ('kāmopabhoga') is the only fruit or result of life.

चिन्ताम् cares? अपरिमेयाम् immeasurable? च and? प्रलयान्तम् ending only with death? उपाश्रिताः refuged in? कामोपभोगपरमाः regarding gratification of lust as their highest aim? एतावत् that is all? इति thus? निश्चिताः feeling sure.Commentary They are beset with immense cares? worries and anxieties and their minds are engrossed in aciring and preserving the countless sensual objects. They have got the strong conviction that the sensual enjoyment is the highest end of a man. They are steeped in enjoying the objects of the senses. They firmly believe that that is everything. They believe that sensual enjoyment is the supreme source of happiness and there is no such thing as eternal bliss of the soul or transcendental bliss of the Self. They have no belief in the happiness in another world (or plane) or in the perennial bliss which is independent of sensual objects? which is beyond the reach of the senses. They have a dull and gross intellect? and so they cannot grasp the subtle higher truth. Sensual enjoyment is the greatest object of attainment for them.

Upasritah, beset with; aparimeyam, innumerable; cintam, cares-worries that defy estimation of their limits!, i.e., constantly burdened with cares; pralayantam, which end (only) with death; kama-upabhoga-paramah, holding that the enjoyment of desirable objects is the highest goal-kama is derived in the sense of 'that which is desired for', viz sound etc.; considered their enjoyment to be the highest; having their minds convinced thus that this alone, viz the enjoyment of desirable objects, is the highest human goal; niscitah, feeling sure; iti, that; etavat, this is all-

Those who are sure to die today or tomorrow 'obsess themselves with cares' in regard to objects the attainment of which is not possible even by the time of death. Likewise, they look upon 'enjoyment of desires' as their highest aim, viz., they regard the satisfaction of sensual enjoyments as the highest aim of human life. They are convinced that this is all, viz., they are assured that there is no value in human life greater than this.