Bhagavad Gita - Chapter 16 - Shloka (Verse) 13

व्याख्या -- इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् -- आसुरी प्रकृतिवाले व्यक्ति लोभके परायण होकर मनोरथ करते रहते हैं कि हमने अपने उद्योगसे? बुद्धिमानीसे? चतुराईसे? होशियारीसे? चालाकीसे इतनी वस्तुएँ तो आज प्राप्त कर लीं? इतनी और प्राप्त कर लेंगे। इतनी वस्तुएँ तो हमारे पास हैं? इतनी और वहाँसे आ जायँगी। इतना धन व्यापारसे आ जायगा। हमारा बड़ा लड़का इतना पढ़ा हुआ है अतः इतना धन और वस्तुएँ तो उसके विवाहमें आ ही जायँगी। इतना धन टैक्सकी चोरीसे बच जायगा? इतना जमीनसे आ जायगा? इतना मकानोंके किरायेसे आ जायगा? इतना ब्याजका आ जायगा? आदिआदि।इदमस्तीदमपि मे भविष्यति पुनर्धनम् -- जैसेजैसे उनका लोभ बढ़ता जाता है? वैसेहीवैसे उनके मनोरथ भी बढ़ते जाते हैं। जब उनका चिन्तन बढ़ जाता है? तब वे चलतेफिरते हुए? कामधंधा करते हुए? भोजन करते हुए? मलमूत्रका त्याग करते हुए और यदि नित्यकर्म (पाठपूजाजप आदि) करते हैं तो उसे करते हुए भी धन कैसे बढ़े इसका चिन्तन करते रहते हैं। इतनी दूकानें? मिल? कारखाने तो हमने खोल दिये हैं? इतने और खुल जायँ। इतनी गायेंभैंसे? भेड़बकरियाँ आदि तो हैं ही? इतनी और हो जायँ। इतनी जमीन तो हमारे पास है? पर यह बहुत थोड़ी है? किसी तरहसे और मिल जाय तो बहुत अच्छा हो जायगा। इस प्रकार धन आदि बढ़ानेके विषयमें उनके मनोरथ होते हैं। जब उनकी दृष्टि अपने शरीर तथा परिवारपर जाती है? तब वे उस विषयमें मनोरथ करने लग जाते हैं कि अमुकअमुक दवाएँ सेवन करनेसे शरीर ठीक रहेगा। अमुकअमुक चीजें इकट्ठी कर ली जायँ? तो हम सुख और आरामसे रहेंगे। एयरकण्डीशनवाली गा़ड़ी मँगवा लें? जिससे बाहरकी गरमी न लगे। ऊनके ऐसे वस्त्र मँगवा लें? जिससे सरदी न लगे। ऐसा बरसाती कोट या छाता मँगवा लें? जिससे वर्षासे शरीर गीला न हो। ऐसेऐसे गहनेकपड़े और श्रृंगार आदिकी सामग्री मँगवा लें? जिससे हम खूब सुन्दर दिखायी दें? आदिआदि।ऐसे मनोरथ करतेकरते उनको यह याद नहीं रहता कि हम बूढ़े हो जायँगे तो इस सामग्रीका क्या करेंगे और मरते समय यह सामग्री हमारे क्या काम आयेगी अन्तमें इस सम्पत्तिका मालिक कौन होगा बेटा तो कपूत है अतः वह सब नष्ट कर देगा। मरते समय यह धनसम्पत्ति खुदको दुःख देगी। इस सामग्रीके लोभके कारण ही मुझे बेटाबेटीसे डरना पड़ता है? और नौकरोंसे डरना पड़ता है कि कहीं ये लोग हड़ताल न कर दें। प्रश्न -- दैवीसम्पत्तिको धारण करके साधन करनेवाले साधकके मनमें भी कभीकभी व्यापार आदिके कार्यको लेकर (इस श्लोककी तरह) इतना काम हो गया? इतना काम करना बाकी है और इतना काम आगे हो जायगा इतना पैसा आ गया है और इतना वहाँपर टैक्स देना है आदि स्फुरणाएँ होती हैं। ऐसी ही स्फुरणाएँ जडताका उद्देश्य रखनेवाले आसुरीसम्पत्तिवालोंके मनमें भी होती हैं? तो इन दोनोंकी वृत्तियोंमें क्या अन्तर हुआ उत्तर -- दोनोंकी वृत्तियाँ एकसी दीखनेपर भी उनमें बड़ा अन्तर है। साधकका उद्देश्य परमात्मप्राप्तिका होता है अतः वह उन वृत्तियोंमें तल्लीन नहीं होता। परन्तु आसुरी प्रकृतिवालोंका उद्देश्य धन इकट्ठा करने और भोग भोगनेका रहता है अतः वे उन वृत्तियोंमें ही तल्लीन होते हैं। तात्पर्य यह है कि दोनोंके उद्देश्य भिन्नभिन्न होनेसे दोनोंमें बड़ा भारी अन्तर है।

