The word acetasaḥ means indiscriminate.

Such indiscriminate jīvas or embodied beings torture and afflict their own body and the bodies of others in the pursuit of fulfilling their depraved and macabre rituals for dominion over material existence.

The words rāga balānvitāḥ means by ostentatious displays of mental control and bodily power in such extremes that even the Supreme Lord feels tormented in His all-pervasive form as the ātma or immortal soul within all living entities.

The words mam eva ca refers specifically to His inner bg-sky presence.

Hence whosoever executes rituals that are contrary to the ordinances and injunctions of the Vedic scriptures and engages in sacrifices that are prohibited in the Vedic scriptures,

or practices penances which cause great pain and suffering upon themselves and others, molest the very elements contained within the body for its welfare to be abused and the ātma to be disrespected

are verily to be known as possessing the demoniac nature.

The demoniac transgress the ordinances and injunctions of the Vedic scriptures and are known as asuras which means without light denoting without the light of divine consciousness.

Due to their bellicose and belligerent disposition of opposing the Supreme Lords commands, the demoniac purposely act contrary in defiance.

Because of this they are unable to derive even the most miniscule satisfaction and lasting happiness for their immense efforts.

All they derive from their scheming conjures of evil actions is accommodation in the hellish planets direct at the conclusion of their life cycle. By their own demoniac actions and sinful activities they have voluntarily hurled themselves into such a dire predicament without relief.

Next Lord Krishna will explain how natures differ according to the qualities of the three guṇas or modes of material nature that a jīva is situated in and influenced by.

The three guṇas are directly affected by the food a jīva chooses to eat and helps determine their present birth.

The threefold nature of foods as they are situated in one of the three guṇas of sattva guṇa, raja guṇa and tama guṇa corresponding to the mode of goodness, the mode of passion and the mode of ignorance will be described first.

This is confirmed in the Chāṇḍogya Upaniṣad VI.V.IV beginning anna-mayam hi sommya manah it states:

“The mind is verily composed of the food that is eaten”,

is further confirmed in verse VII.XXVI.II beginning rahara shudda sattva shuddhi which states:

Taking pure food in pure condition after it has been first offered to the Supreme Lord. As the purity of the food eaten so is the purity of the mind for pure food enhances the mind with purity.

“भगवत्कर्पनं नामाल्पत्वदृष्टिरेव | यो वै महान्तं परमं पुमांसं नैव दृष्टा कर्कशकः सोऽतिपापि इति ह्यनभिस्नातश्रुतिः | आसुरो निश्चयो येषां, त असुरनिश्चयाः | देवास्तु सात्विकाः प्रोक्ताः दैत्या राजसतामसाः | इति ह्यनिवेशश्रुतिः ||” - Those who oppress the Resplendent Lord within are of little perceptivity. Thus in Anabhimaan scripture “Those who are not receptive to the Great Self, the Supreme Person, oppress Him”. Those who are a-sura un-enlightened (of scriptures) are of non-luminous, obscure, of taamasic receptivity. “The Divine ones are said to be saatvic (luminous) and the demons are combination of raajas (enterprising) energy and obscurity, taamasic (obscure) energy” thus in Agniveshya scripture.

“अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः | इमाहङ्कारसंयुक्ताः कामरागवलान्विताः | अकृशानपि लक्ष्म्यादीन् देवान् विष्णुपरायणान् | विष्णुं च सर्वदेहस्थं कृशत्वेन विजानते | तेपामल्पगुणत्वेन कल्पनात्ते तमो ध्रुवम् | यान्ति ज्ञेयाश्च ते दैत्याः पिशाचा वाऽथ राक्षसाः ||” - Those who perform terrible austerities even according to scriptures, they being arrogant and full of pride and strengthened by the desire for fruits and attachment propitiating gods in the lower order like Lakshmi are also devoted to Sri Vishnu. But those who consider Him, who pervades, the whole body as having lesser gunas will go to obscure worlds. Such people having obscure receptivity are divided in categories like Daityas, Pishachas and Rakshasas.

