Although death is waiting patiently for their demise at any moment; to carry them off to hellish worlds of great suffering;

Lord Krishna explains that the demoniac are so involved in the deception of their material manipulations for planetary power and control of planetary wealth, which they amass to the maximum, that they become oblivious to the existence of a higher reality.

The demoniac are deceived in the vastness of their own schemes and undertakings which consumes all of their time as they are constantly endeavouring to keep their power intact.

Simultaneously the demoniac are pursuing their lusts for sense gratification with full power, imagining that it constitutes the apex of success as the highest ambition of all existence.

The demoniac are so completely deluded that they believe that enjoying the objects of the senses is the final goal of all hopes and dreams with no conception more advanced than this.

In this way they deceive and fully shackle themselves in bondage by the illusion of their own hopes and expectations, which keeps them bound inexorably in perdition.

11 *“Engrossed in countless anxieties, which can only terminate with (the world’s) dissolution; making gratification of desires their highest (aim), in the firm conviction that that is the only thing.”* (330)

They conduct all their affairs, keeping this aim in view, and also feel anxious for after-life conditions (of affairs with which they are concerned in their life-time). They go on ever increasing their limitless anxiety—anxiety deeper than the region under the earth (पाताळ) and higher than the sky, and of a magnitude before which even the three worlds would, in comparison, appear smaller than an atom—unique anxiety (of the kind) felt by the Yogins for scaling the (razor blade) ladder (path) of yoga; (Note—In Moghe edition the Pātha (पाठ) is ‘Yogapatha,’ while in Bhide edition the Pātha is ‘Bhogapatha’)—anxiety (of the kind) and which does not permit (a faithful wife) to part with her husband’s body (even if it becomes lifeless). They remain engrossed in anxieties for the enjoyment of sense—objects. (They are fond of) hearing women sing, beholding intently their personal beauty, and holding them in close embrace (सर्वेन्द्रिय—in a way to bring all their limbs in close bodily contact). They wave the very nectar around them (women) and remain firmly convinced in their mind that no other happiness is greater or more real than that (obtained out) of women, and then run for (securing) that enjoyment, even beyond the ten directions—to the region under the earth and heaven.

'Cintāmaparimeyām ca pralayāntāmupāśritāḥ'—They are beset with innumerable cares, worries and anxieties, till they die. So they have to follow, a cycle of birth and death.

The cares or worries, can be of two kinds—the spiritual and mundane. Those, who are worried about their salvation, are noble. But people possessing a demoniac nature, are not beset with spiritual worries. They are obsessed with, such cares and worries, as to how they could maintain honour, praise, fame and

prestige etc., how they would live long, what would happen to their family, wealth and property, after their death and so on.

But the fact is, that a man is worried out of ignorance. The Lord, provides the necessities of life to people, according to their fortune. When a person dies, he leaves behind several things and objects, unconsumed. Even a dispassionate saint leaves his loincloth and a pot made of hollowed gourd, when he dies, when a rich man dies, his riches are of no avail, to him.

There is an anecdote. There was a very rich man. He built a house of steel, like a safe, because there were so many jewels, ornaments and precious stones etc., in his house. The house, could be unlocked with a key. Once he went into the house and shut it, but the key was left outside. So he died, without food, water and air. Similarly a man suffering from a disease, cannot enjoy delicious dishes, because if he eats such foods, he may die.

Even dispassionate ascetics, who do not possess, even a single penny, get the necessities of life, according to their destiny. So, there is no need for a man to be worried, how he would earn his living. Saint Tulasī declares, 'The Lord, first decided the destiny of a being, and then bestowed upon him, this human body. So he need not worry, he should adore Him.' Similarly, another saying goes, that the Lord provides cloth, wood and fire, even for a dead body, so if a living man, worries about his livelihood, he is very unfortunate. Saint Rāmadāsa also declares, 'An ascetic, has got neither grain nor any animal (for milk or butter etc.) nor cash, but at meal-time, he receives everything.' Those possessing a demoniac nature, do not understand this. They think, that they obtain things, because they worry and make effort and if they do not do so, they may die of starvation.

'Kāmopabhogaparamāḥ'—Those, who look upon the gratification of desires, as their highest aim, hanker after worldly luxuries and pleasures. They are steeped in, enjoying the objects of the senses and in earning money, to enjoy these.