तथा उनका अभिप्राय ऐसा होता है कि --, आज इस समय तो मैंने यह द्रव्य प्राप्त किया है तथा अमुक मनोरथ -- मनको संतुष्ट करनेवाला पदार्थ और प्राप्त करूँगा। इतना धन तो मेरे पास है और यह इतना धन मेरे पास अगले वर्ष में फिर हो जायगा? उससे मैं धनवान् विख्यात हो जाऊँगा।

The commentator states that their intention is also contrary to discrimination (Viveka), introduced by the phrase "īdṛśaśca" (and such...).

"Dravyam" (wealth) refers to cows, gold, etc.

"Idam anyad" (this other) refers to that which is currently revolving in the mind as an object of desire (prayer).

He describes the intention of the demoniac people who are opposed to discrimination.

(They think): "This wealth—cows, gold, etc.—has been obtained by me today. I will obtain this other desired object which is pleasing to the mind.

This [wealth] already exists, having been accumulated previously, and this wealth too will again become mine in the coming year;

by that, I will become famous as a wealthy person."

He elaborates on the "nooses of hope" (mentioned in the previous context) with the verse beginning "idam adya" (this today...).

All this—fields, sons, etc.—has been obtained by me through my own power alone, not by Adrishta (unseen fate/destiny).

And I alone shall attain this desire, not assisted by fate.

This wealth, obtained by my power, is mine; and this too shall be mine again solely through my own power.

Describing their "Manorājya" (realm of fancy/daydreaming), He speaks of their attainment of hell—spanning the four verses beginning with "idam adya."

"Prāpsye" means "I will obtain." "Manoratham" means "that which is dear to the mind." The rest is clear.

The syntactic connection of these three verses is with the fourth one, which states: "Being thus deluded by ignorance, they fall into hell."

(Previously,) with ideas like "Liberation is merely the great joy consisting of gazing at a thousand vulvas," it was stated that enjoyment of desires is the supreme goal, and for that purpose, 'wealth' is accepted as a goal. Now, the text describes one engaged in that pursuit who, like a Yogi established in the stage of Vyatireka (discriminative detachment where one assesses what defects remain), takes stock of "what has been gained and what has not been gained"—this is described by "idam adya" (this today...), etc.

By this, the previously mentioned infinity of the objects of anxiety is also exemplified. To indicate objects distinct from the 'wealth' to be mentioned later, words like sons, fields, etc., are implied here [by the word "Idam"].

Sattvic people view what is done or undone as dependent on the Lord; to distinguish from them, the reflection here is shown to be delusive and filled with egoism, indicated by the word "mayā" (by me). The commentator explains this as "by my own power alone."

Explaining the intent of the emphasis ("eva"), he adds: "not by Adrishta (fate/destiny), etc." The same intent applies to the explanation of "aham eva" (I alone [shall obtain]) where the first-person pronoun is used.

In the anxiety expressed as "this exists" and "this too [will be mine]," the abundance of objects is indicated.

