Bhagavad Gita - Chapter 16 - Shloka (Verse) 9

व्याख्या -- एतां दृष्टिमवष्टभ्य -- न कोई कर्तव्यअकर्तव्य है? न शौचाचारसदाचार है? न ईश्वर है? न प्रारब्ध है? न पापपुण्य है? न परलोक है? न किये हुए कर्मोंका कोई दण्डविधान है -- ऐसी नास्तिक दृष्टिका आश्रय लेकर वे चलते हैं।नष्टात्मानः -- आत्मा कोई चेतन तत्त्व है? आत्माकी कोई सत्ता है -- इस बातको वे मानते ही नहीं। वे तो,इस बातको मानते हैं कि जैसे कत्था और चूना मिलनेसे एक लाली पैदा हो जाती है? ऐसी ही भौतिक तत्त्वोंके मिलनेसे एक चेतना पैदा हो जाती है। वह चेतन कोई अलग चीज है -- यह बात नहीं है। उनकी दृष्टिमें जड ही मुख्य होता है। इसलिये वे चेतनतत्त्वसे बिलकुल ही विमुख रहते हैं। चेतनतत्त्व(आत्मा) से विमुख होनेसे उनका पतन हो चुका होता है।अल्पबुद्धयः -- उनमें जो विवेकविचार होता है? वह अत्यन्त ही अल्प? तुच्छ होता है। उनकी दृष्टि केवल दृश्य पदार्थोंपर अवलम्बित रहती है कि कमाओ? खाओ? पीओ और मौज करो। आगे भविष्यमें क्या होगा परलोकमें क्या होगा ये बातें उनकी बुद्धिमें नहीं आतीं।यहाँ अल्पबुद्धिका यह अर्थ नहीं है कि हरेक काममें उनकी बुद्धि काम नहीं करती। सत्यतत्त्व क्या है धर्म क्या है अधर्म क्या है सदाचारदुराचार क्या है और उनका परिणाम क्या होता है इस विषयमें उनकी बुद्धि काम नहीं करती। परन्तु धनादि वस्तुओंके संग्रहमें उनकी बुद्धि बड़ी तेज होती है। तात्पर्य यह है कि पारमार्थिक उन्नतिके विषयमें उनकी बुद्धि तुच्छ होती है और सांसारिक भोगोंमें फँसनेके लिये उनकी बुद्धि बड़ी तेज होती है।उग्रकर्माणः -- वे किसीसे डरते ही नहीं। यदि डरेंगे तो चोर? डाकू या राजकीय आदमीसे डरेंगे। ईश्वरसे? परलोकसे? मर्यादासे वे नहीं डरते। ईश्वर और परलोकका भय न होनेसे उनके द्वारा दूसरोंकी हत्या आदि बड़े भयानक कर्म होते हैं।अहिताः -- उनका स्वभाव खराब होनेसे वे दूसरोंका अहित (नुकसान) करनेमें ही लगे रहते हैं और दूसरोंका नुकसान करनेमें ही उनको सुख होता है।जगतः क्षयाय प्रभवन्ति -- उनके पास जो शक्ति है? ऐश्वर्य है? सामर्थ्य है? पद है? अधिकार है? वह सबकासब दूसरोंका नाश करनेमें ही लगता है। दूसरोंका नाश ही उनका उद्देश्य होता है। अपना स्वार्थ पूरा सिद्ध हो या थोड़ा सिद्ध हो अथवा बिलकुल सिद्ध न हो? पर वे दूसरोंकी उन्नतिको सह नहीं सकते। दूसरोंका नाश करनेमें ही उनको सुख होता है अर्थात् पराया हक छीनना? किसीको जानसे मार देना -- इसीमें उनको प्रसन्नता होती है। सिंह जैसे दूसरे पशुओंको मारकर खा जाता है? दूसरोंके दुःखकी परवाह नहीं करता और राजकीय स्वार्थी अफसर जैसे दस? पचास? सौ रुपयोंके लिये हजारों रुपयोंका सरकारी नुकसान कर देते हैं? ऐसे ही अपना स्वार्थ पूरा करनेके लिये दूसरोंका चाहे कितना ही नुकसान हो जाय? उसकी वे परवाह नहीं करते। वे आसुर स्वभाववाले पशुपक्षियोंको मारकर खा जाते हैं और अपने थोड़ेसे सुखके लिये दूसरोंको कितना दुःख हुआ -- इसको वे सोच ही नहीं सकते। सम्बन्ध -- जहाँ सत्कर्म? सद्भाव और सद्विचारका निरादर हो जाता है? वहाँ मनुष्य कामनाओंका आश्रय लेकर क्या करता है -- इसको आगेके श्लोकमें बताते हैं।

इस दृष्टिका अवलम्बन -- आश्रय लेकर जिनका स्वभाव नष्ट हो गया है? जो परलोकसाधनसे भ्रष्ट हो गये हैं? जो अल्पबुद्धि हैं -- जिनकी बुद्धि केवल भोगोंको ही विषय करनेवाली है? ऐसे वे अल्पबुद्धि? उग्रकर्मा -- क्रूर कर्म करनेवाले? हिंसापरायण संसारके शत्रु? संसारका नाश करनेके लिये ही उत्पन्न होते हैं।

Anticipating the doubt that the aforementioned view might be desirable like the vision of Brahman, He says—"Etam" (This). The meaning is: Relying on this previously described Materialist (Lokayata) view.

He clarifies the state of having a "ruined nature" (Nashtatmanah) with the idea of being "fallen" (Vibhrashta - from the path).

The "smallness" of their intellect regarding objects implies being motivated or active solely by what is visible (sense-perception only). "Jagatah" (of the world) implies the collective of living beings.

"Etam" (This)—Relying on or resorting to this exemplified Materialist (Lokayata) view; "Nashtatmanah"—meaning those of ruined nature, who have fallen away from the means of attaining the other world; "Alpabuddhayah" (Small-witted)—meaning those whose intellect is limited to small (trivial) objects, and whose minds are engaged only with visible objectives; "Ugrakarmanah"—meaning those of cruel deeds and violent nature; "Ahitah"—meaning enemies of the world; they "Prabhavanti"—meaning arise or are born—for the destruction of the world.

The purport is that this view, corrupted by such faults, must never be adopted by those seeking their own welfare.

"Etam"—Holding on to the view described in the previous verse, which is preferred by the Materialists (Lokayatikas); "Nashtatmanah"—meaning those whose fortitude/patience is destroyed due to the influence of lust, etc.

Since their intellect is focused only on "Alpa" (small/trivial), visible happiness, they are "Alpabuddhayah" (Small-witted).

"Ahitah" means violent or harmful.

"Avashtabhya"—Adopting or relying on "this view"; "Nashtatmanah"—meaning those who have not realized/seen the Atman (Self) as distinct from the body; "Alpabuddhayah" (Small-witted)—meaning those unskilled in discrimination, who argue: "In the body, which is an object of knowledge like a pot, no 'Knower' (Self) distinct from the body is perceived."

"Ugrakarmanah"—meaning those who are violent towards all; they are born for the destruction of the world.

Moreover -- "Etam" (This), etc. Relying on this view (philosophy) of the Materialists (Lokayatikas), these "Nashtatmanah" (ruined souls) -- being of polluted minds -- and "Alpabuddhayah" -- whose intellect is focused solely on visible objectives (worldly gains)

-- and therefore whose actions are "Ugra" (cruel/violent), becoming "Ahitah" (enemies), they "Prabhavanti" -- meaning they are born or arise -- for the destruction of the world.

(Discussing the logic from verse 8): The phrase "Aparasparasambhutam" is stated solely to substantiate the claim "Kamahaitukam" (Lust is the cause).

Although the origin of sweat-born creatures and plants is seen without male-female union, a creation of gods etc., caused solely by God is not observed. We accept non-womb-born creation based on observation (like sweat-born), just like womb-born creation.

In such cases, if the effect can be established merely by the presence of material causes (through positive and negative concomitance), what is the need for a Creator God imagined or accepted via scripture?—This is their (demonic) sentiment. (Now on Verse 9):

"Etam drishtim" means this contrary view. "Avashtabhya"—to avoid the meaning of 'attacking', he explains it as 'avalambya' (relying upon). Since the eternal Self cannot be destroyed, the meaning intended here for the root nash is 'non-perception' (adarshana)—explained as "Adrishta..." (Unseen).

Although the self-luminous inner Self is eternally available as the substratum of the body-identification, it is not perceived by them as distinct from the body. Here, "Alpabuddhitva" (small-mindedness) is stated as the cause for being "Nashtatmanah" (ruined selves/unseeing selves). To avoid repetition, he explains it as the inability to discriminate (like distinguishing a pot from the body). Or, it implies a natural non-perception of the distinct Self due to karma, similar to animals. "Alpabuddhayah" refers to their inability to remove that ignorance.

Having thus described the perverted view regarding the Higher and Lower Self, He states the result with "Prabhavanti..." "Ugrakarmanah"—to avoid the interpretation of 'severe vows/austerities', he explains it as "Violent to all." They are 'Ashubhah' (inauspicious), meaning they bring evil even to those associated with them. "Prabhavanti jagatah kshayaya" (They are born for the destruction of the world)—By this, they transgress the religious order of world-sustenance rooted in the Lord, as described in "May you multiply by this" (3.10) and "Cherishing one another, you shall attain the highest good" (6.11). Others of dull wit who follow them, trusting their conduct and teachings, become devoid of prosperity (Dharma, Artha, Kama, Moksha) and lead to the 'destruction'—meaning the affliction by the three miseries—of the entire world.

पूर्व श्लोक में वर्णित दृष्टि का अवलम्बन करने वाले लोग किसी सत्य अधिष्ठान में श्रद्धा नहीं रखते हैं। यदि कामवासना को ही मूल कारण समझकर समाज में पाशविक प्रवृत्तियों को प्रोत्साहित किया जाये? तो उसका परिणाम सर्वत्र अशान्ति और कलह? विध्वंस और विनाश ही होगा।नष्टात्मान केवल वही पुरुष सन्तुलित व्यक्तित्व का हो सकता है? जिसने स्वयं को सम्यक् प्रकार से समझ लिया है। जब कभी मनुष्य को स्वयं का ही विस्मरण हो जाता है? तब वह अपने जन्म? शिक्षा? संस्कृति और सामाजिक प्रतिष्ठा के सर्वथा विपरीत एक विक्षिप्त अथवा मदोन्मत्त पुरुष के समान निन्दनीय व्यवहार करता है। पशुवत व्यवहार करता हुआ वह अपने विकास की दिव्य प्रतिष्ठा का अपमान करता है।अल्पबुद्धय जब कोई पुरुष जगत् के अधिष्ठान के रूप में श्रेष्ठ और दिव्य सत्य का अस्तित्व ही स्वीकार नहीं करता है? तब वह अत्यन्त आत्मकेन्द्रित और स्वार्थी पुरुष बन जाता है। तत्पश्चात् उसके जीवन का एकमात्र लक्ष्य अधिकाधिक व्यक्तिगत लाभ अर्जित करना होता है। विषय वासनाओं की तृप्ति के द्वारा वह परम सन्तोष और आनन्द प्राप्त करने का सर्वसम्भव प्रयत्न करता है? परन्तु अन्त में निराशा और विफलता ही उसके हाथ लगती है। करुणासागर भगवान् श्रीकृष्ण उन्हें अल्पबुद्धि कहकर उनके प्रति अपनी सहानुभूति व्यक्त करते हैं।उग्रकर्मी यदि कोई व्यक्ति वास्तव में लोकतान्त्रिक और सहिष्णु विचारों का हो तो उसके मन में यह प्रश्न उत्पन्न हो सकता है कि यदि कोई नास्तिक भोगवादी पुरुष पारमार्थिक सत्य में विश्वास नहीं भी करता है? तो अन्य लोगों को उससे भिन्न सत्य श्रद्धा और विचार रखने की स्वतन्त्रता क्यों न हो ऐसे प्रश्न का पूर्वानुमान करके भगवान् श्रीकृष्ण कहते हैं कि आसुरी स्वभाव के श्रद्धाहीन पुरुष में यही विवेक नहीं रह पाता है और वह सभी स्तरों पर निरंकुश व्यवहार करने लगता है। अपने स्वार्थ से प्रेरित होकर कभीकभी ऐसे शक्तिशाली लोग अपने युग में घोर? विपत्तियों को उत्पन्न कर देते हैं। ऐतिहासिक दृष्टि से? आज का जगत् उसी संकटपूर्ण स्थति से गुजर रहा है जिसके विषय में गीता ने पूर्वानुमान के साथ बहुत पहले ही घोषणा कर दी थी जो भौतिकवादी आसुरी लोग सत्य में श्रद्धा नहीं रखते हैं? वे अनजाने ही समाज के सामंजस्य में ऐसी विषमता और विकृति उत्पन्न करते हैं कि जिसके कारण सम्पूर्ण विश्व विनाशकारी युद्ध के रक्तपूर्ण दलदल में फँस जाता है।आगे कहते हैं

"Etam," etc., up to "Arthasanchayan" (in subsequent verses).

