Bhagavad Gita - Chapter 16 - Shloka (Verse) 16

व्याख्या -- अनेकचित्तविभ्रान्ताः -- उन आसुर मनुष्योंका एक निश्चय न होनेसे उनके मनमें अनेक तरहकी चाहना होती है? और उस एकएक चाहनाकी पूर्तिके लिये अनेक तरहके उपाय होते हैं तथा उन उपायोंके विषयमें उनका अनेक तरहका चिन्तन होता है। उनका चित्त किसी एक बातपर स्थिर नहीं रहता? अनेक तरहसे भटकता ही रहता है।मोहजालसमावृताः -- जडका उद्देश्य होनेसे वे मोहजालसे ढके रहते हैं। मोहजालका तात्पर्य है कि तेरहवेंसे पन्द्रहवें श्लोकतक काम? क्रोध और अभिमानको लेकर जितने मनोरथ बताये गये हैं? उन सबसे वे अच्छी तरहसे आवृत रहते हैं अतः उनसे वे कभी छूटते नहीं। जैसे मछली जालमें फँस जाती है? ऐसे ही वे प्राणी मनोरथरूप मोहजालमें फँसे रहते हैं। उनके मनोरथोंमें भी केवल एक तरफ ही वृत्ति नहीं होती? प्रत्युत दूसरी तरफ भी वृत्ति रहती है जैसे -- इतना धन तो मिल जायगा? पर उसमें अमुकअमुक बाधा लग जायगी तो हमारे पास दो नम्बरकी इतनी पूँजी है? इसका पता राजकीय अधिकारियोंको लग जायगा तो हमारे मुनीम? नौकर आदि हमारी शिकायत कर देंगे तो हम अमुक व्यक्तिको मार देंगे? पर हमारी न चली और दशा विपरीत हो गयी तो हम अमुकका नुकसान करेंगे? पर उससे हमारा नुकसान हो गया तो -- इस प्रकार मोहजालमें फँसे हुए आसुरी सम्पदावालोंमें काम? क्रोध और अभिमानके साथसाथ भय भी बना रहता है। इसलिये वे निश्चय नहीं कर पाते। कहींपर जाते हैं ठीक करनेके लिये? पर हो जाता है बेठीक मनोरथ सिद्ध न होनेसे उनको जो दुःख होता है? उसको तो वे ही जानते हैंप्रसक्ताः कामभोगेषु -- वस्तु आदिका संग्रह करने और उसका उपभोग करनेमें तथा मानबड़ाई? सुखआराम आदिमें वे अत्यन्त आसक्त रहते हैं।पतन्ति नरकेऽशुचौ -- मोहजाल उनके लिये जीतेजी ही नरक है और मरनेके बाद उन्हें कुम्भीपाक? महारौरव आदि स्थानविशेष नरकोंकी प्राप्ति होती है। उन नरकोंमें भी वे घोर यातनावाले नरकोंमें गिरते हैं। नरके अशुचौ कहनेका तात्पर्य यह है कि जिन नरकोंमें महान् असह्य यातना और भयंकर दुःख दिया जाता है? ऐसे घोर नरकोंमें वे गिरते हैं (टिप्पणी प0 822) क्योंकि जिनकी जैसी स्थिति होती है? मरनेके बाद भी उनकी वैसी (स्थितिके अनुसार) ही गति होती है। सम्बन्ध -- भगवत्प्राप्तिके उद्देश्यसे विमुख हुए आसुरीसम्पदावालोंके दुराचारोंका फल नरकप्राप्ति बताकर? दुराचारोंद्वारा बोये गये दुर्भावोंसे वर्तमानमें उनकी कितनी भयंकर दुर्दशा होती है और भविष्यमें उसका क्या परिणाम होता है -- इसे बतानेके लिये आगेका (चार श्लोकोंका) प्रकरण आरम्भ करते हैं।

