Bhagavad Gita - Chapter 16 - Shloka (Verse) 14

व्याख्या -- आसुरीसम्पदावाले व्यक्ति क्रोधके परायण होकर इस प्रकारके मनोरथ करते हैं -- असौ मया हतः शत्रुः -- वह हमारे विपरीत चलता था? हमारे साथ वैर रखता था? उसको तो हमने मार दिया है और हनिष्ये चापरानपि -- दूसरे जो भी हमारे विपरीत चलते हैं? हमारे साथ वैर रखते हैं? हमारा अनिष्ट सोचते हैं? उनको भी हम मजा चखा देंगे? मार डालेंगे। ईश्वरोऽहम् -- हम धन? बल? बुद्धि आदिमें सब तरहसे समर्थ हैं। हमारे पास क्या नहीं है हमारी बराबरी कोई कर सकता है क्या अहं भोगी -- हम भोग भोगनेवाले हैं। हमारे पास स्त्री? मकान? कार आदि कितनी भोग सामग्री है सिद्धोऽहम् -- हम सब तरहसे सिद्ध हैं। हमने तो पहले ही कह दिया था न वैसे हो गया कि नहीं हमारेको तो पहलेसे ही ऐसा दीखता है ये जो लोग भजन? स्मरण? जप? ध्यान आदि करते हैं? ये सभी किसीके बहकावेमें आये हुए हैं। अतः इनकी क्या दशा होगी? उसको हम जानते हैं। हमारे समान सिद्ध और कोई है संसारमें हमारे पास अणिमा? गरिमा आदि सभी सिद्धियाँ हैं। हम एक फूँकमें सबको भस्म कर सकते हैं। बलवान् -- हम बड़े बलवान् हैं। अमुक आदमीने हमारेसे टक्कर लेनी चाही? तो उसका क्या नतीजा हुआ आदि। परन्तु जहाँ स्वयं हार जाते हैं? वह बात दूसरोंको नहीं कहते? जिससे कि कोई हमें कमजोर न समझ ले। उन्हें अपने हारनेकी बात तो याद भी नहीं रहती? पर अभिमानकी बात उन्हें याद रहती है। सुखी -- हमारे पास कितना सुख है? आराम है। हमारे समान सुखी संसारमें कौन हैऐसे व्यक्तियोंके भीतर तो जलन होती रहती है? पर ऊपरसे इस प्रकारकी डींग हाँकते हैं।

अमुक देवदत्त नामक दुर्जय शत्रु तो मेरे द्वारा मारा जा चुका? अब दूसरे पामर निर्बल शत्रुओंको भी मैं मार डालूँगा? यह बेचारे गरीब मेरा क्या करेंगे जो किसी तरह भी मेरे समान नहीं हैं। मैं ईश्वर हूँ? भोगी हूँ? सब प्रकारसे सिद्ध हूँ तथा पुत्रपौत्र और नातियोंसे सम्पन्न हूँ। मैं केवल साधारण मनुष्य ही नहीं हूँ? बल्कि बड़ा बलवान् और सुखी भी मैं ही हूँ? दूसरे सब तो भूमिपर भाररूप ही उत्पन्न हुए हैं।

(The demoniac person implies that) "Even an enemy capable of obstructing my stated intentions is not possible/does not exist"—this is expressed by "asau" (that enemy...).

(Doubt:) Even if you defeat those who are inferior to you, the defeat of enemies who are equal to you is not certain? Anticipating this doubt, he says "sarvathā" (implying he will kill the others/all of them).

(Doubt:) Even if you have excessive lordship (wealth/power), where is your capacity for enjoyment? Anticipating this, he says "aham" (I am the enjoyer).

He clarifies the very state of being "siddha" (perfect/successful) with the word "sampanna" (prosperous/accomplished).

"Balavān" (strong) means vigorous. "Sukhī" (happy) means free from disease.

(The demoniac person implies that) "Regarding my stated intention, even an obstructing enemy is not possible"—this is what he says. "That unconquerable enemy named 'Devadatta' (a generic name) has been killed by me, and I shall kill the other wretched ones as well."

(Doubt): "But if ascetics (people of virtue/spiritual power) exist, how do you have the power to defeat everyone?" Anticipating this doubt, he replies: "What will those ascetics do? For in every way, there is no one equal to me."