'Etāvaditi nīśeltāḥ'—They believe, that the only aim of life is to enjoy worldly pleasures* and prosperity and that sensual enjoyment, is the supreme source of happiness. They have no belief, in the happiness of another world. According to them, this sort of belief is a deception. They do not believe in virtues, vices and rebirth etc. So they want to enjoy, as many pleasures here, as is possible.

Appendix—The man, who is steeped in pleasures and prosperity, becomes blind. He can know neither the world nor God. By regarding the unreal world as real, he can't at all cast a glance upon God. He regards the non-existent world as real.

The objects are perishable while he himself is imperishable; then how can the perishable gratify the imperishable?

चिन्तां अपरिमेयां च, न परिमातुं शक्यते यस्याः चिन्तायाः इयत्ता सा अपरिमेया, तां अपरिमेयाम्, प्रलयान्तां मरणान्तां उपाश्रिताः, सदा चिन्तापराः इत्यर्थः । कामोपभोगपरमाः, काम्यन्ते इति कामाः विषयाः शब्दादयः तदुपभोगपरमाः ``अयमेव परमः पुरुषार्थः यः कामोपभोगः'' इत्येवं निश्चितात्मानः, एतावत् इति निश्चिताः ॥

याचि एका आयती । तयाचिया कर्मप्रवृत्ती । आणि जिणियाही परौती । वाहती चिंता ॥ ३३० ॥ पाताळाहूनि निम्न । जियेचिये उंचीये सानें गगन । जें पाहातां त्रिभुवन । अणुही नोहे ॥ ३३१ ॥ ते योगपटाची मवणी । जीवीं अनियम चिंतवणी । जे सांडूं नेणें मरणीं । वल्लभा जैसी ॥ ३३२ ॥ तैसी चिंता अपार । वाढविती निरंतर । जीवीं सूनि असार । विषयादिक ॥ ३३३ ॥ स्त्रिया गाइलें आइकावें । स्त्रीरूप डोळां देखावें । सर्वेंद्रियें आलिंगावें । स्त्रियेतेंचि ॥ ३३४ ॥ कुरवंडी कीजे अमृतें । ऐसें सुख स्त्रियेपरौतें । नाहींचि म्हणौनि चित्तें । निश्चयो केला ॥ ३३५ ॥ मग तयाचि स्त्रीभोगा- । लागीं पाताळ स्वर्गा । धांवती दिग्विभागा । परौतेही ॥ ३३६ ॥

(16.330) केवल उपयुक्त सामग्री के सहाय से वे कर्म में प्रवृत्त होते हैं तथा जीवन के अनन्तर की भी चिन्ता करते हैं।

(16.331) जो पाताल से भी गहरी होती है, जिसकी विशालता के सामने आकाश भी छोटा है, तथा जिसके सन्मुख त्रिभुवन एक अणु के बराबर भी नहीं है,

(16.332) जो भोगरूपी वस्त्र का माप करनेहारी है, जैसे रमणी अपने प्रिय वल्लभ को छोड़ना नहीं जानती वैसे ही जो हृदय में निरन्तर चिन्तन करती है, (16.333) ऐसी अपार चिन्ता को वे सर्वदा बढ़ाते रहते हैं और अन्तःकरण में निःसार विषय इत्यादि का सेवन करते हैं।

(16.334) स्त्रियों के गीत सुनने चाहिए, आँखों से स्त्रियों के रूप देखने चाहिए, सब इन्द्रियों से स्त्रियों का ही आलिंगन करना चाहिए;

(16.335) जिस पर से अमृत की निछावर की जावे ऐसा सुख स्त्री के अतिरिक्त है ही नहीं, इस प्रकार का निश्चय उनके चित्त में रहता है।

(16.336) और उसी स्त्री-भोग के लिए वे स्वर्ग, पाताल या दिशाओं की सीमा के बाहर भी दौड़ते फिरते हैं।

‘चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः’—आसुरी-सम्पदावाले मनुष्योंमें ऐसी चिन्ताएँ रहती हैं, जिनका कोई माप-तौल नहीं है। जबतक प्रलय अर्थात् मौत नहीं आती, तबतक उनकी चिन्ताएँ मिटती नहीं। ऐसी प्रलयतक रहनेवाली चिन्ताओंका फल भी प्रलय-ही-प्रलय अर्थात् बार-बार मरना ही होता है।