6 *“These insensate persons, coercing the aggregate of elemental constitutions that make up their body—and Me too who dwell within the body: understand them to be of Demoniac convictions.”* (105)

Whatever afflictions they cause to their own bodies or to those of others, all such cause exhaustion to me—the soul. Such sinners do not deserve even to be touched by the faculty of speech, but have to be mentioned in order that you may avoid them. (Things like) (i) removing a corpse (with one’s own hands) (ii) holding conversation with one of the lowest class in order to avoid his touch, (iii) washing off with one's own hands the filth (of the body)—are required to be done since there exists the hope of (thereby) bringing about cleanliness, and are not therefore to be considered as unclean. In that way they (of demoniacal tendencies) are mentioned here, so that they should be avoided. Whenever, therefore, you come across such sinful persons, do remember Me in your mind, Oh Arjuna, since there is no other expiation for such a sin. And for this purpose do conserve, in all ways possible, that Sattva faith which I am now going to preach to you. You should always have such associations as would conduce to the strengthening of the Sattva disposition, and take only such food as would foster growth of Sattva quality, since there is no other remedy more powerful (efficient) than the food you take for strengthening the disposition. A vivid example of this, as can be seen readily, is of a sober person who gets intoxicated and arrogant as soon as he gets drunk. One who takes food constantly naturally gets affected by wind and phlegm (बातश्चेत्य). Would fever ever cool down by taking milk, etc.? The nectar prevents death when taken, or the poison renders poisonous the interior when taken in: in that way the (seven) primary fluids or juices—essential ingredients of the body (सप्तधातु) are formed according to the kind of the food one takes, and the emotions are fostered in the interior (mind) according to the nature of the primary fluids (धातु) thus formed. As the pot (containing water) is heated the water in it also becomes hot, in that way, the emotions (thought-waves) in the mind are conditioned by the fluids. Therefore, when the Sattva food is taken, then only Sattva emotions are developed. Similarly, if other kinds of food are taken, Rajas and Tamas natures are formed. Therefore I shall now tell you what is Sattva food and what are the forms of Rajas and Tamas food, and hear attentively.

'Aśāstravihitaṁ ghoraṁ tapyante ye tapo janāḥ'—Those men perform dire austerities which are not sanctioned by the scriptures rather forbidden. It is because of their tāmasika intellect (intellect enveloped in darkness) (Gītā 18/32) that they themselves do not know the ordinance of scriptures. Moreover, they are not prepared to accept those ordinances, and act upon these, even if, those ordinances, are explained to them by some person.

'Dambhāhaṅkārasaṃyuktāḥ'—They, are full of hypocrisy and egoism. They believe, that people who are engaged in adoration, meditation and study of scriptures, are hypocrites. So they also pretend to be, what they are not, and are puffed up with pride, because of their false intelligence, wisdom and knowledge etc. They think that they can bring other people round, to their viewpoint; and they need not listen to the scriptures, because they possess, enough knowledge.

'Kāmarāgabalānvitāḥ'—The term 'Kāma', stands for lust, for worldly pleasure. They remain engrossed in those pleasures i.e., they remain attached to them. Impelled by the force of desire, they have a thirst for these and so they want to secure and maintain them. Thus, they hanker after worldly pleasure and

prosperity and remain engrossed in them, by regarding these, as the only goal of human life. They have the feelings, that if having obtained this human life, they have not enjoyed worldly pleasure, they are just like beasts. If they have not acquired those materials, for enjoyment, what have they gained? Without those enjoyments, their life has gone in vain. They are always given, to sense-enjoyments. They perform austerities, obstinately with a view to acquire material for worldly enjoyment.

'Karśayantaḥ śarīrastham bhūtagrāmam'—They believe, that austerities consist in tormenting the group of five elements (earth, water, fire, air and ether), in their bodies. According to them, austerity means bodily torture.

In the fourteenth, fifteenth and sixteenth verses of this chapter, there is a description of the austerities of the body, speech and mind. There is no mention of physical torture. Austerity is performed very calmly, without tormenting the body. But the austerities, referred to in this verse, are performed by tormenting the body, against the ordinances of scriptures. So these are called violent austerities.

'Mām caivāntaḥśarīrastham'—They, also torment the Lord, Who is lodged in their hearts. As God is seated in their hearts as their very self, so when they torment the self, they torment God. Moreover, they torment Him, by disobeying His teachings.

