Bhagavad Gita - Chapter 17 - Shloka (Verse) 6

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।

वे अविवेकी मनुष्य? शरीरमें स्थित इन्द्रियादि करणोंके रूपमें परिणत भूतसमुदायको और शरीरके भीतर अन्तरात्मारूपसे स्थित? उनके कर्म और बुद्धिके साक्षी? मुझ ईश्वरको भी? कृश ( तंग ) करते हुए -- मेरी आज्ञाको न मानना ही मुझे कृश करना है? इस प्रकार मुझे कृश करते हुए ( घोर तप करते हैं ) उनको तू आसुरी निश्चयवाले जान। जिनका असुरोंकासा निश्चय हो? वे आसुरी निश्चयवाले कहलाते हैं। उनका सङ्ग त्याग करनेके लिये तू उनको जान? यह उपदेश है।

Having shown the Rajas-established ones primarily, He now shows the Tamas-established ones primarily—"Karshayantah" (Emaciating), etc. ...

He addresses how the emaciation of living beings is conceived concerning Ishvara, who is the witness of the body, etc., saying: "mad-anushāsana" (My command), etc.

He addresses where the knowledge of those who are resolute in perversion is utilized, saying: "pariharanārtham" (For the sake of avoidance), etc.

Having primarily shown those established in Rajas, He now specifically describes those established in Tamas—'Karshayantah' (Emaciating).

'Karshayantah'—Emaciating the 'Bhutagramam' (host of elements) situated in the body, which has transformed into the aggregate of instruments (senses); making it thin. Because they are 'Achetasah'—indiscriminate and deluded. And 'Mam chaiva'—Me also, situated within the body as the Witness of actions and the intellect; 'emaciating' Me by transgressing My command. Although I am situated within the body as the Enjoyer,

and emaciating the object of enjoyment (the body) implies emaciating the enjoyer, the Acharyas did not state this literally because actual emaciation of the partless Enjoyer is impossible even if the object of enjoyment is emaciated.

The Lord, the treasure of compassion, instructs to know them as 'Asuranishchayan' (of demoniacal resolve)—those whose resolve is Asuric—for the purpose of avoiding them.

'Emaciating the Lord' signifies 'Alpa-drishti' (viewing Him as limited/small). The Anabhimlana Shruti states: 'He who does not see the Great Supreme Person as such (but views Him as limited) is a 'Karshaka' (one who emaciates/diminishes); he is a great sinner.'

'Asuranishchaya' means those whose resolve is Asuric.

The Agniveshya Shruti states: 'The Devas are declared to be Sattvic, while the Daityas (demons) are declared to be Rajasic and Tamasic.'

'Karshayantah' means making thin/emaciated. 'Bhutagramam' means the aggregate of instruments (senses).

'Achetasah' means deluded. And 'Mam'—Me, the Supreme Lord situated within the body as the Enjoyer; (emaciating Me) by emaciating the body which is the object of enjoyment, or by transgressing My command.

Know them to be 'Asuranishchayan' (of demoniacal resolve).

'Those people who practice austerity which is not enjoined by scriptures and is extremely terrible'—this (use of the word austerity/tapas) is illustrative; it means those who perform 'sacrifices and the like' which are not enjoined by scriptures and involve great exertion. They are conjoined with hypocrisy and egoism, and endowed with desire, attachment, and force. Those who, emaciating the aggregate of elements like earth situated in the body, and also emaciating the individual soul (Jiva) situated within the body which is a portion of Me, practice austerities and perform sacrifices etc.—know them to be of 'demoniac resolve.'

'Asuranishchaya' means the resolve of Asuras. Asuras indeed act contrary to My command. Because of acting contrary to My command, they do not possess even a grain of happiness, but fall into a multitude of evils; as stated earlier, 'They fall into a foul hell' [Gita 16.16].

Now, returning to the subject at hand, He elaborates on the distinction caused by the Gunas even in scriptural sacrifices etc. Even there, since the increase of Sattva etc. is rooted in food, the threefold nature of food is stated first. For the Shruti says: 'O Somya, the mind consists of food' [Chandogya 6.5.4] and 'When the food is pure, the inner nature (Sattva) becomes pure' [Chandogya 7.26.2].

Moreover—'Karshayantah,' etc.

'Karshayantah'—Emaciating through vain fasting etc. the 'Bhutagramam' (host of elements), i.e., the aggregate of earth and other elements situated in the body as its originators/starters. 'Achetasah'—Indiscriminate/deluded.

And 'Mam'—Me, situated within the body as the Inner Controller; emaciating Me solely by transgressing My command.

Know those who perform such austerity to be 'Asuranishchayan'—those whose resolve is Asuric, that is, extremely cruel.