He expresses this by saying "I am the Lord." He is merely displaying his excessive lordship. "I am the enjoyer"—meaning I am possessed of all instruments of enjoyment. "I am Siddha (perfect/successful)"—meaning I am endowed with sons, etc. "I am strong"—not merely with human strength. "And I alone am happy."

Through the meanings of the first and second halves (of the verse), the commentator describes their devotion to anger and lust respectively, beginning with "asau" (that enemy...).

"Ishvara" (Lord) means capable of restraining or controlling everyone. "Siddha" (Perfect/Successful) means one who has obtained all means of enjoyment. "Balavān" (Strong) means capable/powerful enough to enjoy sense objects. Therefore, he is "Sukhī" (happy).

(He thinks): "That enemy has been killed by me, the strong one. I, who am brave and resolute, will kill other enemies as well.

What is the use here of the paraphernalia of 'Adrishta' (unseen fate/destiny) imagined by the weak-minded and weak people?" Furthermore, "I am the Lord"—meaning I am independent, and I alone am the controller of others.

"I am the enjoyer"—I am an enjoyer by my own nature/effort, not because of fate etc. "I am Siddha (perfect)"—I am self-perfected, not arising from any fate or destiny.

Similarly, I am "strong" by myself and "happy" by myself.

Moreover—regarding "asau" etc. "Siddhaḥ" means one who is 'kṛtakṛtyaḥ' (accomplished/successful/one who has achieved his ends). The rest is clear.

Thus the intention regarding the attainment of the desired was stated; now (the intention) regarding the removal of the undesired is stated -- with 'Asau maya' (That one by me).

Here he states that 'Maya' (By me) etc. implies pride in possessing qualities useful for killing enemies -- with 'Balavata' (By the strong). 'Shurah' (Valiant) -- one whose nature is to enter fearlessly treating the enemy force like straw, like a tiger etc.; because 'Shura' is read as the opposite of 'Bhiru' (coward) in 'Shuram bhirum kavim jadam' (The valiant, the coward, the poet, the dullard...). 'Vira' (Hero) here means devoid of defects like fatigue etc. in valor.

What is the reason for relying merely on one's own capability, disregarding the 'Adrishta' (Unseen merit/demerit) which is the object of activity of infinite wise men? To this he says -- 'Kimatra' (What here...).

'Mandadhibhih' (By the dull-witted) -- this is the intention -- greedy for acquiring wealth etc., deceived by texts with hidden motives, engaged in charity, sacrifices etc., abandoning even the accomplished wealth, they become miserable -- thus.

'Durbalaih' (By the weak) -- for indeed the strong cannot be deceived; 'Conciliation (Sama) is not effective for merit among Rakshasas; nor is Charity (Dana) appropriate among the wealthy; people arrogant with strength are not to be conquered by Dissension (Bheda); this Valor (Parakrama) alone appeals to me' [Valmiki Ramayana 5.41.3] -- according to this maxim, this is the idea.

'Parikalpitena' (By the imagined one) -- meaning not by the (God) established by the proof of direct perception and invariable concomitance intended by the word Lokayata (Materialist).

Thus the delusion that attainment of desired and removal of undesired depends merely on one's own capability was stated; now the delusion of independence from the causal Adrishta etc. even in one's own capability etc. is stated -- with 'Ishvaro'ham' (I am the Lord) etc., he says -- 'Tatha ca' (And so...).

That the absence of anyone to rule over him -- like the Lord of All -- is also intended here by the word 'Ishvara', he says -- 'Svadhino'ham' (I am independent). That the pride of being the ruler of everything other than oneself is also intended here, he says -- 'Anyesham ca' (And of others...). 'The earth-circle is on your shoulders', 'You indeed are the ruler of all' -- when stated thus, only by the statement of being such is the possibility of such pleasure etc.

Due to consistency with the preceding and succeeding context, 'Bhogi' refers to the capacity for enjoyment; 'Tatra aham cet' (If I am there...) -- not being such by the nature of Dharma, he states the intention of the word 'Aham' -- 'Svata eva' (Inherently/By myself). 'Siddhah' means endowed with excellence of knowledge etc.; this is the meaning. Or 'Siddhasamihita' (One whose desires are accomplished).

'Sukhi' -- meaning possessed of happiness like birth of a son etc. The repetition of words 'Bhogi' and 'Sukhi' is avoided by intending them as cause and fruit respectively. That these attributes ranging from Lordship up to noble lineage are rooted in the remaining (prarabdha) karma has been established earlier itself by Shrutis and Smritis.

इस श्लोक का अनुवाद ही इसकी व्याख्या भी है और बहुसंख्यक लोगों के जीवन की भी यही व्याख्या है सारांशत? यह अभिमानी जीव की सफलता का गीत है? जिसे एक नितान्त आसुरी पुरुष अपने मन में सदैव गुनगुनाता रहता है। इस आसुरी लोरी के मादक प्रभाव में? मनुष्य के श्रेष्ठ और दिव्य संस्कार उन्माद की निद्रा में लीन हो जाते हैं।एक भौतिकवादी पुरुष की स्वयं के विषय में क्या धारणा होती है सुनो

Regarding the section from "idam adya" (this today) up to "aśucau" (in a foul place):

"Anekacittāḥ" (bewildered by many thoughts) implies a state caused by the lack of determination or certainty.

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

Having thus elaborated on greed, he now elaborates on their anger by describing their intentions—starting with "asau." "That enemy named Devadatta, who was extremely difficult to conquer, has been killed by me; therefore, now I will easily kill all other enemies as well."

The meaning is that no one will survive in my presence. By the particle "cha" (and), the intention implies: "I will not only kill them but also seize their wives, wealth, etc."

(Doubt): "From where do you get such power, seeing that enemies equal to or greater than you are possible?" To this, he says: "Ishvara" (I am the Lord). "I am the Lord, not merely a human, such that there could be anyone equal to or greater than me. What will these wretched ones do? In every way, there is no one equal to me." With this intention, he explains his lordship via "aham" etc.:

"Because I am the enjoyer—equipped with all instruments of enjoyment. I am Siddha (successful/perfect)—endowed with helpers like sons and servants. I am strong even by myself—extremely vigorous. I am happy—completely free from disease.

"This enemy here has been killed by me; I will kill others like him as well"—

they do not realize that the outcome could be contrary to this due to the Lord's will.

"I am the Lord—capable of performing all actions.

I am the enjoyer—possessing the means of enjoyment and I am the doer. I am Siddha—accomplished (one who has achieved his ends). I am strong—capable of crushing the benevolence of others. I am happy—one whose desired means are achieved.

"That unconquerable enemy named Devadatta has been killed by me. And I shall kill the other wretched ones as well. What will these ascetics (or poor wretches) do? In every way, there is no one equal to me."

How am I the Lord? "I am the enjoyer. I am Siddha (perfect/successful) in every way—endowed with sons and grandsons. I am not merely a human.

I alone am strong and happy; others have descended merely to be a burden on the earth.

Moreover—thinking "That one has been killed by me," and failing to grasp the 'Abheda' (non-difference/unity of being),

they think "I am the Lord, I shall rejoice." Thus, they are deluded by ignorance.

असौ that? मया by me? हतः slain? शत्रुः enemy? हनिष्ये (I) shall slay? च and? अपरान् others? अपि also? ईश्वरः Lord? अहम् I? अहम् I? भोगी the enjoyer? सिद्धः perfect? अहम् I? भोगी the enjoyer? सिद्धः perfect? अहम् I? बलवान् powerful? सुखी happy.Commentary I will be the lord of all I survey. I will kill everyone who will not serve me. In fact I am the lord of all creation. I will be successful in all my undertakings. I have got plenty of landed property? cattle and immense wealth. I have got plenty of children and grandchildren. Even Indra is not eal to me. I am not an ordinary man. I am very powerful? strong? healthy and happy in every respect.In this verse there is a description of the vain imaginations of the people of demoniacal nature.

Asau, that; unconerable satruh, enemy, named Devadatta; hatah, has been killed; naya, by me; and hanisye, I shall kill; aparan, the other wretched ones. What will these pitiable persons do? There is none eal to me at all. Aham, I; am the isvarah, lord; I am the bhogi, enjoyer; and I am siddhah, well-established in every respect-I am blessed with sons, and grandsons born of sons and daughters. Not only am I a man, but I am also balavan, mighty; and I myself am sukhi, happpy; others are born to be but a burden to the earth!

This enemy has been slain by me, powerful as I am. I shall slay other enemies also - I who am heoric and valiant. What is the use of the conception of destiny, which is only an imagination of weak people of little understanding?
Similarly:
I am 'the lord,' viz., I am independent, and I am also the ruler of others. I am the 'enjoyer,' viz., I am the enjoyer through my own powers, and not through good fortune etc. I am 'successful,' viz., I am successful by myself and not through any destiny etc. Likewise, I am strong and happy by myself.