Bhagavad Gita - Chapter 16 - Shloka (Verse) 19

व्याख्या -- तानहं द्विषतः क्रूरान्संसारेषु नराधमान् -- सातवें अध्यायके पंद्रहवें और नवें अध्यायके बारहवें श्लोकमें वर्णित आसुरीसम्पदाका इस अध्यायके सातवेंसे अठारहवें श्लोकतक विस्तारसे वर्णन किया गया। अब आसुरीसम्पदाके विषयका इन दो (उन्नीसवेंबीसवें) श्लोकोंमें उपसंहार करते हुए भगवान् कहते हैं कि ऐसे आसुर मनुष्य बिना ही कारण सबसे वैर रखते हैं और सबका अनिष्ट करनेपर ही तुले रहते हैं। उनके कर्म बड़े क्रूर होते हैं? जिनके द्वारा दूसरोंकी हिंसा आदि हुआ करती है। ऐसे वे क्रूर? निर्दयी? हिंसक मनुष्य नराधम अर्थात् मनुष्योंमें महान् नीच हैं -- नराधमान्। उनको मनुष्योंमें नीच कहनेका मतलब यह है कि नरकोंमें रहनेवाले और पशुपक्षी आदि (चौरासी लाख योनियाँ) अपने पूर्वकर्मोंका फल भोगकर शुद्ध हो रहे हैं और ये आसुर मनुष्य अन्यायपाप करके पशुपक्षी आदिसे भी नीचेकी ओर जा रहे हैं। इसलिये इन लोगोंका सङ्ग बहुत बुरा कहा गया है -- बरु भल बास नरक कर ताता। दुष्ट संग जनि देइ बिधाता।।(मानस 5। 46। 4)नरकोंका वास बहुत अच्छा है? पर विधाता (ब्रह्मा) हमें दुष्टका सङ्ग कभी न दे क्योंकि नरकोंके वाससे तो पाप नष्ट होकर शुद्धि आती है? पर दुष्टोंके सङ्गसे अशुद्धि आती है? पाप बनते हैं पापके ऐसे बीज बोये जाते हैं? जो आगे नरक तथा चौरासी लाख योनियाँ भोगनेपर भी पूरे नष्ट नहीं होते।प्रकृतिके अंश शरीरमें राग अधिक होनेसे आसुरीसम्पत्ति अधिक आती है क्योंकि भगवान्ने कामना(राग) को सम्पूर्ण पापोंमें हेतु बताया है (3। 37)। उस कामनाके बढ़ जानेसे आसुरीसम्पत्ति बढ़ती ही चली जाती है। जैसे धनकी अधिक कामना बढ़नेसे झूठ? कपट? छल आदि दोष विशेषतासे बढ़ जाते हैं और वृत्तियोंमें भी अधिकसेअधिक धन कैसे मिले -- ऐसा लोभ बढ़ जाता है। फिर मनुष्य अनुचित रीतिसे? छिपावसे? चोरीसे धन लेनेकी इच्छा करता है। इससे भी अधिक लोभ बढ़ जाता है? तो फिर मनुष्य डकैती करने लग जाता है और थोड़े धनके लिये मनुष्यकी हत्या कर देनेमें भी नहीं हिचकता। इस प्रकार उसमें क्रूरता बढ़ती रहती है और उसका स्वभाव राक्षसोंजैसा बन जाता है। स्वभाव बिगड़नेपर उसका पतन होता चला जाता है और अन्तमें उसे कीटपतङ्ग आदि आसुरी योनियों और घोर नरकोंकी महान् यातना भोगनी पड़ती है।क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु -- जिनका नाम लेना? दर्शन करना? स्मरण करना आदि भी महान् अपवित्र करनेवाला है -- अशुभान्? ऐसे क्रूर? निर्दयी? सबके वैरी मनुष्योंके स्वभावके अनुसार ही भगवान् उनको आसुरी योनि देते हैं। भगवान् कहते हैं -- आसुरीष्वेव योनिषु क्षिपामि अर्थात् मैं उनको उनके स्वभावके लायक ही कुत्ता? साँप? बिच्छू? बाघ? सिंह आदि आसुरी योनियोंमें गिराता हूँ। वह भी एकदो बार नहीं? प्रत्युत बारबार गिराता हूँ -- अजस्रम्? जिससे वे अपने कर्मोंका फल भोगकर शुद्ध? निर्मल होते रहें।भगवान्का उनको आसुरी योनियोंमें गिरानेका तात्पर्य क्या हैभगवान्का उन क्रूर? निर्दयी मनुष्योंपर भी अपनापन है। भगवान् उनको पराया नहीं समझते? अपना द्वेषीवैरी नहीं समझते? प्रत्युत अपनी ही समझते हैं। जैसे? जो भक्त जिस प्रकार भगवान्की शरण लेते हैं? भगवान् भी उनको उसी प्रकार आश्रय देते हैं (गीता 4। 11)। ऐसे ही जो भगवान्के साथ द्वेष करते हैं? उनके साथ भगवान् द्वेष नहीं करते? प्रत्युत उनको अपना ही समझते हैं। दूसरे साधारण मनुष्य जिस मनुष्यसे अपनापन करते हैं? उस मनुष्यको ज्यादा सुखआराम देकर उसको लौकिक सुखमें फँसा देते हैं परन्तु भगवान् जिनसे अपनापन करते हैं उनको शुद्ध बनानेके लिये वे प्रतिकूल परिस्थिति भेजते हैं? जिससे वे सदाके लिये सुखी हो जायँ -- उनका उद्धार हो जाय।जैसे? हितैषी अध्यापक विद्यार्थियोंपर शासन करके? उनकी ताड़ना करके पढ़ाते हैं? जिससे वे विद्वान् बन जायँ? उन्नत बन जायँ? सुन्दर बन जायँ? ऐसे ही जो प्राणी परमात्माको जानते नहीं? मानते नहीं और उनका खण्डन करते हैं? उनको भी परम कृपालु भगवान् जानते हैं? अपना मानते हैं और उनको आसुरी योनियोंमें गिराते हैं? जिससे उनके किये हुए पाप दूर हो जायँ और वे शुद्ध? निर्मल बनकर अपना कल्याण कर लें।

सन्मार्गके प्रतिपक्षी और मेरे तथा साधुपुरुषोंके साथ द्वेष करनेवाले उन सब अशुभकर्मकारी क्रूर नराधमोंको? मैं बारंबार संसारमें -- नरकप्राप्तिके मार्गमें जो प्रायः क्रूर कर्म करनेवाली व्याघ्रसिंह आदि आसुरी योनियाँ हैं उनमें ही सदा गिराता हूँ क्योंकि वे पापादि दोषोंसे युक्त हैं। क्षिपामि इस क्रियापदका? योनिषु के साथ सम्बन्ध है।

nairghṛṇya

nairghṛṇya

He describes the fate of the Asuras who possess the stated characteristics: I perpetually cast these cruel ones, who obstruct the path of righteousness, hate the virtuous, hate Me, are like cruel creatures such as tigers, who commit inauspicious deeds, and who are the lowest among men (the most vile among people), into the paths of transmigration leading to hell, into the very Asuric wombs characterized by cruel actions, such as those of lions and tigers, because of their inherent malice and wickedness, since I am the Supreme Lord, the bestower of the fruits of dharma and adharma.

In this world, the arrows (iṣavaḥ) are those who pierce the vital points of others, hence they are ‘arrows of transmigration’. The grammatical interpretation that separates the compound 'nara-adhamān' into 'iṣavaḥ' (arrows) and 'nara-adhamāḥ' (lowest of men) is abandoned by the teachers (Ācāryas) because it yields results rooted in fruitless and poor speculation.

He states the fruit regarding them with "tān" (them). Even though I am equal to all beings, regarding those who transgress the commands stated in the Vedas and who commit treachery against beings...

I am the Inner Self (Antaratma), not a bystander (neutral party), such that partiality could be attributed to Me.

Due to past impressions (Samskaras), they commit sins in that very manner and receive corresponding fruits; this is the meaning.

Those who thus hate Me—those cruel, vilest of men, and inauspicious ones—I cast "ajasram" (perpetually) into "samsāreṣu"—meaning into the continuous flows revolving in the form of birth, old age, death, etc.; and even there, into demoniac wombs alone. I cast them into births that are opposed to being favorable to Me.

The meaning is that I Myself connect them with the cruel intellects/mentalities that are the causes of the activities leading to the attainment of those specific births.

He states that they never fall away from (lose) their demoniac nature—in the two verses beginning with "tān."

Those cruel ones who hate Me, I cast "ajasram" (incessantly) into "samsāreṣu"—the paths of birth and death; and even there, into "demoniac" wombs, meaning into extremely cruel wombs like tigers, etc.

The meaning is that I bestow such fruit for their sinful actions.

That I alone am the bestower of the appropriate adverse fruit even for sacrifices etc. performed with such hatred is stated by the two verses beginning with "tān aham." To avoid the faults of partiality and cruelty, the word "tān" (them) is used as a reiteration (of the previous description)—with this intention, he explains: "Those who thus hate Me."

Here, by the four adjectives, the intention is to refer to the four types of evildoers mentioned in "na māṃ duṣkṛtinaḥ..." (Gita 7.15); such is the interpretation. To explain: The word "narādhama" (lowest of men) is exactly the same. The phrase "resorting to the demoniac nature" (from 7.15) has already been explained as synonymous with "dviṣantaḥ" (hating). Similarly, the words "krūra" (cruel) and "aśubha" (inauspicious) should be understood as synonymous with words like "mūḍha" (deluded) as appropriate. Here, they are joined without division because the demoniac group is one integral whole.

"Samsāra" means a continuous flow (santāna) because of the uninterrupted movement in a uniform manner within the revolution of the cycle of birth, etc. The word "Samsāra" is formed here with the suffix ghañ in the locative sense, meaning "that in which the person transmigrates." The use of the plural ("samsāreṣu") is to indicate the endlessness of the revolution of the cycle, explained by "birth, old age, etc."

Since the word "Samsāra" is common to both good and bad births, it is qualified by "tatrāpi" (even there). To distinguish it from the specific Sattvic birth favorable to Yoga of the Lord, mentioned in verses like "Such a birth is very rare in this world" (Gita 6.42), the Tamasic nature is expressed by "āsurīṣu eva" (into demoniac wombs alone). He explains this as "into births opposed to being favorable to Me." Such adverse births should be seen as possible even within the four types of species including gods (Devas).

In accordance with the Shruti "He makes him do evil deeds whom He wishes to lead downwards" (Kaushitaki Upanishad 3.9), he explains the "door" (method) of what is meant by "kṣipāmi" (I cast) with the phrase "tattat..." (connecting them with cruel intellects). Providing them with cruel intellects that cause sinful activity is also a fruit of their ancient (past) hatred; therefore, it does not impose the faults of partiality or cruelty upon the Lord.

यहाँ भगवान् श्रीकृष्ण कर्माध्यक्ष और कर्मफलदाता ईश्वर के रूप में यह वाक्य कह रहे हैं? मैं उन्हें आसुरी योनियों में गिराता हूँ। मनुष्य अपनी स्वेच्छा से शुभाशुभ कर्म करता है और उसे कर्म के नियमानुसार ईश्वर फल प्रदान करता है। अत इस फल प्राप्ति में ईश्वर पर पक्षपात का आरोप नहीं किया जा सकता। उदाहरणार्थ? जब एक न्यायाधीश अपराधियों को कारावास या मृत्युदण्ड देता है? तो उसे पक्षपाती नहीं कहा जाता? क्योंकि वह तो केवल विधि के नियमों के अनुसार ही अपना निर्णय देता है। इसी प्रकार? आसुरी भाव के मनुष्य अपनी निम्नस्तरीय वासनाओं से प्रेरित होकर जब दुष्कर्म करते हैं? तब उन्हें उनके स्वभाव के अनुकूल ही बारम्बार अासुरी योनियों में जन्म मिलता है। यहाँ इंगित किये गये पुनर्जन्म के सिद्धांत का एकाधिक स्थलों पर विस्तृत विवेचन किया जा चुका है।और

From "ātmasambhāvitāḥ" up to "gatim" (the course/destiny). They sacrifice with "name" sacrifices—meaning with fruitless sacrifices.

The implication is that everything is destroyed by anger.

Alternatively, "nāmayajñaiḥ" 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 alone 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 (which is the cause of falling into hell).

And I cast them into demoniac wombs alone.

"Will they ever be redeemed by Your grace?" To this He says "No"—via the verse "tān" etc. Those who are adversaries of the righteous path, who hate the virtuous and Me, who are cruel and intent on violence, and thus are the lowest of men (extremely condemned), and who are "ajasram" (perpetually) inauspicious (doers of evil deeds)—I, the Lord and giver of fruits of all actions, "kṣipāmi" (cast/hurl) them into "samsāreṣu"—the paths of traversing through hell.

And once gone to hell, I cast them into "demoniac"—meaning extremely cruel wombs like tigers, snakes, etc.—in accordance with the impressions (vasanas) of their respective actions; this is the connection. The meaning is that for such traitors, there is no mercy from Me, the Lord.

The Shruti also states: "Those of foul conduct quickly attain a foul womb, such as the womb of a dog, a pig, or a chandala" (Chandogya Upanishad 5.10.7).

Therefore, since He follows their preceding actions, there is no partiality or cruelty in the Lord. Regarding this, there is the aphorism of the Great Sage (Vyasa): "Partiality and cruelty are not to be attributed to God, because He depends on karma..." (Brahma Sutra 2.1.34).

Thus, the Lord makes them perform only sinful actions because the seed of that exists in them. Although He is compassionate, He does not destroy those seeds because there is an absence of the accumulation of merit required to destroy them.

And He does not cause them to accumulate merit because they are unfit. (Objection): Does the Lord not produce barley sprouts even on stones? Being the Lord, can He not provide fitness even to the unfit? (Answer): He certainly can, for His will is true (satyasankalpa). That is, if He were to will it. But He does not will it, because He is not pleased with those evil-souled ones who transgress His commands and hate His devotees.

Hence, it is heard in scripture: "He alone makes him do good deeds whom He wishes to lead up, and He alone makes him do evil deeds whom He wishes to lead down" (Kaushitaki Upanishad 3.8). He is pleased with those in whom the cause for grace (like obedience) exists, and He is not pleased with those in whom the opposite exists. Since "the effect exists when the cause exists, and is absent when the cause is absent," where is the partiality here? And following the logic of "But from the Supreme, because scripture says so" (Brahma Sutra 2.3.41), even if some partiality is ultimately attributed, there is no fault in Him because He possesses the Great Maya.

And I alone am the giver of all fruits; therefore, I do not grant (good) fruit to those who hate My devotees"—He states this with "tān aham."

"I 'kṣipāmi' (cast/hurl) those hating, cruel (hard-hearted), lowest of men, and Tamasic ones 'ajasram' (continuously) into 'samsāreṣu'—meaning into forms of 'I-ness and My-ness' or into forms of birth and death; and even there, into 'demoniac' wombs—meaning forms that are opposed to Me."

By the use of the word "kṣipāmi" (I throw/hurl), anger is indicated.

"Tān"—Those who are adversaries of the righteous path, who hate the virtuous, and who hate Me; "Krūrān"—the cruel ones; "Samsāreṣu eva"—into the very paths of transmigrating through many hells; "Narādhamān"—the lowest of men due to possessing the fault of unrighteousness (adharma); I "kṣipāmi"—cast/hurl them. "Ajasram"—continuously.

"Aśubhān"—the doers of inauspicious deeds. "Āsurīṣu eva"—into the very wombs characterized by cruel deeds, like those of tigers, lions, etc.—this connects with the verb "cast."

Regarding "Tān aham" (Them, I...):

Therefore, I cast those who are natural (innate) demons—not those who are merely possessed (temporarily) or are deceitful illusionists—into demoniac wombs again and again.

तान् those? अहम् I? द्विषतः (the) hating (ones)? क्रूरान् cruel? संसारेषु in the worlds? नराधमान् worst among men? क्षिपामि (I) hurl? अजस्रम् for ever? अशुभान् evildoers? आसुरीषु of demons? एव only? योनिषु in wombs.Commentary Now listen to the manner in which I deal with all these demoniacal persons who injure people and who take delight in killing people and animals and who hate Me? the indweller of all bodies. I deprive them of their human state and reduce them to a lower condition as subhuman creatures. I hurl them into the wombs of the most cruel beings such as tigers? lions? scorpions? snakes and the like. For ever only means till they purify their hearts. There is no such thing as eternal damnation.Tan Those The enemies of those who tread the path of righteousness and the haters of virtuous persons.Naradhaman Worst among men because they are guilty of the wors evil deeds and they take delight in injuring virtuous persns and in killing persons and animals ruthlessly.Asurishu yonishu Wombs of Asuras Wombs of the most cruel beings such as tigers? lions and the like.

Because of their defect of unrighteousness, aham, I; ksipami, cast, hurl; ajasram, for ever; all tan, those; who are dvisatah, hateful of Me; kruran, cruel; and asubhan, who are evil doers; samsaresu, in the worlds-who are on the paths leading to hell; who are the nara-adhaman, vilest of human beings, who are opposed to the right path, who are hostile to the pious people; eva, verily; asurisu, into the demoniacal; yonisu, classes-tigers, loins, etc., which are full of evil deeds. The verb cast is to be connected with 'into the classes'.

Those who hate Me in this manner, I hurl them, the cruel, inauspicious and the vilest of mankind into the cycle of births and deaths for ever, viz., old age, death etc., revolving again and again, and even there into demoniac wombs. I hurl them into births, antagonistic to any friendliness towards Me. The meaning is that I shall connect them to cruel minds as would impel them to actions which lead them to the attainment of cursed births.