Thus, the question has been answered implicitly in the negative; now He answers it explicitly—with this intention, he says 'Evam' (Thus). To remind of the previously stated 'He does not attain perfection' [16.23], (Ramanuja) said 'Not even a grain of happiness.' By 'But rather only evil,' he reminds of the fall into hell mentioned earlier. The word 'Ghora' (terrible) is used to indicate the excessive exertion in the effect (action), with the intention of commenting on the 'endowed with faith' in the question; thus he says 'Extremely terrible also.'

Objection: The question was about sacrifice with 'They worship endowed with faith' [9.23]; how does the answer regarding 'practicing austerity' fit? To this he says, 'This is for illustration.' Showing the collective form, he states the resultant meaning as 'Ashastravihitam.' 'Ashastravihitam' means that which is spoken in Agamas outside the Veda, or even Vedic rites performed by unqualified persons without regard for the rules of place, time, substance, procedure, etc., performed incorrectly. He explains the intended meaning of the word 'Ghora,' a synonym for harsh, as 'Bahvayasam' (involving great exertion). By saying 'Sacrifices etc.,' it is indicated that the mention of 'Sacrifice' in the question was also illustrative. Thus, the question and answer have the same subject.

For those not impelled by scriptures, another impeller is stated—with 'Dambhahankara,' etc. Here 'Bala' (Force) is non-Sattvic because it is conjoined with Kama and Raga. For it was stated earlier [7.11], 'I am the strength of the strong devoid of Kama and Raga.'

Not only hell in the afterlife, but also bodily torment in this life is intended by the mention of 'emaciating the host of elements in the body.' Since the Supreme Self cannot be emaciated in essence or attribute—as per texts like 'The Inner Controller is immortal,' 'The other looks on without eating,' 'Not even due to place does the Supreme have imperfections'—and if emaciation were possible, it would also apply to scripturally ordained fasts; therefore, 'emaciation' here refers to the contraction of knowledge and happiness of the 'Kshetrajna' (individual soul) who owns the body, a concept established in Shruti, Smriti, and the world. 'Antahsharirastham' (situated within the body) indicates the Kshetrajna delimited by the body. Based on previous statements like 'Know Me also as the Kshetrajna' [13.3] and 'My very portion' [15.7], the instruction 'Mam' (Me) here refers to the Jiva who is a portion/attribute of the Supreme Self who has all bodies as His body; thus he says 'The Jiva who is My portion.' The paining of the Jiva, who is My body, is equivalent to paining Me; this is a figurative usage to indicate the extremity of the fault. The intention is that by transgressing scripture, they incur the sin of harming the Self.

Since sacrifice inherently involves the idea of worshiping a deity, it is not completely futile even without scriptural procedure; but austerity involves emaciation of all by nature, so without scriptural procedure, it cannot be considered a (valid) practice; to refute such a division based on reasoning, he says 'Sacrifices etc. also.' 'Asuranishchaya' means those whose resolve is Asuric; here the Taddhita suffix is merely to show relationship, so he says 'Of the Asuras.' To express the specific nature of their intended resolve, he says 'For Asuras indeed.'

The purpose of declaring them as having Asuric resolve is to reveal their end in the previously mentioned evil (hell), so he says 'Because of acting contrary to My command.' How is this meaning established merely by 'Asuranishchayan'? To this he says—'Already before...'