'Tānviddhyāsuraniścayān'—The Lord, declares that such people should be known to be of demoniacal resolves. Here, the expression 'Āsuraniścayān', does not denote people of ordinary demoniac nature; but those who are extremely demoniac, mean and atheistic.

An Important Fact

In the fourth verse, the term 'Yajante' (worship), has been used, for those people who neglecting the ordinances of scriptures due to their ignorance perform worship, with faith. But here

the term, 'tapyante' (practise), has been used for people, who intentionally neglect the ordinances of scriptures and are also lacking in faith. The reason is, that people of demoniac resolve, attach great importance to violent austerities, according to their own fancy and whims. The mark, of their austerity is tormentation of body. They instead of believing in God, and the scriptures, believe in austerities. They perform, violent austerities against ordinances of the scriptures. They remain hungry, for a long time, lie on thorns or nails bare bodied, stand on one leg only, sit facing fire and perform other violent austerities, of such type, to torment their bodies.

In the twenty-third verse of the sixteenth chapter, it is mentioned that those, who having cast aside, ordinances of scriptures, act under the impulse of desire, attain neither perfection, nor happiness nor achieve the Supreme Goal. It means, that they do not secure the full fruit of their actions, because they attach importance to external activities, instead of internal feelings. But, here people of demoniac resolves, go to the lower wombs and hell, because they are given to hypocrisy and egoism, etc. Moreover, they neither have faith, nor want to listen to ordinances of the scriptures and not act upon these.

In the twenty-third verse of the sixteenth chapter, there is reference to disobedience of the ordinance of scriptures through indifference, in the first verse of this chapter, there is disobedience, through lack of knowledge while, here it is, intentional and wilful disobedience. Here the performance of austerities is made having opposition to faith, the ordinances of scriptures and God, and welfare of the people. Such opposition, is not found among the people of the rājasa and tāmasa dispositions, described at places.

*Link:—How to know the faith of a man, who does not offer, any sort of worship! The Lord, explains that it can be judged by the food, which is dear to him.*

कर्शयन्तः कृशी-कुर्वन्तः शरीर-स्थं भूत-ग्रामं करण-समुदायम् अचेतसः अविवेकिनः मां च एव तत्-कर्म-बुद्धि-साक्षि-भूतम् अन्तः-शरीर-स्थं नारायणं कर्शयन्तः, मत्-अनुशासन-अकरणं एव मत्-कर्शनम्, तान् विद्धि आसुर-निश्चयान् आसुरः निश्चयः येषां ते आसुर-निश्चयाः तान् परिहरण-अर्थं विद्धि इति उपदेशः ॥ आहाराणां च रस्य-स्निग्ध-आदि-वर्ग-त्रय-रूपेण भिन्नानां यथा-क्रमं सात्त्विक-राजस-तामस-पुरुष-प्रियत्व-दर्शनं इह क्रियते रस्य-स्निग्ध-आदिषु आहार-विशेषेषु आत्मनः प्रीति-अतिरेकेण लिङ्गेन सात्त्विकत्वं राजसत्वं तामसत्वं च बुद्ध्वा रजस्-तमो-लिङ्गानाम् आहाराणां परिवर्जन-अर्थं सत्त्व-लिङ्गानां च उपादान-अर्थम् । तथा यज्ञ-आदीनाम्-अपि सत्त्व-आदि-गुण-भेदेन त्रि-विधत्व-प्रतिपादनम् इह ``राजस-तामसान् बुद्ध्वा कथं नु नाम परित्यजेत्, सात्त्विकान् एव अनुतिष्ठेत्'' इति एवं अर्थम् । आह --

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 असुरोंका-सा निश्चय हो, वे आसुरी निश्चयवाले कहलाते हैं। उनका सङ्ग त्याग करनेके लिये तू उनको जान, यह उपदेश है