यह श्लोक स्वत स्पष्ट है। सामान्य लोग इसी प्रकार का जीवन जीते हैं। प्रतिस्पर्धा से पूर्ण इस जगत् में उस व्यक्ति को सफल समझा जाता है? जिसके पास अधिकतम धन हो। अत मनुष्य को जितना अधिक धन प्राप्त होता है? उससे उसकी सन्तुष्टि नहीं होती। धनार्जन की इस धारणा में हास्यास्पद विरोधाभास यह है कि धन प्राप्ति से सन्तोष होने के स्थान पर अधिकाधिक धन की इच्छा बढ़ती जाती है। आज तक किसी भी भौतिकवादी धनी व्यक्ति ने अपने धन को पर्याप्त नहीं माना है।इसके विपरीत स्थितप्रज्ञ पुरुष के लक्षण बताते हुए गीता में कहा गया है कि ज्ञानी पुरुष की परिपूर्णता ऐसी होती है कि जगत् के विषय उसके मन में किंचित् भी विकार उत्पन्न नहीं करते हैं? और वही पुरुष वास्तविक शान्ति प्राप्त करता है? न कि कामी पुरुष।इस श्लोक में आसुरी पुरुष का भौतिक वस्तुओं के संबंध में दृष्टिकोण बताया गया है? अब अगले श्लोक में उसके व्यक्तिविषयक दृष्टिकोण को,बताते हैं।

From "idam adya" (this today) up to "aśucau" (in a foul place):

"Anekacittāḥ" (bewildered by many thoughts) implies a lack of certainty/determination.

"Aśucau" (in a foul place) refers to Hell, such as the Avīci hell, or to the continuous cycle of birth and death.

He elaborates on the continuity of their thirst for wealth by describing their "Manorājya" (mental fantasies)—starting with "idam."

"This wealth has been obtained by me today—at this moment—through this means; and I will very soon obtain this other desired object which is pleasing to the mind. This much is already accumulated and exists in my house; and this wealth too will again become even more abundant in the coming year."

Thus, agitated by the thirst for wealth, they fall into a foul hell—this connects with the subsequent verse.

Having thus described the characteristics of their actions and so forth, He now speaks of their attainment of hell caused by their mind's deep attachment to false (transient/evil) objects, beginning with the verse "idam adya."

They believe: "This has been obtained by me today through my own effort, not by mere chance (providence). Making effort in the same way, I will attain this 'manoratha'—this heart's desire.

This wealth exists for my enjoyment and it will remain by my will"—they do not realize that it will depart. "This wealth too will again be mine."

(They think): "This material object (wealth) has been obtained by me today, at this moment.

And I shall obtain this other desire which is pleasing to the mind.

And this (wealth) exists [with me]; and this wealth too will again be mine in the coming year; by that, I will become famous as a wealthy person."

"This has been obtained by me today"

—this meaning is clear.

इदम् this? अद्य today? मया by me? लब्धम् has been gained? इमम् this? प्राप्स्ये (I) shall obtain? मनोरथम् desire? इदम् this? अस्ति is? इदम् this? अपि also? मे to me? भविष्यति shall be? पुनः again? धनम् wealth.Commentary I will be able to acire all that the world possesses. Then I will be the lord of all wealth. No one will be eal to me on the surface of this earth.In future Next year this wealth also shall be mine. I will be known to the world as a man of immense wealth. People will address me as my lord.These demons (who think like this) become selfconceited on account of their wealth. Their heads are swollen with pride. They regard everyone else as worthless as straw. Pride of wealth destroyes their power of discrimination. They strive for happiness but they never obtain it. They are entangled in the meshes of Maya. They are wedded to sin and misry here and hereafter.

Idam, this thing; labham, has been gained; maya, by me; adya, today; prapsye, I shall acire; idam, this other; manoratham, desired object which is delectable to the mind. And idam, this; asti, is in hand; punah, again; idam, this; dhanam, wealth; api, also; bhavisyati, will come; me, to me, in the next year. Thery I shall become rich and famous.

This land, sons etc., have I gained solely by my ability and not by the help of any higher force. I shall attain this desire also myself and not by good fortune or any other means. This wealth, gained solely by my ability, is with me. And this also shall be mine through my own ability.