साधक का अत्युत्साह केवल शारीरिक थकान और मानसिक अवसाद को ही उत्पन्न कर सकता है। केवल धर्म के नाम पर अविवेकपूर्ण साधना करने से किसी प्रकार का आध्यत्मिक विकास नहीं हो सकता। बहुसंख्यक साधकगण अपनी क्षमताओं का दुरुपयोग करके व्यर्थ में कष्ट पाते हैं। इसलिए? भगवान् श्रीकृष्ण यहाँ ऐसे अविवेकी साधकों का चित्रण कर उनकी मूढ़ साधना का उपहास करते हैं।यह सत्य है कि शास्त्रों में स्थूलकाय अथवा देहासक्त व्यक्तियों के लिए कुछ अवधि पर्यन्त शारीरिक तपाचरण की साधना का उपदेश दिया गया है? परन्तु उससे यह निष्कर्ष निकालना त्रुटिपूर्ण होगा कि यह तप ही एकमात्र साधन है तथा केवल उसी के अनुष्ठान से आन्तरिक विकास भी हो सकता है। तपश्चर्या भी विवेकपूर्ण होनी चाहिए इसलिए धर्मशास्त्रों के विधानों के विरुद्ध उनका आचरण नहीं करना चाहिए।कुछ लोग केवल प्रदर्शन के लिए तप करते हैं। दम्भ और अहंकार से युक्त लोग वास्तविक तप के अधिकारी नहीं होते हैं। उसी प्रकार जिन लोगों के मन में विषयों की कामना और आसक्ति दृढ़ होती है? वे भी मानसिक रूप से तपश्चर्या के योग्य नहीं होते।यदि ऐसे लोग अपने तप के फलस्वरूप कुछ शक्ति प्राप्त भी कर लेते हैं? तो भी अन्तकरण की अशुद्धि के कारण वे उन शक्तियों का दुरुपयोग ही करते हैं। पुराणों में वर्णित हिरण्यकश्यपादि के चरित्र इस तथ्य को प्रमाणित करते हैं। इस प्रकार शास्त्रविधि की उपेक्षा करके तप करने वाले तपस्वी लोग आसुरी श्रेणी में ही गिने जाते हैं।ऐसे अविवेकी जन घोर तप के द्वारा न केवल अपने शरीर को पीड़ा पहुँचाते हैं? वरन् मुझ दिव्य अन्तर्यामी को भी कष्ट देते हैं। इसका आशय यह है कि ऐसे साधकों के हृदय में आत्मचैतन्य अपने पूर्ण वैभव एवं सौन्दर्य के साथ व्यक्त नहीं हो पाता। घोर कष्टदायक तप मूढ़ता का लक्षण है? जिसकी यहाँ निन्दा की गई है। विवेकपूर्ण संयम तप कहलाता है? न कि निर्मम शारीरिक पीड़ा भगवान् आगे कहते हैं

From 'They worship' up to 'of demoniacal resolve.'

They worship the insentient because of a lack of discrimination.

And they emaciate Me (the Self within) by not practicing the purport of the scriptures.

Therefore, performing penances concocted by their own intellect, they are on the contrary Tamasic.

Objection: Regarding the changeless Lord, how is 'Emaciating Me situated within the body' stated? Answer: 'Bhagavat...' (referring to Madhvacharya's view). Based on the rule 'Pratipadikaddhatvarthe bahulam,' the meaning of the causative affix here is also 'vision/perception' (viewing Him as limited).

The interpretation 'Emaciating Me situated as the Jiva' is refuted by the correct explanation itself, as viewing Him as the Jiva is itself the 'emaciation' (belittling). The interpretation 'Karshana means not following My command' is mentioned only to be refuted, as it is not the literal meaning (Ashabdatvat).

He provides scriptural concurrence for the stated explanation—'Ya,' etc. This interpretation is not contrary to His greatness. 'Drashta' (Seer) ends with the affix 'trin'. It is supplied that he is called a 'Karshaka' (diminisher).

To refute the doubt of it being a Karmadharaya compound, he says—'Asura,' etc. 'Nishchaya' means Faith (Shraddha). In the Karmadharaya view, the apposition would have to be considered figurative or possessive (Matvarthiya), which involves heaviness (complexity), this is the idea.

Objection: From the context, 'Tamasanishchayan' should have been said; why 'Asuranishchayan'? Answer: 'Devas,' etc. 'Devas' are declared synonyms for Sattvic. 'Daityas' are declared synonyms for Rajasic and Tamasic.

Thus, the status (Sattva etc.) of those who have disregarded the scripture has been determined by their actions. Among them, some Rajasic and Tamasic types, due to the fruition of past merits, become Sattvic and qualify for scriptural practices. But those who, due to obstinacy and the fault of bad company obtained through bad destiny, do not abandon their Rajasic and Tamasic nature, and falling from the scriptural path follow the wrong path, become partakers of sorrow in this world and the next—He states this with two verses beginning 'Ashastra,' etc.

'Ashastravihitam': Not enjoined by scripture—Veda, perception, or inference; or taught by 'Ashastra' (non-scripture) like Buddhist Agamas etc. 'Ghoram': Causing pain to the Supreme Self. 'Tapas': Like climbing heated rocks, etc. 'Tapyante': They perform. 'Dambha': Advertising one's righteousness. 'Ahamkara': The wicked pride 'I alone am superior'; fully conjoined with these. The 'Samyaktva' (proper connection) of Yoga implies the inability to generate Yoga effortlessly (hence here it implies a bad connection). 'Kama': Desire for an object; 'Raga': The force (Bala) caused by attachment to that object—meaning the capacity to endure terrible pain; endowed with that.

OR—'Kama': Desire for object; 'Raga': Attachment in the form of constant absorption in it; 'Bala': The obstinacy 'I will definitely accomplish this'; endowed with these.