Their "Chinta" (anxiety) lasts until "Pralaya" (dissolution/death), because their transmigratory existence does not cease (they do not attain liberation).

"Etavat" implies that the enjoyment of desires (Kama) is their highest duty. And from the destruction of that desire, intense anger arises. For this very reason, He calls them "Kama-krodha-parayanah" (devoted to lust and anger).

Anticipating the doubt that this view might be desirable like the scriptural view, He says—"Etam," etc.

Relying on and holding onto this previously mentioned Materialist (Lokayata) view, these "Nashtatmanah"—those who have fallen away from the means of attaining the other world; "Alpabuddhayah"—those whose minds are engaged solely in visible objectives; "Ugrakarmanah"—violent ones; "Ahitah"—enemies; they "Prabhavanti"—are born/arise—as tigers, snakes, etc., for the destruction of the world (collection of living beings).

Therefore, since this view is the cause of extreme degradation, it must be completely rejected by those seeking welfare—this is the meaning.

Moreover—"Etam," etc. Relying on and resorting to this "worldly" view which holds that lust is the sole cause;

"Nashtatmanah" (Ruined souls)—meaning those who have not realized the nature of the Self; "Alpabuddhayah" (Small-witted)—meaning those whose intellect is limited only to direct perception; "Ugrakarmanah"—those whose actions are terrible, i.e., predominantly violent; "Ahitah"—meaning in the form of enemies;

they "Prabhavanti"—meaning they are born—for the "Kshaya" (destruction) of the "Jagat" (entire world), i.e., to cause its fall into hell, etc.

Relying on, i.e., resorting to, this view; "Nashtatmanah"—meaning those of ruined nature, who have deviated from the means of attaining the other world; "Alpabuddhayah"—those whose intellect is limited only to sense-objects are 'small-witted';

they "Prabhavanti", i.e., are born or arise, as "Ugrakarmanah"—doers of cruel deeds, violent in nature. The connection is: they are born for the destruction of the world.

"Ahitah" of the world means enemies. And they --

"Etam drishtim" (This view)—Relying on the view of falsity (illusion/Maya) everywhere; they are "Nashtatmanah" (Ruined souls) because they accept the doctrine that their own Self (which is Brahman) attains the state of Jiva (individuality) due to connection with Avidya (Ignorance). In reality, they are small-witted. They are born for the destruction of the entire world.

However, it is stated in the Vishnu Purana: "O best of Munis, this entire world is undecaying and eternal; it is characterized by alternatives like appearance, disappearance, birth, and destruction (but is essentially eternal)."

Yet, they arise for the destruction of such a world.

(Grammatical Note): The use of the present tense in "Prabhavanti" is for the future (or proximate future), based on the rule "vartamanasamipye vartamanavadva" (Panini 3.3.131).

एताम् this? दृष्टिम् view? अवष्टभ्य holding? नष्टात्मानः ruined souls? अल्पबुद्धयः of small intellect? प्रभवन्ति come forth? उग्रकर्माणः of fierce deeds? क्षयाय for the destruction? जगतः of the world? अहिताः enemies.Commentary They rob others. They acire wealth by destroying others. They boast of their evil actions.Nashtatmanah Ruined souls They have lost all chances of attaining Selfrealisation or going to the higher world.Alpabuddhayah They have a small intellect as they identify themselves with their little bodies full of impurities? as they have no conception of the Supreme Beign? and as their intellects are concerned with the little sensual pleasures only (eating? drinking? etc.).Ugrakarmanah Of fierce deeds They always injure others. They murder for aciring wealth. They do any heinous crime to get money and women. They bring great confusion and destroy the peace and harmony of the world.Enemies of the world World here means people who live in the world.

Avastabhya, holding on to; etam, this; drstim, view; (these people) who are nasta-atmanah, of depraved character, who have deviated from the disciplines leading to the other world; alpa-budhayah, of poor intellect, whose intellect is indeed limited, engrossed with material things; ugra-kamanah, given to fearful actions-who are cruel by nature; and ahitah, harmful; i.e. inimical to the world; prabhavanti, wax strong; ksayaya, for the ruin; jagatah, of the world. This is the construction.

Holding this view, viz., supporting this view, these men of lost souls do not realise that the self is different from the body. They are of 'fele understanding,' they lack the discernment that the self is to be known as different from the body, because of Its being the knower in the body which is an object of knowledge such as jars etc. These are of 'cruel deeds' viz., they do much harm to everybody; they are born to bring ruin to the world.