उपर्युक्त अनेक प्रकारके विचारोंसे भ्रान्तचित्त हुए और मोहरूप जालमें फँसे हुए? अर्थात् अविवेक ही मोह है? वह जालकी भाँति फँसानेवाला होनेसे जाल है? उसमे फँसे हुए? तथा विषय भोगोंमें अत्यन्त आसक्त हुए -- उन्हींमें गहरे डूबे हुए मनुष्य? उन भोगोंके द्वारा पापोंका सञ्चय करके? वैतरणी आदि अशुद्ध नरकोंमें गिरते हैं।

"Kāmāḥ" means sense objects; in their "bhogeṣu"—meaning, in the enjoyments impelled by those desires.

In anticipation of the question as to what happens to those who are devoid of discrimination between what should be done and what should not be done—due to acting contrary to the stated manner (of right conduct)—He says "aneka" etc.

Addressing the expectation regarding where such demoniac people with these intentions, bereft of discrimination between right and wrong action, go, He says: "Anekacittavibhrāntāḥ"—deluded by "aneka citta," meaning by the aforementioned wicked resolves; variously deluded.

"Mohajālasamāvṛtāḥ"—'Moha' (delusion) is the lack of discrimination between what is to be done and what is not, what is beneficial and harmful, essential and non-essential, acceptable and rejectable. That itself is like a 'jāla' (net) because it covers or obstructs; by it, they are completely enveloped—just as birds are caught in a thread net.

"Prasaktāḥ"—deeply attached to "kāmabhogasa," i.e., the enjoyment of objects of desire; steeped in that alone.

Being such, and with sins accumulating thereby, they fall into "aśucau"—a foul hell like Vaitarani, filled with excrement, urine, etc.

"Aneka"—that which is not one; those whose mind ("citta") is attached to many ("aneka") aforementioned objects have "no single object of contemplation"—they are "anekacittāḥ." And they are "vibhrāntāḥ" (deluded)—agitated by specific confusion such as "Should I accomplish this first or that first?"—hence "anekacittavibhrāntāḥ."

"Moha"—considering unreal things to be real is delusion; that itself is the net; they are completely covered by it.

"Prasaktāḥ"—deeply attached.

"Aśucau"—into a place full of filth like excrement and urine.

Thinking that everything can be done by oneself alone without the assistance of unseen fate (Adrishta) or the Lord, and thinking "I will do this, and I will do that, and I will do the other"—they are "anekacittavibhrāntāḥ"—deluded by having a manifold mind (scattered thoughts). Completely enveloped by such a net of delusion and deeply attached to the enjoyment of desires,

they die in the midst (of their pursuits) and fall into a foul hell.

Listen to what such people attain—regarding "aneka" etc.

"Anekacittam" refers to the mind engaged in many desires/fancies; by that, they are "vibhrāntāḥ"—meaning distracted or bewildered. They are "covered by a net of delusion"—like fish restrained by a net made of threads.

Being thus attached and deeply engrossed in the enjoyment of desires, they fall into a foul and filthy hell.

Those who have placed their burden on the Lord are usually resolved (steady/certain); the opposite of that is described here—thinking "Everything is done by me alone."

"Iti kṛtvā" means "thinking thus." The mind associated with the function of anxiety is "Citta"; its "manifoldness" (anekatva) is mentioned due to the variety of its activities, shown by thoughts like "I will do thus," etc.

"Vibhrāntāḥ" means distracted. Alternatively, 'vibhānti' means contrary knowledge (error), while 'moha' is ignorance. Or, following the maxim "A task thought of in one way is executed by Fate in another," the commentary describes the anxieties themselves as being forms of delusion with the phrase "evam rūpeṇa" (in such a form).

"Desire is never pacified by the enjoyment of desires, [but grows like fire fed by ghee]"—this meaning is illuminated by the prefix [in "prasaktāḥ"], hence he explains it as "prakarṣeṇa saktāḥ" (excessively attached).