Therefore, not turning back even when seeing intense pain, 'Karshayantah' (Emaciating)—emaciating the host of elements in the body (the aggregate of body and senses transformed from earth etc.) through vain fasting etc. 'Achetasah': Devoid of discrimination. And 'Mam' (Me)—who is situated within the body as the Enjoyer, (they emaciate) by emaciating the enjoyer's body; OR—Me, the Inner Controller God situated within the body as the Witness of the intellect and its functions, they 'emaciate' (disregard/pain) by transgressing My command.

Know them—who are averse to all worldly enjoyments (due to futile severe penance) and destined for a low state in the afterlife, fallen from all human goals—to be 'Asuranishchayan' (of demoniacal resolve). 'Asura' means those whose 'resolve' is inverted and opposed to the meaning of the Vedas.

Though they appear as humans, know them to be Asuras because they perform the actions of Asuras.

Moreover—'Karshayantah,' etc. 'Karshayantah'—Emaciating the 'Bhutagramam' (aggregate of earth etc.) situated in the body, which exists for the sake of the Lord's sport (Krida); making it thin through vain fasting etc. devoid of the Lord's satisfaction. 'Achetasah'—Devoid of knowledge. And 'Mam'—Me, situated within the body as the Impeller for the sake of My own Lila (divine play); 'emaciating' (afflicting) My 'Amsha' (portion/soul) by the transgression of My command which takes the form of worship (Bhajana) etc.

Those who perform austerity in the aforementioned manner, know them to be 'Asuranishchayan'—those whose resolve is Asuric, i.e., of the nature of opposition to Me.

By this, it is indicated that those who perform even duties like austerity devoid of connection with Me are indeed to be rejected.

"Karshayantah"—Emaciating; the "Bhutagramam" situated in the body, i.e., the aggregate of instruments (senses/elements). "Achetasah"—Those who are nondiscriminating. And "Mam chaiva"—Me also, Narayana, situated within the body as the Witness of those actions and the intellect; "emaciating" Me? Not following My command is itself My "emaciation." "Know them"—Understand them to be "Asuranishchayan"—those whose resolve is Asuric; the instruction is to know them for the purpose of avoiding them.

Furthermore, food, which is distinct in three categories like juicy, unctuous, etc., is shown here as being dear to Sattvic, Rajasic, and Tamasic persons respectively in that order. The purpose is that by recognizing one's own Sattvic, Rajasic, or Tamasic nature through the sign (lingam) of excessive fondness for specific foods like juicy, unctuous etc., one may abandon foods that are signs of Rajas and Tamas and adopt those that are signs of Sattva.

Similarly, the threefold nature of sacrifices etc. based on the distinction of Sattva and other Gunas is propounded here. This is for the purpose of understanding the Rajasic and Tamasic types so that one may indeed abandon them and practice only the Sattvic ones. He says...

"Karshayantah"—Making thin/emaciated. And "Mam"—Me, situated within the body as the Inner Controller (Antaryamin), emaciating Me through the transgression of My command, meaning driving Me away (from their hearts). Know them definitively to be Asuras.

The placement of words (Parinipata) is optional (can be interpreted as "Know the Asuras definitively").

Or (as a Bahuvrihi compound)—Know those whose resolve is Asuric.

कर्षयन्तः torturing? शरीरस्थम् dwelling in the body? भूतग्रामम् all the elements? अचेतसः senseless? माम् Me? च and? एव even? अन्तःशरीरस्थम् who dwells in the body within? तान् them? विद्धि know? आसुरनिश्चयान् to be of demoniac resolves.Commentary Bhutagramam The aggregate of all the elements composing the body.Elements Organs.Mam Me Vaasudeva? the witness of their thoughts and deeds.He who thus tortures Me disregards My teachings entirely.Achetasah Senseless? unintelligent? having no discrimination.

And who,) acetasah, being non-discriminating; karsayantah, torture; bhuta-gramam, all the organs; sarirastham, in the body, ca, as also; torture eva, even; mam, Me; antah-sarira-stham, who reside in the body as the witness of its actions and intellect-non-adherence to My injunctions itself is 'torturing Me'; viddhi, know; tan, them; asura-niscayan, as possessed of demoniacal convictions. Know them so that they may be avoided. This is an instruction.
The liking of persons possessing the alities of sattva, rajas and tamas for foods that are divided into three groups, viz succulent, oleaginous, etc., is respectively being shown here so that, by knowing the presence of the alities of sattva, rajas and tamas (in oneself) from the indications of the degree of one's preference for particular foods as are succulent, oleaginous, etc., one may avoid foods having the characteristics of rajas and tamas, and accept food with the characteristics of sattva. Similarly, sacrifices etc. also are being explained here under three categories according to the distinguishing ality of sattva etc. So that one may reject those known to be born of rajas and tamas, and undertake only those born of sattva.

'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).