Bhagavad Gita - Chapter 16 - Shloka (Verse) 15

व्याख्या -- आसुर स्वभाववाले व्यक्ति अभिमानके परायण होकर इस प्रकारके मनोरथ करते हैं, -- आढ्योऽभिजनवानस्मि -- कितना धन हमारे पास है कितना सोनाचाँदी? मकान? खेत? जमीन हमारे पास है कितने अच्छे आदमी? ऊँचे पदाधिकारी हमारे पक्षमें हैं हम धन और जनके बलपर? रिश्वत और सिफारिशके बलपर जो चाहें? वही कर सकते हैं।कोऽन्योऽस्ति सदृशो मया -- आप इतने घूमेफिरे हो? आपको कई आदमी मिले होंगे पर आप बताओ? हमारे समान आपने कोई देखा है क्या यक्ष्ये दास्यामि -- हम ऐसा यज्ञ करेंगे? ऐसा दान करेंगे कि सबपर टाँग फेर देंगे थोड़ासा यज्ञ करनेसे? थोड़ासा दान देनेसे? थोड़ेसे ब्राह्मणोंको भोजन कराने आदिसे क्या होता है हम तो ऐसे यज्ञ? दान आदि करेंगे? जैसे आजतक किसीने न किये हों। क्योंकि मामूली यज्ञ? दान करनेसे लोगोंको क्या पता लगेगा कि इन्होंने यज्ञ किया? दान दिया। बड़े यज्ञ? दानसे हमारा नाम अखबारोंमें निकलेगा। किसी धर्मशालामें मकान बनवायेंगे? तो उसमें हमारा नाम खुदवाया जायेगा? जिससे हमारी यादगारी रहेगी। मोदिष्ये -- हम कितने बड़े आदमी हैं हमें सब तरहसे सब सामग्री सुलभ है अतः हम आनन्दसे मौज करेंगे।इस प्रकार अभिमानको लेकर मनोरथ करनेवाले आसुर लोग केवल करेंगे? करेंगे -- ऐसा मनोरथ ही करते रहते हैं? वास्तवमें करतेकराते कुछ नहीं। वे करेंगे भी? तो वह भी नाममात्रके लिये करेंगे (जिसा उल्लेख आगे सत्रहवें श्लोकमें आया है)। कारण कि इत्यज्ञानविमोहिताः -- इस प्रकार तेरहवें? चौदहवें और पन्द्रहवें श्लोकमें वर्णित मनोरथ करनेवाले आसुर लोग अज्ञानसे मोहित रहते हैं अर्थात् मूढ़ताके कारण ही उनकी ऐसे मनोरथवाली वृत्ति होती है। सम्बन्ध -- परमात्मासे विमुख हुए आसुरी सम्पदावालोंको जीतेजी अशान्ति? जलन? संताप आदि तो होते ही हैं? पर मरनेपर उनकी क्या गति होती है -- इसको आगेके श्लोकमें बताते हैं।

मैं धनसे सम्पन्न हूँ और वंशकी अपेक्षासे अत्यन्त कुलीन हूँ? अर्थात् सात पीढ़ियोंसे श्रोत्रिय आदि गुणोंसे सम्पन्न हूँ। सुतरां धन और कुलमें भी मेरे समान दूसरा कौन है। अर्थात् कोई नहीं है। मैं यज्ञ करूँगा अर्थात् यज्ञद्वारा भी दूसरोंका अपमान करूँगा? नट आदिको धन दूँगा और मोद -- अतिशय हर्षको प्राप्त होऊँगा इस प्रकार वे मनुष्य अज्ञानसे मोहित अर्थात् नाना प्रकारकी अविवेकभावनासे युक्त होते हैं।

He asserts, "There is no one equal to me in learning, conduct, wealth, and lineage"—this is conveyed by "āḍhyaḥ" (wealthy).

Even then, anticipating a doubt that someone else might become superior through sacrifices and charity or their results, he adds "kiñcha" (moreover... "I will sacrifice").

And that this intention of theirs is not proper (sādhīyān) is stated by the phrase "ity evam" (thus [deluded]...).

He again describes the intention of the demoniacs. "Āḍhyaḥ" means wealthy. "Abhijanavān" means "I am endowed with noble lineage, such as having seven generations of Vedic scholars (Shrotriyas); therefore, who else is equal to me, the wealthy one?" The meaning is: no one.

Moreover, he says, "I will become superior to others through sacrifices and charity and their results." "Yakṣye" (I will sacrifice)—meaning "I will overpower others even through that means (Yoga)." "Dāsyāmi" (I will give)—"I will give to actors, sycophants, etc." "Modiṣye" (I will rejoice)—"I will attain joy and the excessive fruit of sacrifice and charity."

"And by charity etc., I will surpass others"—thinking thus, they are "deluded by ignorance," meaning variously deluded, having fallen into a state of non-discrimination. The implication is that their intention is not virtuous and is never to be adopted.

"Āḍhyaḥ" means wealthy. "Abhijanavān" means of noble birth.

"Ajñānena" means by non-discrimination. "Mohitāḥ" means led into various kinds of delusion.

(The demoniac person thinks): "I am wealthy by myself. I am of noble birth—meaning I am born in a high family by my own merit alone. In this world, who else is there like me who has obtained all this glory through his own power?

I myself will perform sacrifices, I will give charity, I will rejoice." Thus deluded by ignorance, they think that it is possible to perform sacrifices, charity, etc., by themselves alone, independent of the Lord's grace.

Moreover—regarding "āḍhya" etc. "Āḍhyaḥ" means endowed with wealth, etc. "Abhijanavān" means of noble lineage.

"Yakṣye" (I will sacrifice)—meaning, even by performing sacrifices etc., I will attain greater prestige than other initiates.

"Dāsyāmi" (I will give)—I will give to those who praise me. "Modiṣye"—I will attain joy. Thus, "deluded by ignorance" means they have been led into false attachment (wrong conviction).

"In this world"—their intention is that there is indeed no other world. Or, the phrase "in this world," implied by the verb "asti" (is), is used to express a denial of any equal at any time. The meaning is: even if one searches the entire world.

He denies anyone similar in terms of the specific attributes mentioned, even individually, by saying "by my own power..." When just saying "Who is like me?" would have sufficed, the use of the word "anyaḥ" (other) is to indicate that mere "otherness" (being someone else than me) is the cause of their inability. Or, it implies: "There is no other like me; I alone am like myself"—similar to the verse "The sky is like the sky, the ocean is like the ocean, the battle of Rama and Ravana is like the battle of Rama and Ravana."

"I will sacrifice, I will give"—this is stated purely out of hypocrisy (Dambha), resting merely on an imitation of Sattvic people. This is because immediately after (in 16.17), it is qualified by "hypocritically and without following scriptural injunctions."

"Modiṣye" (I will rejoice)—not in the sense of desiring Heaven etc., but rather by gaining titles like "Great" etc., due to being a sacrificer (Yajmana).

Even in the resolution "I will sacrifice," etc., the commentator points out the affliction of egoism relevant to the context: "independent of the Lord's grace."

The phrase "deluded by ignorance" is sufficient, but "they think" is added for clarity.

अज्ञान और उससे उत्पन्न विपरीत ज्ञान से मोहित तथा गर्व और मद से उन्मत्त आसुरी पुरुष जगत् की ओर इसी भ्रामक दृष्टि से देखता है। ऐसी स्थिति में स्वयं का तथा जगत् के साथ अपने संबंध का त्रुटिपूर्ण मूल्यांकन करना स्वाभाविक ही है। उसे अपने धन? वैभव और कुल का इतना अभिमान होता है कि वह अपने समक्ष सभी को तुच्छ समझता है। स्वयं ही समाज से बहिष्कृत होकर वह मिथ्या अभिमान के महल में रहता है और असंख्य प्रकार की मानसिक यातनाओं का कष्ट भी भोगता रहता है। उसकी महत्त्वाकांक्षा यह होती है कि यज्ञादि के द्वारा वह देवताओं पर भी शासन करे और दान के द्वारा सम्पूर्ण जगत् का क्रय कर ले। इस प्रकार? सम्मानित और पूजित होकर मैं मौज करूँगा। वे अज्ञान के गर्त में पड़े हुए आसुरी पुरुष के कुछ अत्यन्त विक्षिप्ततापूर्ण कथन हैं।उपर्युक्त तीन श्लोकों का सारांश बताते हुए कहते हैं

Regarding the section starting with "iham adya" (this today) and ending with "aśucau" (in a foul place).

"Anekacittāḥ" (bewildered by many thoughts) implies a state arising from a lack of determination (certainty).

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

(Doubt): "But surely someone might be equal to you in wealth or lineage?" Anticipating this, he says "āḍhyaḥ" (wealthy). "I am wealthy and I alone am 'abhijanavān' (of noble lineage); therefore, who else is equal to me? Meaning, no one."

(Doubt): "Someone might be equal to you through sacrifice or charity?" Anticipating this, he says "yakṣye" (I will sacrifice).

"I will sacrifice—meaning even by sacrifice, I will overpower others. I will give money to my praisers (sycophants) and to actors, etc. And then I will 'modiṣye'—meaning I will obtain pleasure in the company of dancing girls, etc." Thus, deluded by ignorance—meaning non-discrimination—they are led into various kinds of delusion or a succession of errors.

Moreover, "āḍhyaḥ" means possessing abundant wealth. "Abhijanavān" means born in a good/noble family. "Who else is like—equal to—me?" Meaning, no one.

"Nevertheless, I will sacrifice"—meaning I will perform sacrifices etc. for the sake of prestige. "I will give"—to low people and followers. "I will rejoice"—I will attain happiness.

Being deluded by ignorance in this manner, they become deeply attached to the aforementioned (demoniac) qualities.

"Āḍhyaḥ"—by wealth. "Abhijanavān"—endowed with a lineage possessing attributes like being Shrotriyas (Vedic scholars) for seven generations—"even in that regard, there is no one equal to me. Who else is similar or equal to me?"

Moreover, "Yakṣye"—I will overpower others even through sacrifice. "Dāsyāmi"—I will give to actors, etc. "Modiṣye"—and I will attain excessive joy.

"Iti evam"—thus deluded by ignorance, they have fallen into various states of non-discrimination.

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

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

आढ्यः rich? अभिजनवान् wellborn? अस्मि (I) am? कः who? अन्यः else? अस्ति is? सदृशः eal? मया to me? यक्ष्ये (I) will sacrifice? दास्यामि (I) will give? मोदिष्ये (I) will rejoice? इति thus? अज्ञानविमोहिताः deluded by ignorance.Commentary Kubera (the god of wealth) may be wealthy? but he cannot be compared with me. Even Vishnu Himself does not possess the wealth that I possess. In comparison with my illustrious family and the extent of my relations even Brahma is indeed of inferior descent. They are as nothing when compared with me. Who then is there in the whole world eal to meWellborn Born in a family learned in the scriptures for seven generations. None is eal to me in this respect. I will do may sacrificial rites to get name and fame. None is eal to me in this respect also. I will give money and presents to those who entertain me with dance? music and songs in praise of me. None is eal to me in charity (giving) also. I will indulge in eating? drinking and women.

Adhyah, I am rich in wealth; abhi-janavan, high-born in respect of my lineage; my seven generations are endowed with Vedic learnig etc. From that point of view also there is none eal to me. Kah anyah, who else; asti, is there; sadrsah, similar; maya, to me? Besides, yaksye, I shall perform sacrifices; in respect of sacrifices also I shall defeat others. Dasyami, I shall give-to actors and others; modisye, I shall rejoice, and I shall derive intense joy. Iti, thus; are they ajnana-vimohitah, diversely deluded by non-discrimination, subject to various indiscrimination.

'I am rich by myself. Who else is there in this world like me gaining all glory with his own ability? I myself shall sacrifice, I shall give alms and I shall rejoice' - thus they think deluded by ignorance, viz., deluded by ignorance that they are themselves capable of offering sacrifices, gifts etc., unaided by the grace of God.