"This has been done, this is to be done, this other is done or undone—while one is thus engaged in striving, Death brings him under control"—this idea is conveyed by "madhye mṛtāḥ" (dying in the middle/meantime).

"Aśucau" (in the foul): The adjective 'foul' is applied to hell with the intention that the fruit for those addicted to desire-gratification is of a similar nature. Foulness consists of being full of pus, blood, fat, etc.

अनेकचित्त विभ्रान्ता आत्मकेन्द्रित और विषयासक्त पुरुष का मन सदैव अस्थिर रहता है। अनेक प्रकार की भ्रामक कल्पनाओं में वह अपनी मन की एकाग्रता की क्षमता को क्षीण कर लेता है।मोहजाल समावृता यदि ऐसे आसुरी पुरुष का मन सारहीन स्वप्नों में बिखरा होता है? तो उसकी बुद्धि की स्थिति भी दयनीय ही होती है। विवेक और निर्णय की उसकी क्षमता मोह और असत् मूल्यों में फँस जाती है। आश्रियविहीन बुद्धि किस प्रकार उचित निर्णय और जीवन का सही मूल्यांकन कर सकती है ऐसे दोषपूर्ण मन और बुद्धि के द्वारा जगत् का अवलोकन करने पर सर्वत्र विषमता और विकृति के ही दर्शन होंगे? समता और संस्कृति के नहीं।विषयों में आसक्त जिस पुरुष की बुद्धि मोह से आच्छादित हो और मन विक्षेपों से अशान्त हो? तो उसकी इन्द्रियाँ भी असंयमित ही होंगी। यदि कार की चालकशक्ति ही मदोन्मत्त हो? तो कार की गति भी संयमित नहीं हो सकती। इस लिए? ऐसे आसुरी स्वभाव के पुरुष विषयभोगों में अत्यधिक आसक्त हो,जाते हैं।वे अपवित्र नरक में गिरते हैं शरीर से थके? मन से भ्रमित और बुद्धि से विचलित ये लोग यहीं पर स्वनिर्मित नरक में रहते हैं तथा अपने दुख और कष्ट सभी को वितरित करते हैं। इस तथ्य को समझने के लिए हमें कोई महान् दार्शनिक होने की आवश्यकता नहीं है। मनुष्य में यह सार्मथ्य है कि वह समता के दर्शन से नरक को स्वर्ग में परिवर्तित कर सकता है और विषमता के दर्शन से स्वर्ग को नरक भी बना सकता है। अयुक्त व्यक्तित्व का पुरुष किसी भी स्थिति में शान्ति और पूर्णता का अनुभव नहीं करता। यदि समस्त वातावरण और परिस्थितियाँ अनुकूल भी हों? तो वह अपनी आन्तरिक पीड़ा और दुख के द्वारा उन्हें प्रतिकूल बना देता है।यदि इन आसुरी गुणों से युक्त केवल एक व्यक्ति भी सुखद परिस्थितियों को दुखद बना सकता है? तो हम उस जगत् की दशा की भलीभांति कल्पना कर सकते हैं जहाँ बहुसंख्यक लोगों की कमअधिक मात्रा में ये ही धारणायें होती हैं। स्वर्ग और नरक का होना हमारे अन्तकरण की समता और विषमता पर निर्भर करता है।आगे 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.

Regarding "aneka" etc.: They are variously deluded by "many cittas" of the aforementioned kind—meaning by various wicked resolves. This is because they are covered by a net of delusion ("mohajāla").

Moha is the inability to discriminate between what is beneficial and what is harmful; that itself is a 'net' because, being of the nature of a covering, it causes bondage; by it, they are completely covered or surrounded on all sides. The meaning is that they are rendered helpless like fish trapped in a thread net.

For this very reason, they are "prasaktāḥ" (deeply attached) to the enjoyment of desires even though these cause their own harm—being wholly dedicated to them. Accumulating sin every moment, they fall into foul ("aśucau") hells like Vaitarani, which are full of excrement, urine, phlegm, etc.

He states the fruit of those who are thus deeply attached—"aneka" etc.

Their mind is occupied with "aneka" (many) petty deities or desires; by that, they are "vibhrāntāḥ"—specifically deluded or distracted. They are "samāvṛtāḥ"—completely covered—by that very web of delusion created by error, just as birds are caught in a net of threads and are unable to escape from it.

If, even in that state, they were to practice remembrance of Me, etc., then they would not fall; but like birds, they are intent on thoughts of their own families. Being "prasaktāḥ" (attached) to the enjoyment of desires in the manner previously described,

they fall into a "foul" hell—which is of the nature of sin, a repository of supreme sorrow, and consists of sense-pleasures that generate attachment. By the mention of "falling," their helplessness is indicated.

"Anekacittavibhrāntāḥ"—They are variously deluded by "many cittas" (thoughts/minds) of the kind previously described.

"Mohajālasamāvṛtāḥ"—Moha is non-discrimination or ignorance; since it is of the nature of a covering, it is like a net; by that, they are enveloped.

"Prasaktāḥ"—Attached to the enjoyment of desires, meaning seated or steeped in that alone; having accumulated sins thereby, they fall into "aśucau"—a foul hell like Vaitarani, etc.

Regarding "aneka" etc. As stated in the Brahmanda Purana: "He who is ignorant and only half-awakened, yet declares 'I am Brahman,' is cooked in the nets of terrible hells; there is no doubt about this."

Such people of wicked knowledge, being attached to the enjoyment of desires, fall into a foul hell.

अनेकचित्तविभ्रान्ताः bewildred by many a fancy? मोहजालसमावृताः entangled in the snare of delusion? प्रसक्ताः addicted? कामभोगेषु to the gratification of lust? पतन्ति (they) fall? नरके into hell? अशुचौ foul.Commentary Just as a man utters many incoherent words when he gets delirium or high fever? so also these diabolical men prattle about their desires? sensual enjoyment? etc. They commit,countless sins and so they fall into a foul hell such as the Vaitarani. Delusion is a snare because those who are deluded are entrapped. They are caught like fish in the meshes of the net of delusion. They are enveloped by the net on four sides. They are bewildered as to what to do first and what next. As they are enveloped or covered by delusion? they are bewildered in various ways by entertaining various evil thoughts. They have no discrimination between the proper or beneficial and improper or harmful Sadhanas. The lack of the knowledge of the distinction between these two is Moha. As Mohas is a veil and a cause of bondage it is compared to a net.All the alities mentioned above lead to downfall.

Aneka-citta-vibhrantah, bewildered by numerous thoughts, confounded variously by thoughts of the kind stated above; moha-jala-samavrtah, caught in the net of delusion-moha is non-discrimination, lack of understanding; that itself is like a net because of its nature of covering; enshrouded by that; prasaktah, engrossed; kama-bhogesu, in the enjoyment of desirable objects, being immersed in that itself; they patanti, fall, owing to the sins accumulated thery; asucau, into a foul; narake, hell, such as Vaitarani. [Vaitarani: It is the most terrible place of punishment; a river filled with all kinds of filth-blood, hair, bones etc., and running with great impetuosity, hot and fetid. The other hells are Tamisra, Andhatamisra, Raurava, Kumbhipaka, and so on.]

As do not accept the need for the help of past Karma and the Lord for their achievements and believe them to be only due to their own efforts, they are 'bewildered' by many thoughts, 'Thus I shall do, this I shall accomplish, and still another I shall achieve.' In this way they are ensnared by the net of delusion. Highly addicted to sensual enjoyments, they die in the middle of such enjoyments and fall into foul Naraka [Naraka is sometimes translated as hell. This is the Christian conception. In the Hindu view it is purgatory where through intense sufferings the Jiva is purged of sins].