Bhagavad Gita - Chapter 16 - Shloka (Verse) 17

व्याख्या -- आत्मसम्भाविताः -- वे धन? मान? बड़ाई? आदर आदिकी दृष्टिसे अपने मनसे ही अपनेआपको बड़ा मानते हैं? पूज्य समझते हैं कि हमारे समान कोई नहीं है अतः हमारा पूजन होना चाहिये? हमारा आदर होना चाहिये? हमारी प्रशंसा होनी चाहिये। वर्ण? आश्रम? विद्या? बुद्धि? पद? अधिकार? योग्यता आदिमें हम सब तरहसे श्रेष्ठ हैं अतः सब लोगोंको हमारे अनुकूल चलना चाहिये।स्तब्धाः -- वे किसीके सामने नम्र नहीं होते? नमते नहीं। कोई सन्तमहात्मा या अवतारी भगवान् ही सामने क्यों न आ जायँ? तो भी वे उनको नमस्कार नहीं करेंगे। वे तो अपनेआपको ही ऊँचा समझते हैं? फिर किसके सामने नम्रता करें और किसको नमस्कार करें कहीं किसी कारणसे परवश होकर लोगोंके सामने झुकना भी पड़े? तो अभिमानसहित ही झुकेंगे। इस प्रकार उनमें बहुत ज्यादा ऐंठअकड़ रहती है।धनमानमदान्विताः -- वे धन और मानके मदसे सदा चूर रहते हैं। उनमें धनका? अपने जनोंका? जमीनजायदाद और मकान आदिका मद (नशा) होता है। इधरउधर पहचान हो जाती है? तो उसका भी उनके मनमें मद होता है कि हमारी तो बड़ेबड़े मिनिस्टरोंतक पहचान है। हमारे पास ऐसी शक्ति है? जिससे चाहे जो प्राप्त कर सकते हैं और चाहे जिसका नाश कर सकते हैं। इस प्रकार धन और मान ही उनका सहारा होता है। इनका ही उन्हें नशा होता है? गरमी होती है। अतः वे इनको ही श्रेष्ठ मानते हैं।यजन्ते नामयज्ञैस्ते दम्भेन -- वे लोग (पन्द्रहवें श्लोकमें आये यक्ष्ये दास्यामि पदोंके अनुसार) दम्भपूर्वक नाममात्रके यज्ञ करते हैं। वे केवल लोगोंको दिखानेके लिये और अपनी महिमाके लिये ही यज्ञ करते हैं? तथा इस भावसे करते हैं कि दूसरोंपर असर पड़ जाय और वे हमारे प्रभावसे प्रभावित हो जायँ उनकी आँख खुल जाय कि हम क्या हैं? उन्हें चेत हो जाय आदि।लोगोंमें हमारा नाम हो जाय? प्रसिद्धि हो जाय? आदर हो जाय -- इसके लिये वे यज्ञके नामपर अपने नामका खूब प्रचार करेंगे? अपने नामका छापा (पैम्फलेट) छपवायेंगे। ब्राह्मणोंके लिये भोजन करेंगे? तो खीरमें कपूर डाल देंगे? जिससे वे अधिक न खा सकें क्योंकि उससे खर्चा भी अधिक नहीं होगा और नाम भी हो जायगा। ऐसे ही पंक्तिमें भोजनके लिये दोदो? चारचार? पाँचपाँच सकोरे और पत्तलें एक साथ परोस देंगे? जिससे उन सकोरे और पत्तलेंको बाहर फेंकनेपर उनका ढेर लग जाय और लोगोंको यह पता चल जाय कि ये कितने अच्छे व्यक्ति हैं? जिन्होंने इतने ब्राह्मणोंको भोजन कराया है। इस प्रकार ये आसुरीसम्पदावालोंके भीतर भाव होते हैं और भावोंके अनुसार ही उनके आचरण होते हैं।आसुरीसम्पत्तिवाले व्यक्ति शास्त्रोक्त यज्ञ? दान? पूजन आदि कर्म तो करते हैं और उनके लिये पैसे भी खर्च करते हैं? पर करते हैं शास्त्रविधिकी परवाह न करके और दम्भपूर्वक ही।