आपुलां परावां देहीं । दुःख देती जें जें कांहीं । मज आत्मया तेतुलाही । होय शीणु ॥ १०५ ॥ पैं वाचेचेनिही पालवें । पापियां तयां नातळावें । परी पडिलें सांगावें । त्यजावया ॥ १०६ ॥ प्रेत बाहिरें घालिजे । कां अंत्यजु संभाषणीं त्यजिजे । हें असो हातें क्षाळिजे । कश्मलातें ? ॥ १०७ ॥ तेथ शुद्धीचिया आशा । तो लेपु न मनवे जैसा । तयांतें सांडावया तैसा । अनुवादु हा ॥ १०८ ॥ परी अर्जुना तूं तयांतें । देखसी तैं स्मर हो मातें । जे आन प्रायश्चित्त येथें । मानेल ना ॥ १०९ ॥ म्हणौनि जे श्रद्धा सात्त्विकी । पुढती तेचि पैं येकी । जतन करावी निकी । सर्वांपरी ॥ ११० ॥ तरी धरावा तैसा संगु । जेणें पोखे सात्त्विक लागु । सत्त्ववृद्धीचा भागु । आहारु घेपें ॥ १११ ॥ एऱ्हवीं तरी पाहीं । स्वभाववृद्धीच्या ठाईं । आहारावांचूनि नाहीं । बळी हेतु ॥ ११२ ॥ प्रत्यक्ष पाहें पां वीरा । जो सावध घे मदिरा । तो होऊनि ठाके माजिरा । तियेचि क्षणीं ॥ ११३ ॥ कां जो साविया अन्नरसु सेवी । तो व्यापिजे वातश्लेष्मस्वभावीं । काय ज्वरु जालिया निववी । पयादिक ? ॥ ११४ ॥ नातरी अमृत जयापरी । घेतलिया मरण वारी । कां आपुलिया{ऐ}सें करी । जैसें विष ॥ ११५ ॥ तेवीं जैसा घेपे आहारु । धातु तैसाचि होय आकारु । आणि धातु ऐसा अंतरु । भावो पोखे ॥ ११६ ॥ जैसें भांडियाचेनि तापें । आंतुलें उदकही तापे । तैसी धातुवशें आटोपे । चित्तवृत्ती ॥ ११७ ॥ म्हणौनि सात्त्विकु रसु सेविजे । तैं सत्त्वाची वाढी पाविजे । राजसा तामसा होईजे । येरी रसीं ॥ ११८ ॥ तरी सात्त्विक कोण आहारु । राजसा तामसा कायी आकारु । हें सांगों करीं आदरु । आकर्णनीं ॥ ११९ ॥

(17.105) वे निज के शरीर का अथवा दूसरों के शरीर को जो-जो पीड़ा देते हैं उतना सब क्लेश मुझ आत्मा का ही होता है।

(17.106) वास्तव में उन पापियों का स्पर्श वाचा-पल्लव से भी न करना चाहिए, परन्तु हमें जो उनका वर्णन करना पड़ा है वह यही बताने के लिए कि उनका त्याग करना चाहिए।

(17.107) मुर्दे को बाहर निकालते हैं अथवा सम्भाषण से ज्ञात हो जानेवाले शूद्र का त्याग करते हैं, अथवा हाथ में लगी हुई कीचड़ को धो डालते हैं,

(17.108) उस समय मन में शुद्धता का हेतु रहता है, इसलिए उस संसर्ग का कोई दोष नहीं माना जाता; वैसे ही यह वर्णन भी उन पापियों के त्याग के हेतु से किया गया है।

(17.109) अतः हे अर्जुन! तुम इन्हें देखे तो मेरा स्मरण किया करो, क्योंकि इनके विषय में और दूसरा कोई प्रायश्चित्त उपयुक्त न होगा।

(17.110) सारांश जो सात्विक श्रद्धा है उसी एक की सर्वथा भली भाँति और बार-बार रक्षा करनी चाहिए। (17.111) और इसलिए ऐसे पुरुषों का समागम करना चाहिए जिनसे सात्विक सम्बन्ध की पुष्टि हो तथा सत्त्ववृद्धि के भाग का ही आहार सेवन करना चाहिए।

(17.112) साधारणतः भी यही देखा जाता है कि स्वभाव-वृद्धि के आहार के अतिरिक्त कोई बलिष्ठ हेतु नहीं हैं।

(17.113) हे वीर! तो प्रत्यक्ष दिखाई देता है कि जो सावधान मनुष्य सेवन मदिरा करता है वह तत्काल उन्मत्त हो जाता है,

(17.114) अथवा जो समाधान्य का बनाया हुआ अन्न सेवन करता है वह वात या श्लेष्मा दोषों से व्याप्त हो जाता है। ज्वर प्राप्त होने पर क्या दूध इत्यादि पदार्थ उसका वारण कर सकते हैं?

(17.115) अथवा अमृतपान करने से मृत्यु का निवारण हो जाता है, अथवा विष जैसे अपना ही जैसा करता है

(17.116) वैसे ही जैसा आहार किया जाय तदनुसार ही धातु का आधार बनता है और जैसी धातु वैसा हो अन्तःकरण का भाव उत्पन्न होता है।

(17.117) जैसे बरतन के तपने से उसके भीतर का जल भी तपता है वैसे ही धातु के अनुसार ही चित्तवृत्ति परिणाम पाती है। (17.118) इसलिए जो सात्विक अन्न लिया जाय तो सत्त्व की वृद्धि, तथा अन्य प्रकार के अन्नों का सेवन करने से राजस वा तामस वृत्ति बनेगी।

(17.119) अब सात्विक आहार कौन है तथा राजस वा तामस आहार का क्या स्वरूप है, उसका हम वर्णन करते हैं, सुनो।

‘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—अठारहवें अध्यायका बत्तीसवाँ श्लोक) 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; हमलोगोंको 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; आदि-आदि।

‘कामरागबलान्विताः’—‘काम’ शब्द भोग-पदार्थोंका वाचक है। उन पदार्थोंमें रंग 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 मनुष्य-शरीर पाकर इन भोगोंको नहीं भोगा तो मनुष्य-शरीर पशुकी तरह ही है। सांसारिक भोग-सामग्रीको मनुष्यने प्राप्त नहीं किया, तो फिर उसने क्या किया? मनुष्य-शरीर पाकर मनचाही भोग-सामग्री नहीं मिली, तो फिर उसका जीवन ही व्यर्थ है, आदि-आदि। इस प्रकार वे प्राप्त सामग्रीको भोगनेमें सदा तल्लीन रहते हैं और धन-सम्पत्ति आदि भोग-सामग्रीको प्राप्त करनेके लिये हठपूर्वक, जिदसे तप किया करते हैं।

‘कर्षयन्तः 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 देनेकी 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 चैवानःशरीरस्थम्’—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 कौन-सी निष्ठावाले हैं—सात्त्विक हैं कि राजस-तामस? दैवी-सम्पत्तिवाले हैं कि आसुरी-सम्पत्तिवाले? तो भगवान् कहते हैं कि उनको आसुर निश्चयवाले समझो—‘तान्विद्धि आसुरनिश्चयान्।’ यहाँ ‘आसुरनिश्चयान्’ पद सामान्य आसुरी-सम्पत्तिवालोंका वाचक नहीं है, प्रत्युत उनमें भी जो अत्यन्त नीच—विशेष नास्तिक हैं, उनका वाचक है।

विशेष बात

चौथे श्लोकमें शास्त्रविधिको न जाननेवाले श्रद्धायुक्त मनुष्योंके द्वारा किये जानेवाले पूजनके लिये ‘यजन्ते’ पद आया है; परन्तु यहाँ शास्त्रविधिका त्याग करनेवाले श्रद्धाहित मनुष्योंके द्वारा किये जानेवाले पूजनके लिये ‘तप्यन्ते’ पद आया है। इसका कारण यह है कि आसुर निश्चयवाले मनुष्योंकी तप करनेमें ही पूज्य-बुद्धि 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, शास्त्रज्ञासे 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 उपेक्षा करके दान-सेवा, उपकार आदि शुभकर्मोंको करनेकी बात आयी है, जो इतनी बुरी नहीं है; क्योंकि उनके दान आदि कर्म शास्त्र-विधियुक्त 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 ‘उपेक्षा-पूर्वक’ त्याग है, इसी अध्यायके पहले श्लोकमें शास्त्रका ‘अज्ञातापूर्वक’ 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 राजसी-तामसी 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।