चिन्ताके दो विषय होते हैं—एक पारमार्थिक और दूसरा सांसारिक। मेरा कल्याण, मेरा उद्धार कैसे हो? परब्रह्म परमात्माका निश्चय कैसे हो? (‘चिन्ता परब्रह्मविनिश्चयाय’) इस प्रकार जिनको पारमार्थिक चिन्ता होती है, वे श्रेष्ठ हैं। परन्तु आसुरी-सम्पदावालोंको ऐसी चिन्ता नहीं होती। वे तो इससे विपरीत सांसारिक चिन्ताओंके आश्रित रहते हैं कि हम कैसे जीयेंगे? अपना जीवन-निर्वाह कैसे करेंगे? हमारे बिना बड़े-बूढ़े किसके आश्रित जीयेंगे? हमारा मान, आदर, प्रतिष्ठा, इज्जत, प्रसिद्धि, नाम आदि कैसे बने रहेंगे? मरनेके बाद हमारे

बाल-बच्चोंकी क्या दशा होगी? मर जायेंगे तो धन-सम्पत्ति, जमीन-जायदादका क्या होगा? धनके बिना हमारा काम कैसे चलेगा? धनके बिना मकानकी मरम्मत कैसे होगी? आदि-आदि।

मनुष्य व्यर्थमें ही चिन्ता करता है। निर्वाह तो होता रहेगा। निर्वाहकी चीजें तो बाकी रहेंगी और उनके रहते हुए ही मरेंगे। अपने पास एक लंगोटी रखनेवाले विरक्त-से-विरक्तकी भी फटी लंगोटी और फूटी तुम्बी बाकी बचती है और मरता है पहले। ऐसे ही सभी व्यक्ति वस्तु आदिके रहते हुए ही मरते हैं। यह नियम नहीं है कि धन पासमें होनेसे आदमी मरता न हो। धन पासमें रहते-रहते ही मनुष्य मर जाता है और धन पड़ा रहता है, काममें नहीं आता।

एक बहुत बड़ा धनी आदमी था। उसने तिजोरीकी तरह लोहेका एक मजबूत मकान बना रखा था, जिसमें बहुत रत्न रखे हुए थे। उस मकानका दरवाजा ऐसा बना हुआ था, जो बंद होनेपर चाबीके बिना खुलता नहीं था। एक बार वह

धनी आदमी बाहर चाबी छोड़कर उस मकानके भीतर चला गया और उसने भूलसे दरवाजा बंद कर लिया। अब चाबीके बिना दरवाजा न खुलनेसे अन्न, जल, हवाके अभावमें मरते हुए उसने लिखा कि 'इतनी धन-सम्पत्ति आज मेरे पास रहते हुए भी मैं मर रहा हूँ; क्योंकि मुझे भीतर अन्न-जल नहीं मिल रहा है, हवा नहीं मिल रही है।' ऐसे ही खाद्य पदार्थोंके रहनेसे नहीं मरेगा, यह भी नियम नहीं है। भोगोंके पासमें होते हुए भी ऐसे ही मरेगा। जैसे पेट आदिमें रोग लग जानेपर वैद्य-डॉक्टर उसको (अन्न पासमें रहते हुए भी) अन्न खाने नहीं देते, ऐसे ही मरना हो, तो पदार्थोंके रहते हुए भी मनुष्य मर जाता है।

जो अपने पास एक कौड़ीका भी संग्रह नहीं करते, ऐसे विरक्त संतोंको भी प्रारब्धके अनुसार आवश्यकतासे अधिक चीजें मिल जाती हैं। अतः जीवन-निर्वाह चीजोंके अधीन नहीं हैं। परन्तु इस तत्त्वको आसुरी प्रकृतिवाले मनुष्य नहीं समझ सकते। वे तो यही समझते हैं कि हम चिन्ता करते हैं, कामना करते हैं, विचार करते हैं, उद्योग करते हैं, तभी चीजें

**परिशिष्ट भाव**—भोग और संग्रहमें लगा हुआ मनुष्य अन्धा हो जाता है। वह न तो संसारको जान सकता है और न परमात्माको ही जान सकता है। अस्वाभाविकमें स्वाभाविक बुद्धि होनेके कारण उसकी दृष्टि परमात्माकी तरफ जा ही नहीं सकती। वह अस्वाभाविक संसारको ही सच्चा मानता है।

वस्तुएँ विनाशी हैं, आप अविनाशी हैं, फिर पूर्ति कैसे हो? नाशवान्के द्वारा अविनाशीकी पूर्ति कैसे हो सकती है?