मन्दिरोंमें जब कोई मेलामहोत्सव हो और ज्यादा लोगोंके आनेकी उम्मीद हो तथा बड़ेबड़े धनी लोग आनेवाले हों? तब मन्दिरको अच्छी तरह सजायेंगे? ठाकुरजीको खूब बढ़ियाबढ़िया गहनेकपड़े पहनायेंगे? जिससे ज्यादा लोग आ जायँ और खूब भेंटचढ़ावा इकट्ठा हो जाय। इस प्रकार ठाकुरजीका तो नाममात्रका पूजन होता है? पर वास्तवमें पूजन होता है लोगोंका। ऐसे ही कोई मिनिस्टर या अफसर आनेवाला हो? तो उनको राजी करनेके लिये ठाकुरजीको खूब सजायेंगे और जब वे मन्दिरमें आयेंगे? तब उनका खूब आदरसत्कार करेंगे? उनको ठाकुरजीकी माला देंगे? प्रसाद (जो उनके लिये विशेषरूपसे तैयार रखा रहता है) देंगे? इसलिये कि वे राजी हो जायँगे? तो हमारे व्यापारमें? घरेलू कामोंमें हमारी सहायता करेंगे? मुकदमे आदिमें हमारा पक्ष लेंगे? आदि। इन भावोंसे वे ठाकुरजीका जो पूजन करते हैं? वह तो नाममात्रका पूजन है। वास्तवमें पूजन होता है -- अपने व्यापारका? घरेलू कामोंका? लड़ाईझगड़ोंका क्योंकि उनका उद्देश्य ही वही है।गौसेवीसंस्थासंचालक भी गोशालाओंमें प्रायः दूध देनेवाली स्वस्थ गायोंको ही रखेंगे और उनको अधिक चारा देंगे पर लूलीलँगड़ी? अपाहिज? अन्धी और दूध न देनेवाली गायोंको नहीं रखेंगे? तथा किसीको रखेंगे भी तो उसको दूध देनेवाली गायोंकी अपेक्षा बहुत कम चारा देंगे। परन्तु हमारी गोशालामें कितना गोपालन हो रहा है? इसकी असलियतकी तरफ खयाल न करके केवल लोगोंको दिखानेके लिये उसका झूठा प्रचार करेंगे। छापा? लेख? विज्ञापन? पुस्तिका आदि छपवाकर बाँटेंगे? जिससे पैसा तो अधिकसेअधिक आये? पर खर्चा कमसेकम हो।धार्मिक संस्थाओँमें भी जो संचालक कहलाते हैं? वे प्रायः उन धार्मिक संस्थाओंके पैसोंसे अपने घरका काम चलायेंगे। अपनेको नफा किस प्रकार हो? हमारी दूकान किस तरह चले? पैसे कैसे मिलें -- इस प्रकार अपने स्वार्थको लेकर केवल दिखावटीपनसे सारा काम करेंगे।प्रायः साधनभजन करनेवाले भी दूसरेको आता देखकर आसन लगाकर बैठ जायँगे? भजनध्यान करने लग जायँगे? माला घुमाने लग जायँगे। परन्तु कोई देखनेवाला न हो तो बातचीतमें लग जायँगे? ताशचौपड़ खेलेंगे अथवा सो जायँगे। ऐसा जो साधनभजन होता है? वह केवल इसलिये कि दूसरे मुझे अच्छा मानें? भक्त मानें और मेरी प्रशंसा करें? मेरा आदरसम्मान करें? मुझे पैसे मिलें? लोगोंमें मेरा नाम हो जाय? आदि। इस प्रकार यह साधनभजन भगवान्का तो नाममात्रके लिये होता है? पर वास्तवमें साधनभजन होता है अपने नामका? अपने शरीरका? पैसोंका। इस प्रकार आसुरी प्रकृतिवालोंके विषयमें कहाँतक कहा जायअविधिपूर्वकम् -- वे आसुर मनुष्य शास्त्रविधिको तो मानते ही नहीं? सदा शास्त्रनिषिद्ध काम करते हैं। वे यज्ञ? दान आदि तो करेंगे? पर उनको विधिपूर्वक नहीं करेंगे। दान करेंगे तो सुपात्रको न देकर कुपात्रको देंगे। कुपात्रोंके साथ ही एकता रखेंगे। इस प्रकार उलटेउलटे काम करेंगे। बुद्धि सर्वथा विपरीत होनेके कारण उनको उलटी बात भी सुलटी ही दीखती है -- सर्वार्थान् विपरीतांश्च (गीता 18। 32)।

