Bhagavad Gita - Chapter 17 - Shloka (Verse) 5

व्याख्या -- अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः -- शास्त्रमें जिसका विधान नहीं है? प्रत्युत निषेध है? ऐसे घोर तपको करनेमें उनकी रुचि होती है अर्थात् उनकी रुचि सदा शास्त्रसे विपरीत ही होती है। कारण कि तामसी बुद्धि (गीता 18। 32) होनेसे वे स्वयं तो शास्त्रोंको जानते नहीं और दूसरा कोई बता भी दे तो वे न उसको मानना चाहते हैं तथा न वैसा करना ही चाहते हैं।दम्भाहंकारसंयुक्ताः -- उनके भीतर यह बात गहरी बैठी हुई रहती है कि आज संसारमें जितने भजन? ध्यान? स्वाध्याय आदि करते हैं? वे सब दम्भ करते हैं? दम्भके बिना दूसरा कुछ है ही नहीं। अतः वे खुद भी दम्भ करते हैं। उनके भीतर अपनी बुद्धिमानीका? चतुराईका? जानकारीका अभिमान रहता है कि हम बड़े जानकार आदमी हैं हम लोगोंको समझा सकते हैं? उनको रास्तेपर ला सकते हैं हम शास्त्रोंकी बातें क्यों सुनें हम कोई कम जानते हैं क्या हमारी बातें सुनो तो तुम्हारेको पता चले आदिआदि।कामरागबलान्विताः -- काम शब्द भोगपदार्थोंका वाचक है। उन पदार्थोंमें रँग जाना? तल्लीन हो जाना? एकरस हो जाना राग है और उनको प्राप्त करनेका अथवा उनको बनाये रखनेका जो हठ? दुराग्रह है? वह बल है। इनसे वे सदा युक्त रहते हैं। उन आसुर स्वभाववाले लोगोंमें यह भाव रहता है कि मनुष्यशरीर पाकर इन भोगोंको नहीं भोगा तो मनुष्यशरीर पशुकी तरह ही है। सांसारिक भोगसामग्रीको मनुष्यने प्राप्त नहीं किया? तो फिर उसने क्या किया मनुष्यशरीर पाकर मनचाही भोगसामग्री नहीं मिली? तो फिर उसका जीवन ही व्यर्थ है? आदिआदि। इस प्रकार वे प्राप्त सामग्रीको भोगनेमें सदा तल्लीन रहते हैं और धनसम्पत्ति आदि भोगसामग्रीको प्राप्त करनेके लिये हठपूर्वक? जिदसे तप किया करते हैं।कर्शयन्तः शरीरस्थं भूतग्रामम् -- वे शरीरमें स्थित पाँच भूतों(पृथ्वी? जल? तेज? वायु और आकाश) को कृश करते हैं? शरीरको सुखाते हैं और इसीको तप समझते हैं। शरीरको कष्ट दिये बिना तप नहीं होता -- ऐसी उनकी स्वाभाविक धारणा रहती है।आगे चौदहवें? पन्द्रहवें और सोलहवें श्लोकमें जहाँ शरीर? वाणी और मनके तपका वर्णन हुआ है? वहाँ शरीरको कष्ट देनकी बात नहीं है। वह तप बड़ी शान्तिसे होता है। परन्तु यहाँ जिस तपकी बात है? वह शास्त्रविरुद्ध घोर तप है और अविधिपूर्वक शरीरको कष्ट देकर किया जाता है।मां चैवान्तःशरीरस्थम् -- भगवान् कहते हैं कि ऐसे लोग अन्तःकरणमें स्थित मुझ परमात्माको भी कृश करते हैं? दुःख देते हैं। कैसे वे मेरी आज्ञा? मेरे मतके अनुसार नहीं चलते? प्रत्युत उसके विपरीत चलते हैं।अर्जुनने पूछा था कि वे कौनसी निष्ठावाले हैं -- सात्त्विक हैं कि राजसतामस दैवीसम्पत्तिवाले हैं कि आसुरीसम्पत्तिवाले तो भगवान् कहते हैं कि उनको आसुर निश्चयवाले समझो -- तान्विद्धि आसुरनिश्चयान्। यहाँ आसुरनिश्चयान् पद सामान्य आसुरीसम्पत्तिवालोंका वाचक नहीं है? प्रत्युत उनमें भी जो अत्यन्तनीच -- विशेष नास्तिक हैं? उनका वाचक है।विशेष बातचौथे श्लोकमें शास्त्रविधिको न जाननेवाले श्रद्धायुक्त मनुष्योंके द्वारा किये जानेवाले पूजनके लिये यजन्ते पद आया है परन्तु यहाँ शास्त्रविधिका त्याग करनेवाले श्रद्धारहित मनुष्योंके द्वारा किये जानेवाले पूजनके लिये तप्यन्ते पद आया है। इसका कारण यह है कि आसुर निश्चयवाले मनुष्योंकी तप करनेमें ही पूज्यबुद्धि होती है -- तप ही उनका यज्ञ होता है और वे मनगढ़ंत रीतिसे शरीरको कष्ट देनेको ही तप मानते हैं। उनके,तपका लक्षण है -- शरीरको सुखाना? कष्ट देना। वे तपको बहुत महत्त्व देते हैं? उसे बहुत अच्छा मानते हैं परन्तु भगवान्को? शास्त्रको नहीं मानते। तप भी वही करते हैं? जो शास्त्रके विरुद्ध है। बहुत ज्यादा भूखे रहना? काँटोंपर सोना? उलटे लटकना? एक पैरसे खड़े होना? शास्त्राज्ञासे विरुद्ध अग्नि तपना? अपने शरीर? मन? इन्द्रियोंको किसी तरह कष्ट पहुँचाना आदि -- ये सब आसुर निश्चयवालोंके तप होते हैं।सोलहवें अध्यायके तेईसवें श्लोकमें शास्त्रविधिको जानते हुए भी उसकी उपक्षा करके दानसेवा? उपकार आदि शुभकर्मोंको करनेकी बात आयी है? जो इतनी बुरी नहीं है क्योंकि उनके दान आदि कर्म शास्त्रविधियुक्त तो नहीं हैं? पर शास्त्रनिषिद्ध भी नहीं हैं। परन्तु यहाँ जो शास्त्रोंमें विहित नहीं हैं? उनको ही श्रेष्ठ मानकर मनमाने ढंगसे विपरीत कर्म करनेकी बात है। दोनोंमें फरक क्या हुआ तेईसवें श्लोकमें कहे लोगोंको सिद्धि? सुख और परमगति नहीं मिलेगी अर्थात् उनके नाममात्रके शुभकर्मोंका पूरा फल नहीं मिलेगा। परन्तु यहाँ कहे लोगोंको तो नीच योनियों तथा नरकोंकी प्राप्ति होगी क्योंकि इनमें दम्भ? अभिमान आदि हैं। ये शास्त्रोंको मानते भी नहीं? सुनते भी नहीं और कोई सुनाना चाहे तो सुनना चाहते भी नहीं। सोलहवें अध्यायके तेईसवें श्लोकमें शास्त्रका उपेक्षापूर्वक त्याग है? इसी अध्यायके पहले श्लोकमें शास्त्रका अज्ञतापूर्वक त्याग है और यहाँ शास्त्रका विरोधपूर्वक त्याग है। आगे तामस यज्ञादिमें भी शास्त्रकी उपेक्षा है। परन्तु यहाँ श्रद्धा? शास्त्रविधि? प्राणिसमुदाय और भगवान् -- इन चारोंके साथ विरोध है। ऐसा विरोध दूसरी जगह आये राजसीतामसी वर्णनमें नहीं है। सम्बन्ध -- अगर कोई मनुष्य किसी प्रकार भी यजन न करे? तो उसकी श्रद्धा कैसे पहचानी जायगी -- इसे बतानेके लिये भगवान् आहारकी रुचिसे आहारीकी निष्ठाकी पहचानका प्रकरण आरम्भ करते हैं।

इस प्रकार कार्यसे जिनकी सात्त्विकादि निष्ठाओंका निर्णय किया गया है उन ( स्वाभाविक श्रद्धावाले ) हजारों मनुष्योंमें कोई एक ही शास्त्रविधिका त्याग होनेपर देवपूजादिके परायण? सात्त्विक निष्ठायुक्त होता है। अधिकांश मनुष्य तो राजसी और तामसी निष्ठावाले ही होते हैं। कैसे ( सो कहा जाता है -- ) जो मनुष्य? शास्त्रमें जिसका विधान नहीं है ऐसा? अशास्त्रविहित और घोर अर्थात् अन्य प्राणियोंको और अपने शरीरको भी पीड़ा पहुँचानेवाला? तप? दम्भ और अहंकार -- इन दोनोंसे युक्त होकर तथा कामना और आसक्तिजनित बलसे युक्त होकर? अथवा कामना? आसक्ति और बलसे युक्त होकर तपते हैं।

Objection: Status in Sattva etc. can be known through scripture; why through inference using actions as signs? To this, he (Shankaracharya) says—"Thus," etc.

He shows the internal distinction among creatures established in Sattva etc., in the form of abundance and scarcity, with "Among them," etc.

He elaborates on the abundance of Rajasic and Tamasic types through a question—"How," etc.

"Kama" (Desire) refers to the object desired, and "Raga" (Attachment) refers to the longing for the enjoyment of that object; "caused by that" means impelled by that. The meaning is that the force is caused by them.

Thus, to make known the rarity of the Sattva-established person devoted to worship of Devas, and the abundance of those established in Rajas and Tamas, among those whose status is determined by actions, He speaks.

"Ashastravihitam": That which is not enjoined by scripture in the form of Shruti, Smriti, etc.; or that which is taught by "non-scripture" (Ashastra), i.e., texts like those of the Buddhists etc.

"Ghoram" (Terrible): Austerity that causes pain to living beings and to oneself, which people practice.

He qualifies those people—"Dambhahankarasamyuktah": "Dambha" is religious hypocrisy (flag-waving of Dharma); "Ahamkara" is the wicked pride thinking "I alone am the best"; fully united with these.

"Kamaragabalanvitah": "Kama" is desire for objects; "Raga" is the attachment consisting of coloring/delight in objects which is the cause of Kama; "Bala" (Force) is the energy/enthusiasm for acquiring objects generated by Kama and Raga; endowed with that. Or, endowed with Kama, Raga, and Bala.

Implying the rarity of Sattvic people, He says—"Ashastra," etc. "Shastra" refers to the Vedas and so on; the terrible austerity, such as the gratification of deities through the offering of one's own flesh or the blood of Brahmins, etc., which is ordained by the Kaulika and other Agamas contrary to Shastra—the connection is that you should know those people who practice such austerity to be of Asuric resolve.

'Dambha' means outwardly showing religiosity. 'Ahamkara' means the feeling of deserving respect within oneself. They are endowed with these two.

'Kamaraga' means the intense desire for objects. 'Bala' is the eagerness to achieve the object even through violent action. They are united with these two.

"Those people who practice austerity which is not enjoined by scriptures and is extremely terrible"—this (use of the word austerity/tapas) is illustrative; who perform sacrifices, etc., not enjoined by scriptures, involving great effort?

They, joined by hypocrisy and ego, endowed with the strength of desire and attachment, emaciating the group of elements like earth, etc., residing in the body, and also emaciating the Self, which is a part of Me, residing within the body,

who practice austerity and perform sacrifices, etc.? Know them to be of demoniac resolve.

He states another specific distinction among the Rajasic and Tamasic types with the two verses beginning "Ashastravihitam." ...

Some, even without knowing the scriptural injunctions, become excellent Sattvic types due to previous virtuous impressions. Some, however, become Rajasic (intermediate). And the lowest become Tamasic. ...

Those extremely unfortunate ones, who follow the practice of hypocrites out of convention, perform dreadful and terrifying austerities not enjoined by the scriptures.

The causes (for this) are: they are endowed with hypocrisy and ego; and desire (kāma) is longing, attachment (rāga) is obsession, strength (bala) is insistence; they are associated with these. This connects with the latter part: 'Know them to be of Asuric resolve.'

Thus, the question has been answered implicitly in the negative; now He answers it explicitly—with this intention, he says "Evam" (Thus). To remind us of the previously stated 'na sa siddhim' [16.23] (he does not attain perfection), it is said, 'not even a particle of happiness'. By stating, 'but only calamity,' He reminds us of the previously mentioned falling into hell. Desiring to convey the devoted nature implied in the question's statement, and intending the word 'ghora' (terrible) to signify the extreme effort required for such actions, He says, 'ati ghoram api' (even extremely terrible).

Now, regarding the question which concerns sacrifice, "yajante śraddhayā anvitaḥ" [9.23] (they worship, endowed with faith), how can the answer "tapyante" (they perform austerity) referring to austerity be appropriate? To this, He replies, "idam pradarśanārtham" (this is for illustrative purposes). Showing the comprehensive nature (of the topic), He states the result: "aśāstra-vihitam" (not enjoined by scripture). What is mentioned in Agamas outside the Veda, and even Vedic rituals performed improperly by those unauthorized, disregarding the rules concerning place, time, substance, action, etc., is considered "aśāstra-vihitam" (not enjoined by scripture). He clarifies the meaning intended by the word 'ghora,' which is synonymous with 'dāruṇa' (severe): "bahv-āyāsam" (great effort). By saying "yāgādikam" (sacrifice, etc.), it is indicated that the mention of sacrifice in the question is also illustrative. Therefore, the question and the answer have the same subject matter.

Another injunction (motivator) for those not enjoined by scriptures is stated by "dambha-ahaṅkāra-saṃyuktāḥ" (endowed with hypocrisy and ego), etc. Here, 'balam' (strength) is non-sattvic because it is associated with desire and attachment, as stated previously: "balam balavatāṃ cāhaṃ kāma-rāga-vivarjitam" [7.11] (and I am the strength of the strong, devoid of desire and attachment). The statement about the tormenting of the aggregate of elements residing in the body is made with the intention that not only is there hell in the afterlife, but here too there is emaciation of the body.

Because the Supreme Self cannot be tormented, either essentially or functionally, due to statements like "Antaryāmy amṛtaḥ" [Bṛ.U. 3.7.3-23] (The Inner Controller, immortal), "anaśnan anyo abhi cākaśīti" [Muṃ.U. 3.1.1] (The other, not eating, shines forth), and "na stānato'pi parasya ubhaya-liṅgaṃ sarvatra hi" [Br.Sū. 3.2.11] (Nor, even due to location, does the Supreme have both characteristics, for everywhere it is so); and because torment (karśana) in the form of contraction of knowledge, happiness, etc., for embodied beings (kṣetrajñas) through emaciation of the body is established by Śruti, Smṛti, and common experience, even (torment) caused incidentally by fasts enjoined by scripture; the phrase "antaḥ śarīra-stham" (residing within the body) indicates the Kṣetrajña (individual self) delimited by the body. The reference to 'Mām' (Me) here, following the previously stated procedure of "kṣetrajñaṃ cāpi māṃ viddhi" [13.3] (Know Me also as the knower of the field) and "mamaivāṃśaḥ" [15.7] (a part of Me alone), intends the Jīva (individual self) who is a part, qualified by the Supreme Self who has all bodies as His body. Therefore, He says, "mad-aṃśa-bhūtaṃ jīvam" (the Jīva who is a part of Me). This is a metaphorical usage intended to indicate the exceeding fault that tormenting the Jīva, who is His body, is equivalent to tormenting Him. The meaning is that the sin of self-torment resulting from transgression of scripture has accrued to them.

Since sacrifice (yajña) naturally involves worshiping the deity, there is not extreme invalidity even without adherence to the prescribed scriptural method; but austerity (tapas) inherently involves universal tormenting (karśana), and without the scriptural method, it would not be considered beneficial (bhāvanatvam). To refute this distinction often made by rationalists, He says, "yāgādikaṃ ca" (and sacrifice, etc.). Those whose resolve is Āsuric (demonic) are called "āsura-niścayāḥ" (those with demonic resolve). Here, He states that the possessive suffix (taddhita) merely denotes relation: "asurāṇām" (of the demons). To clarify the specific resolve intended by that term, He says, "asurāḥ hi" (for demons). He says that mentioning the demonic nature of the resolve is intended to reveal the culmination in the previously stated calamity: "mad-ājñā-viparīta-kāritvāt" (because they act contrary to My command). To the question of how this meaning is established merely by the term "āsura-niścayān" (those with demonic resolve), He replies: "pūrvam eva" (previously indeed).

See Commentary under 17.6

Commentary from "Yajante" to "Asuranishchayan."

The insentient (worshipped), due to lack of discrimination.

And tormenting Me, due to the non-performance of scriptural duties.

Therefore, performing austerity devised by their own intellect, they are, on the contrary, tāmasa.

Thus, the status (Sattva etc.) of those who have disregarded the scripture has been determined by their actions. Among them, some, though Rajasic and Tamasic, become Sattvic due to the maturation of merits from past lives and become qualified for scriptural practices. But those who do not abandon their Rajasic and Tamasic nature due to obstinacy and the fault arising from association with wicked people caused by the maturation of bad luck are certainly deviated from the scriptural path and partake of suffering both in this world and the next by following the wrong path. He says this through two verses, starting with—Ashāstra.

Those people who practice terrible penance—such as climbing hot rocks—which is not enjoined by the Shastra (scripture) through Veda, perception, or inference, or which is taught by non-scriptural texts (such as those of Buddha, etc.), and which causes pain to the self of another; are well endowed with Dambha (hypocrisy, defined as proclaiming one’s religiosity) and Ahamkāra (ego, defined as the perverse conviction that 'I alone am the best').

They are endowed with strength (Bala)—the capacity to endure extremely severe pain—which results from Rāga (attachment) towards Kāma (desired objects), which shows the efficiency of their Yoga (i.e., the ease with which they generate Yoga). Alternatively, Kāma is the desire for objects; Rāga is the clinging form of being constantly absorbed in it; and Bala is the determination that 'I shall certainly accomplish this,'—they are endowed with these.

And for this very reason, not turning back even when witnessing great suffering, they afflict (Karshayantaḥ), i.e., emaciate, the group of elements residing in the body (Bhūtagrāma)—the aggregate of earth etc., which has transformed into the collection of body and senses—through useless fasts etc., being non-intelligent (Achetasaḥ), devoid of discrimination. And they also emaciate Me, who am situated inside the body in the form of the enjoyer, by the emaciation of the enjoyable body. Alternatively, they emaciate Me, the Ishvara (Lord), who is situated inside the body as the Inner Controller, the witness of the intellect and its modifications, by transgressing My command.

Know those individuals—who are averse to all pleasures here, who partake of the lowest destination hereafter, who are deviated from all goals of human life (Purushārtha), and who have Asuric determination (Āsura Nischaya)—where Asuric determination is a perverted conviction contrary to the meaning of the Veda—though they appear as humans, know them to be Asuras (demons) because they perform actions characteristic of Asuras. It should also be noted that the text does not directly say 'know those humans who are devoid of the Asura species to be Asuras due to their actions alone,' because to avoid this, the text implies the Asura nature of the conviction, and subsequently the Asura nature of all internal modifications preceded by that conviction.

Now, can even the resolve of Sattvic people to worship Devas be 'Asuric'? Since this was not explicitly stated, he addresses it with two verses beginning with "अशास्त्रेति" (ashastreti).

Those people who are ignorant due to the suffering of birth, etc., who practice penance (tapas) which is not enjoined by the scriptures, which is derived from blind tradition, or which is forbidden by the scriptures, who are associated with hypocrisy and egotism, and who, through deceit of others, showing their own superiority, and ignorance, perform definite austerities that appear sattvic for the sake of the deity's favor—austerities involving bodily pain through fasting, etc.

And those who perform fierce penance (tapas) aimed at propitiating Yakshas, etc., for the sake of obtaining kingdoms, wealth, etc.

Those who are endowed with passion, attachment, and force? Passion is the desire for objects (of sense); attachment is addiction to enjoyment; force is insistence (or zeal)—impelled by these.

"Ashastravihitam"—That which is not enjoined by the scripture is "Ashastravihitam." Ghastly (Ghoram), painful (Pīḍākaram) to creatures and to oneself. Tapas (austerity): The people who perform (tapyante, nirvartayanti) such Tapas.

And they (Te ca) are "Dambhāhaṁkārasaṁyuktāḥ"? Dambha (pride) and Ahaṁkāra (ego) are Dambhāhaṁkārau? Joined with them (Tābhyāṁ saṁyuktāḥ) means Dambhāhaṁkārasaṁyuktāḥ?

Kāmarāgabalānvitāḥ: Kāma (desire) and Rāga (attachment) are Kāmarāgau. The strength resulting from that (Tat-kṛtaṁ balam) is Kāmarāgabalam. Endowed with that (Tena anvitāḥ) means Kāmarāgabalānvitāḥ.

Among them also, as before, He states the specific distinction—with two verses beginning "Ashastravihitam." The scriptural method was mentioned before.

But those people who, abandoning the scriptural injunction, practice austerity merely out of wilfulness (kāmakārataḥ), whose sole cause is wilfulness, like Śambuka, understand them to possess demonic resolve (āsura-niścayān), according to the connection with the subsequent verse.

अशास्त्रविहितम् not enjoined by the scriptures? घोरम् terrific? तप्यन्ते practise? ये who? तपः austerity? जनाः men? दम्भाहङ्कारसंयुक्ताः given to hypocrisy and egoism? कामरागबलान्विताः by the force of lust and attachment.Commentary There are some who think that the mortification of the body is the proper means to attain the goal of life. They do this in order to attract the people and get money for the gratification of their senses. They stand on one leg with raised hands. This is not real Tapas. This is Tamasic Tapas. Bodily torture will not bring emancipation. These men are not acainted with even the first elements of the scriptures. They mock at the religious practices of the wise? elderly persons and jeer at learned men. They are puffed up with the vanity of their own greatness. They are proud of their wealth. They perform unauthorised austerities. These persons do severe austerities contrary to the scriptures on the strength of desire and attachment.They take even the lives of children to propitiate their deity. Instead of killing their egoism? they kill many innocent animals in the name of sacrifice but in reality they kill them to satisfy their own palate. Most horrible indeed They speak ill of the scriptures and wander about in the forest of delusion and infatuation. They follow the dictates of passion. They inflict pain on themselves and on others. They practise austerities which cause pain to themselves and to other living beings. Pitiable indeed is their lot. They are doomed to destruction.Kamaragabalanvitah may also be interpreted as possessed of lust? attachment and power.Dambha Ostentation The man of Dambha is desirous that all people should take him for a virtuous man and so he expresses to others his righteous nature. In reality he is not virtuous. He pretends to be what he is not.Ahankara Egoism The egoistic man thinks and feels that he is superior to others in the possession of all virtuous alities.Raga Extreme attachment to sensual objects.Bala Great power of enduring severe pain on account of Raga for sensual objects (pain that accrues from exertion in attaining and preserving the objects).Kama Lust Desire for any object.

Ye, those; janah, persons; who tapyante, undertake, perform; ghoram, severe; tapah, austerity, productive of pain to oneself as also to creatures; asastra-vihitam, not sanctioned by the scriptures; they, being dambh-ahankara-samyuktah, given to ostentation and pride; and kama-raga-bala-anvitah, impelled by the strength of passion and attachment, or possessed of passion, attachment and strength [Kama-raga can also mean desirable objects and the desire to enjoy them.]-.

'Those men who perform terrible pernances not enjoined by the Sastras' - this is illustrative of sacrifices etc., of a similar nature. Those who perform sacrifices, etc., sacrifices which are not enjoined by the Sastras and demand much exertion, those who are possessed of 'ostentation and conceit and are goaded by sensual desire, attachment and passion' - they torture the group of elements such as earth etc., in their bodies. They also torture the individual self which is a part of Myself and is within their bodies. Those who perform such sacrifices etc., know them to be demoniacal in their resolves. The resolve of demons is demoniac resolve. The demons are those who act contrary to My ?ndments. Since they act contrary to My ?ndments, they do not have even a iota of joy, but as stated earlier, they fall a prey to a multitude of calamities. 'They fall into a foul Naraka' (16.16).
Now, Sri Krsna, resuming the subject, details the differences according to the Gunas with reference to sacrifice, etc., enjoined by the Sastras. To begin with, he describes three kinds of food, since the growth of Sattva etc., has its source in food, as Srutis declare thus: 'For my dear, the mind consists of food' (Cha. U., 6.5.4) and 'when the food is pure, the man becomes pure' (Cha. U., 7.26.2).