और वे अपने आपको सर्वगुणसम्पन्न मानकर? आप ही अपनेको बड़ा माननेवाले? साधु पुरुषोंद्वारा श्रेष्ठ न माने हुए? स्तब्ध -- विनयरहित? धनमानमदान्वित -- धनहेतुक मान और मदसे युक्त पुरुष? पाखण्डसे? अर्थात् धर्मध्वजीपनसे? अविधिपूर्वक -- विहित अंगकी कर्तव्यताके ज्ञानसे रहित केवल नाममात्रके यज्ञोंद्वारा पूजन किया करते हैं।

(Objection): "Since it is observed that some of them also engage in Vedic actions like sacrifice and charity, is it not illogical to say they fall into Vaitarani and other hells?" If this is raised,

to this He says—"ātma" (self-conceited) etc.

(Objection): "Since it is observed that some of them engage in Vedic actions like sacrifice, how can it be said that all of them fall into hells like Vaitarani?" To this objection, He says:

"Ātmasaṃbhāvitāḥ"—thinking "We are possessed of all good qualities," they are honored/esteemed by themselves alone, within their own minds, and not by virtuous people (Sadhus).

They are "stabdhāḥ"—meaning their nature is not to bow down; they are unbending/arrogant.

They are "dhanamānamadānvitāḥ"—possessed of the pride (mana) and intoxication (mada) caused by wealth. The commentator notes that this explanation is an upalakṣaṇa (implication), meaning they are possessed of the intoxication caused by both wealth and pride.

They perform sacrifices with "nāmayajñaiḥ"—sacrifices that are in name only. Because they perform them with "dambha"—hypocritically, waving the flag of righteousness—and "avidhipūrvakam"—meaning not in accordance with the prescribed subsidiary rites (angas) and duties; they do not perform them as they ought to be done.

They consider themselves great by themselves alone; hence they are "ātmasaṃbhāvitāḥ" (self-conceited). "Stabdhāḥ"—they do not bow down (they are arrogant).

"Dhanamānamadānvitāḥ"—they are filled with the pride (mana) and intoxication/madness (mada) caused by wealth.

"Nāmayajñaiḥ"—with sacrifices that are merely in name. They sacrifice with "dambha"—hypocritically (as flag-bearers of religion)—and "avidhipūrvakam"—without the prescribed purity of wealth, knowledge, oneself, the priest (Rtvik), the wife, and so on.

"Ātmasaṃbhāvitāḥ"—They are honored by themselves alone; meaning they esteem themselves.

"Stabdhāḥ"—Thinking themselves to be perfect/complete, they do not do anything (humble/respectful).

How are they? "Dhanamānamadānvitāḥ"—They are filled with intoxication generated by wealth and by the pride of learning and lineage. They sacrifice with "nāmayajñaiḥ"—meaning sacrifices where the only purpose is the "name" (title); the sole motive is to be called a "Sacrificer" (Yashta).

That too is done with "dambha"—meaning for the purpose of showing off (reputation). "Avidhipūrvakam"—meaning they sacrifice contrary to scriptural injunctions.

That such people perform sacrifices is stated further...

Regarding the desire mentioned earlier as "I will sacrifice" (Yakṣye): The Lord explains—with the intent that such sacrifice is dominated merely by hypocrisy and egoism and is not Sattvic—using the two words beginning with "ātmasaṃbhāvitāḥ."

"Ātmasaṃbhāvitāḥ"—They are honored/esteemed by themselves alone, raised to a status of worship by themselves, not by any virtuous people. Therefore, they are "stabdhāḥ" (unbending/arrogant). Being possessed of the pride and intoxication arising from wealth, they perform sacrifices. "Nāmayajñāḥ"—Sacrifices that are in name only.

Or, sacrifices performed merely for the fame of the name/title, such as "He is a Dikshita," "He is a Somayaji." How? "Dambhena"—with hypocrisy, not with faith. And "avidhipūrvakam"—in whatever way they like (without following the rules).

Regarding "ātmasambhāvitāḥ" (honored by themselves): Since there is no context of them being honored by others, the term implies a restriction (avadharana) similar to the word "abbhakṣaḥ" (one who eats water, implying only water). Thus, the commentator explains it as "honored by themselves alone." To reveal the fault of self-praise, he interprets it as "honoring themselves by themselves." For virtuous people feel shy even when honored by others. The cause of their "stabdhatā" (arrogance/stiffness) is considering themselves to be perfect.

"Not doing anything (respectful)" is the implied meaning of the particle 'tu' (implied in context)—meaning they do not perform acts like saluting the Guru.

Possessed of the intoxication of visible wealth, they disregard the lack of unseen merit (Adrishta). To express this, a doubt is raised regarding the cause of their engagement in otherworldly rituals with "katham" (how?). Since scripture lists "pride of learning, pride of wealth, and thirdly pride of lineage" together, and 'wealth' is explicitly mentioned here, the 'pride' (mana) acting as the cause of intoxication refers to that arising from learning (vidya) and lineage (abhijana).

"Nāmayajñāḥ" are sacrifices related to a 'name.' To exclude the intention of Dharma, the relationship here is purpose-based, meaning sacrifices performed "for the sake of the name." Since the word 'name' is used for fame and that is their intention, and since such ends are achieved through hypocrisy (dambha), these sacrifices are meant for the excessive notoriety of the title "Sacrificer" (Yashta), which is fit for mockery. Hence, it is explained as "sacrifices whose only purpose is the name 'Sacrificer.'" The interpretation that "this is merely the name of a sacrifice, but not actually a sacrifice" is weak, because that meaning is already achieved by the term "avidhipūrvakam" (not according to rules).

"Dambhena"—this states the cause regarding their intention. "To proclaim oneself a sacrificer"—this explains the subject and purpose.

"Vidhi" here refers to the injunctive scriptural statement. Abandoning that stated method is what constitutes "avidhipūrvakam," explained here as "ayathācodanam" (contrary to scriptural command).

यज्ञ शब्द से वेदोक्त कर्मकाण्ड ही समझने की आवश्यकता नहीं है। परन्तु जैसा कि गीता के ही तीसरे अध्याय में कहा गया था निस्वार्थभाव से ईश्वर को अर्पण कर किये गये सभी सेवा कर्म यज्ञ ही कहलाते हैं। संक्षेप में कहा जा सकता है कि कर्म ही पूजा है।जब कभी कोई व्यक्ति समाज सेवा या राष्ट्र के कार्यक्षेत्र में प्रवेश करता है? तब यह आवश्यक नहीं कि वह सदैव शुद्ध यज्ञ भावना से ही कर्म करता हो। यद्यपि अनेक राजनीतिक नेता और समाज सेवक राष्ट्रोद्धार के लिए प्रयत्नशील दिखाई देते हैं? तथापि वस्तुस्थिति यह है कि राष्ट्र में शान्ति? समृद्धि और सम्पन्नता का अभाव ही है। इसका क्या कारण हो सकता है इसका कारण स्पष्ट है। जब आसुरी प्रकृति का व्यक्ति अपने कार्यक्षेत्र में प्रवेश करता है? तब वह अपने सेवाभाव की घोषणा और प्रदर्शन भी करता है। परन्तु? वास्तव में? निस्वार्थ सेवा कर पाना उसके मूल स्वभाव के सर्वथा विपरीत होता है। समाज के ऐसे मित्र या सेवक नाममात्र के लिए सेवादरूप यज्ञ करते हैं। अनजाने ही? उनके कर्म अभिमान से विषाक्त? कामुकता से रंजित? गर्व से विकृत और इनके मिथ्या दर्शनशास्त्र से प्राय दूषित होते हैं। इस प्रकार उनके सभी कर्मों का एकमात्र परिणाम दुख ही होता है।ऐसे नीच लोग प्रतिदिन निम्नतर स्तर को प्राप्त होते जाते हैं

From "ātmasambhāvitāḥ" up to "gatim" (the course/destiny). They sacrifice with "Nama" (name) sacrifices—meaning with fruitless sacrifices. The implication is that everything is destroyed by anger.

Alternatively, "Namayajnaih" means with sacrifices that exist by designation (signifier) only. Or—sacrifices performed for the sake of a "name" or fame—so that the title "this person is a performer of sacrifices" is generated. These are performed with hypocrisy and do not bear fruit.

Because they are corrupted by anger etc., in hating people, they hate Me alone; for I, Vasudeva, am the abode of all. And those harboring hatred within themselves practice what is harmful to themselves (causes for falling into hell).

And I cast them into demoniac wombs alone.

(Objection): "Since some of them are observed engaging in Vedic actions like sacrifice and charity, their fall into hell is illogical." (Refutation): He says "No" via the verse "Atma..."

Thinking "We are distinguished by all virtues," they are honored by themselves alone—made objects of worship by themselves, not by any virtuous people. "Stabdhāḥ" means unbowed (arrogant). Because they are "dhanamānamadānvitāḥ"—possessed of 'Mana' caused by wealth, which is the superimposition of excessive worthiness of worship upon oneself, and 'Mada' caused by that pride, which is the arrogance of treating others (even Gurus) as unworthy of worship. Possessed of these, they

sacrifice with "Nāmayajñaiḥ"—sacrifices in name only, not real (tāttvika) ones; or sacrifices performed merely to acquire titles like "Dikshita" or "Somayaji." They perform these "avidhipūrvakam"—without the prescribed auxiliary rites and procedures—and with "dambha"—hypocritically (waving the banner of dharma), not with faith. Therefore, they do not partake of the fruit of those actions.

Falling into worldly pleasures, what they do and the fruit they experience is described in the four verses beginning with "Atma..."

"Ātmasaṃbhāvitāḥ"—Honored by their own selves alone; raised to excellence and worship-worthiness in the worlds through the display of their own (alleged) virtues, but not by the Lord's devotees. Therefore, they are "stabdhāḥ"—unbending, like a stump (sthanu).

Moreover, they are filled with the pride and intoxication caused by wealth. Or, (interpreted as) filled with wealth, pride, and intoxication. Being such, they perform "Nāmayajñaiḥ"—sacrifices that are merely verbal/nominal—for the sake of prestige, "avidhipūrvakam"—meaning without knowledge of My aspects and devoid of worship of Me. These aforementioned demoniac people perform sacrifices etc. in this manner.

"Ātmasaṃbhāvitāḥ"—Thinking "I am distinguished by all virtues," they are honored by themselves alone, not by the virtuous.

"Stabdhāḥ"—Arrogant; meaning those whose minds do not bow down in humility.

"Dhanamānamadānvitāḥ"—Possessed of the pride (mana) and intoxication (mada) caused by wealth.

They perform sacrifices with "Nāmayajñaiḥ"—sacrifices that are in name only. They do so with "dambha"—hypocritically (waving the flag of righteousness)—and "avidhipūrvakam"—meaning devoid of the subsidiary rites and procedural duties prescribed by the scriptural rules.

Regarding "ātmasambhāvitāḥ" etc.:

They sacrifice with "name-sacrifices"—meaning sacrifices that are merely in name. They do so with hypocrisy, and even then, it is "avidhipūrvakam"—without following the prescribed rules.

आत्मसम्भाविताः selfconceited? स्तब्धाः stubborn? धनमानमदान्विताः filled with the pride and intoxication of wealth? यजन्ते (they) perform? नामयज्ञैः sacrifices in name? ते they? दम्भेन out of ostentation? अविधिपूर्वकम् contrary to scriptural ordinances.Commentary They are puffed up with unbounded pride. They esteem themselves very highly. They are not esteemed or honoured as such by the righteous or pious persons. They have a very high opinion of their own greatness. They esteem themselves as possessed of all the virtuous attributes. They are not humble. They have no humility or meekness. Their minds are entirely filled with a sense of their own importance. They treat others with contempt. They think that others are inferior to them. They never bend their heads and make prostrations to elders or superiors or spiritual teachers and monks. They stand erect like a pillar or iron post? intoxicated as they are with the wine of wealth. They pretend to perform Yajnas.They do not care for an altar? a sacrifical bower or a receptacle for the fire? or any of the proper materials to be used in the sacrifices. They do not pay any attention to the prescribed rules. They do sacrifices in order to increase their own fame. They will not hear even the mentioning of the name of God or Brahmana. How can God or a Brahmana attend their sacrifices They perform sacrifices without paying attention to the several parts of them and the obligations enjoined in the scriptural ordinances such as the recitation of the Mantras? worship of the gods? giving of the fees? etc. They will not do the sacrifices with reverence and faith. They want that all the people should say that they are Somayajis (performers of the Soma sacrifice). They will not attain the fruits of the sacrifice. There is no idea of service in them. They perform sacrifice to deceive the world? but not out of sincerity and faith.Mana Pride consists in supposing oneself worthy of a high honour (on account of ones wealth or learning? etc.).Mada On account of intoxication of wealth the wealthy man treats the Guru and other persons who are worthy of being honoured? with contempt. Wealth and learning turn their heads. This is Mada.

Atma-sambhavitah, self-conceited, considering themselves by themselves to be possessed of good alities-not considered to be so by holy men; stabdhah, haughty, having minds that are not humble; dhana-mana-mada-anvitah, filled with (anvita) the pride (mana) and intoxication (mada) of wealth (dhana); te, they; yajnate, perform sacrifices; namayajnaih, which are so in name only; dambhena, with ostentation, with religious hypocricy; avidhi-purvakam, regardless of the injunctions-without subsidiary rites and proper methods of performance as enjoined.

They are held in 'high esteem by themselves'; the meaning is they are full of the sense of self-esteem. They feel self-sufficient, viz., regarding themselves as perfect, they do nothing. How? They are 'possessed of the intoxication of wealth and pride,' viz., they are intoxicated by wealth and pride of wealth, learning and descent. They perform sacrifices in name only,' viz., they perform sacrifices for the fame of it, the purpose being gaining fame as the performers of sacrifice. These are performed for ostentation acutated with the motive of becoming famous as the performers of sacrifices and not in accordance with the proper rulesof the Sastras, viz., without regard to any ?ndment.
Sri Krsna says that they perform sacrifices in the following manner: