With regard to those who crave pleasure and power and whose understanding is led astray by that grandiloquent speech about sense-gratification and controlling power,

the attitude of determination mentioned earlier, will not arise in their minds [Samādhi]. Samādhi in this context means the [clear] mind in which enlightenment arises.

These minds cannot develop the insight that all Vedic rituals are a means to attain Mokṣa when based on the conviction of the real nature of the Self. Hence, an aspirant for Liberation should not be attached to rituals from a desire to attain material goals.

It may be questioned why the Vedas, which have more love for the jīvas than thousands of parents, and which are endeavouring to Liberate the jīvas, should thus prescribe rites which have trifling results and which produce only rebirth.

It can also be asked if it is proper to abandon what is revealed in the Vedas.

Śrī Krishna replies to these questions:—

“स्वरूपवैदिकानि मतान्यव्यवसायकानि, न तु वैदिकानि | तेऽपि हि केचित् स्वर्गादिफलान्यवाऽहुः इत्यत आह - यामिमाम् इति | यामाहुस्तया इत्यन्वयः | मोक्षफलमपेक्ष्य स्वर्गादिपुष्पयुक्तां वचं प्रवदन्ति | वेदवादरताः कर्मवाचकवेदरताः | वेदैर्मुख्यत उच्यते तत्रैव रताः, नायदस्तीति वादिनः | परोक्षविषया वेदाः, परोक्षप्रिया इव हि देवाः, मां विधत्तेऽभिधत्ते इत्यादिभिः परोक्षेण हि प्रायः भगवन्तं वदन्ति | भोगैश्वर्यगतिं प्रति, गतिं तत्प्राप्तिं प्रति - तत्प्राप्तिफला एव वेदा इति वदन्ति - इत्यर्थः |” - The opinions of those who are irresolute are contrary to Vedas; but not so of those who (understand and) are resolute in Vedas. Even then you (O Lord) speak about some things providing pleasures of heavens. (To this query of Arjuna) the Lord clarifies in the above verse. If deliverance is the fruit, then the heavenly pleasures are said to be like flowers. Those who revel in the words of Vedas speak only of the pleasures from the actions. Those who speak about Vedas (with expectation of fruits) are said to be वेदवादरताः - reveling in vedic hymns ; nothing else exists for them (thus speak) the disputants. “The subject matter of Vedas is knowledge of the Supreme”. “The Gods are, verily, pleased with the Supreme Experience”. “The instructions as well as the injunctions are with reference to Me alone”. With such and other words primarily the experience of the Lord is spoken.

“तेषां सम्यग् युक्तिनिर्णयात्मिका बुद्धिः, समाधौ समाध्यर्थं न विधीयते | सम्यग्निर्णितार्थानां हीश्चरे मनःसमाधानं सम्यग् भवति | तद्धि मोक्षसाधनम् | उक्तं चेतदन्यत्र - न तस्य तत्त्वग्रहणाय साक्षाद् वरीयसीरपि वाचः समासन् | स्वपने निरुक्तया गृहमेधसौख्यं न यस्य हेयानुमितं स्वयं स्यात् | इति ||” - In reference to the goal, the Wisdom of the Vedas and in reference to the means of acquiring the same, the pleasures and splendour are the fruits thereof, thus they declare. For them, intelligence of comprehensive discrimination does not come about in equanimous intellect or for the sake of equanimous intellect. Only to those who have comprehensive wisdom in the Supreme Lord, the satisfaction of mind comes about. And that, verily, is the means of deliverance. It has also been said in Bhagavat Puraana - “Not for him is the realization of the Supreme Truth spoken in Vedas, in all its entirety, for whom realization does not dawn that the empirical world is similar to the world seen in dreams”.

“अव्यवसायबुद्धिः केषाम्ब्रू यं वाचमविपश्चितः प्रवदन्ति | तयाऽपहतचेतसाम् | बुद्धिव्यवसायात्मिकत्वेन समाधाने न वर्तते || यथा वस्तु तथा ज्ञानं तत्साम्यात् सममीरितम् | विषमं त्वन्यथाज्ञानं समधानं समस्थितिः || न तद् भवत्यसद्वाक्यैर्विषमीकृतचेतसाम् | स्वर्गादिपुष्पवाचेव वचनं यदचेतसाम् || न मन्यन्ते फलं मोक्षं विष्णुसामीप्यरूपकम् | फलदं च न मन्यन्ते तं विष्णुं जगतः पतिम् || भोगैश्वर्यानुगत्यर्थं क्रियावाहुल्यसन्तताम् | बहुसंसारफलदामन्ते तमसि पातिनीम् || यं वदन्ति दुरात्मानो वेदवाक्यविवदिनः | तया सम्मोहितधियां कथं तत्त्वज्ञता भवेत् || इति च |” - In whom then, does exist this irresolute intelligence? In them who listen to the words of those who are not wise; their conscious mind being robbed by the impractical words, no satisfaction of mind does come about. Even as the things are, similar is their wisdom. Wisdom which becomes distorted, the satisfaction is also similar thereto. Noble thoughts do not arise in mind which is influenced by improper wisdom. Such mind speaks only of the heavens which are flowery. They do not consider deliverance and proximity to Lord Vishnu as the (desirable) fruit: nor they consider that Sri Vishnu, the Lord of the Worlds, to be the dispenser of the fruits. For enjoyment of the pleasures and splendour. He performs repeated sacrifices, which become the cause of birth and death, reaching in the end the world of darkness. When the minds (of such persons) become deluded by the words of evil minded men who talk words contrary to the Vedas, how can there arise wisdom which is beneficial, thus having been said.

“इष्टापूर्तं मन्यमाना वरिष्ठं नन्यच्छेयो वेदयन्ते प्रमूढाः | नाकस्य पृष्ठे मुकुते तेऽनुभूत्वा इमं लोकं हीनतरं व विशन्ति || इति चार्थवर्णीयश्रुतिः | वेदवादरतो न स्यान्न पाषण्डी न हेतुकी || इति ह भागवते ||” - Those who consider that fulfilling desired objects is supreme and nothing else is more virtuous, they are the deluded ones. Enjoying the heaven's pleasure for some time they return to his world or even to the worlds which are worse, thus having been said in Athryana scripture. One should, therefore, not become argumentative of the Vedas or fall prey to the heretics.

“यो न जानन्ति तं विष्णुं याथार्थेन वा संशयात् | जिज्ञासवच्च नितरां श्रद्धावन्तः सुसाधयः || निर्णे तृणामभावेन केवलं ज्ञानवर्जिताः | ते याज्ञिकाः स्वगपभगक्षये यान्ति मनुष्यताम् || वैर्निश्चितं परत्वं तु विष्णोः प्रायो न यातनाम् | ब्रह्महत्याभिरपि यान्ताधिक्ये चिरं न तु || विशेष एव तेषां तु तदन्येषां विपर्ययः | ये तु भागवताचार्यैः सम्यग् यज्ञादि कुर्वते || बहिर्मुख्या भागवतोऽनिवृत्ताश्च विकर्मणः | दक्षिणातर्पितानां तु ह्याचार्याणां तु तेजसा || यान्ति स्वर्गं ततः क्षिप्रं तामोऽन्यं प्राप्नुवन्ति च | तदन्ये नैव च स्वर्गं यान्ति विष्णुबहिर्मुखाः || इति नारदीयो ||” - Those though qualified enquirers, receptive and also noble, having no proper instruction do not realize Sri Vishnu, being in doubt of his supremacy become devoid of wisdom, enjoying the pleasures of heavens returning again in human form. But those who realize the supreme reality of Sri Vishnu do not suffer any pain, even the de-merits caused by killing the knower of Brahman. Even if they do, it would not be for long; this is their special feature. But for others, it is quite contrary. Those who perform comprehensive sacrificial acts through the Teachers, devoted to the Resplendent Lord, even though they have become alien to Sri Vishnu, though have not acquired any de-merits, they having satisfied the Teachers with gifts, attain the heavens through their splendour. But (even then) they come back soon to the world of darkness. Others having turned their face against Sri Vishnu do not even enjoy the little of the heavens thus having been said in Narada Puraana.

44 *'By that (speech) their minds being carried astray, clinging (as they do) to enjoyments and lordships, their intellect, which is to form discriminative-determination, does not prove well adapted to culminate in enrapt-concentration (samādhi).* (250)

But they do one bad thing. Entertaining in their minds a passionate desire for Heavens, they forget the Almighty, in whom centre all the sacrificial rites. Just as camphor is piled up and then set fire to or sumptuous dishes may be mixed up with poison or a pitcher filled with nectar should be overturned by a kick, in the same way they debase their religious merit by harbouring the passion for enjoyment of the motive lying behind their performances. They secure merit (पुण्य) by making efforts. Why should they then covet worldly hap- piness? But alas, O Arjuna, it cannot be helped. These unlucky persons do not realise it. As a good cook should prepare best dishes, but then sell them out in return for money, in the same way they destroy the religion by thoughtless desire for enjoyment of the sense-objects. And therefore, O Arjuna, I say that these people while engaged in the debate over the interpretation of the Vedas harbour evil thoughts in their hearts.

'Tayāpahṛtacetasām'—Their minds are carried away by such flowery language, that there is great pleasure in heaven—there are celestial damsels, a blissful garden and there is nectar etc.

'Bhogaiśvaryaprasaktānām'—Pleasures of five senses—sound, touch, colour, taste, smell, comfort to the body, and desire for respect and praise are 'bhoga', (the worldly enjoyments). Accumulation of money and material to enjoy those worldly pleasure, is called 'aiśvarya' (prosperity). Those who cling to pleasure and prosperity, are called 'Bhogaiśvaryaprasaktānām.' Such people are called demoniacal* (asura). In saṃskṛta 'asu' stands for life-breath and he who wants to maintain life-breath is an 'asura'.

'Vyavasāyātmikā buddhiḥ samādhau na vidhīyate'—Such people, who instinctively cling to pleasure and prosperity cannot attain the determinate intellect to realize God, because their intellect has become impure. Similarly, the people who have pride for their being learned, by acquiring the worldly arts or science or knowledge etc., cannot attain the determinate intellect, (decision), to realize God.

Something Noteworthy

All-gracious God, by His grace has bestowed discrimination

* The people possessing the mode of passion who are being described here have been called people possessing demoniacal traits in the sixteenth chapter by the Lord (16/11, 16/16).

upon human beings, so that they may attain God or salvation. But human beings giving a cold shoulder to this discrimination cling to pleasure like birds and animals. They forget that enjoyment of pleasure is not the goal of human life, but its supreme object is the attainment of perfection, and all the circumstances, whether favourable or unfavourable, they are placed in, are means to attain perfection (God-realization). So they cannot have the sole desire for God-realization.

The fact is that worldly pleasures and objects are not a real obstacles to God-realization, but attachment to these, is the main hindrance. So long as, this attachment continues, not to talk of God-realization the people cannot even make up their minds to attain God, because their minds are drawn away, by worldly pleasure and prosperity etc.

**Appendix**—If there is any obstacle to the attainment of salvation, it is the desire for pleasures and prosperity (accumulation of wealth). As an ensnared fish can’t move ahead, similarly a man, entangled in pleasures and prosperity, can’t move ahead towards God. Not only this but the man attached to pleasures and prosperity, can’t even have the determinate intellect to realize God.

He who regards the world as true, to him Karmayoga will quickly lead to Self-realization. A Karmayogi serves the world by discharging his duty viz., he does every action for the welfare of others in a disinterested manner. He feels happy with the happiness of others and is sad (moved) with the sadness of others. By feeling happy seeing others happy, his desire for pleasure is wiped out and by being moved at the sufferings of others, his desire for prosperity (accumulation) is wiped out.*

* In fact the real service is rendered by the person who has totally renounced the desire for pleasure and prosperity otherwise the service is fake. But if the aim is real (for the welfare of others) the fake service also turns into real service.

Link:—To confirm something, it is necessary that one should view the pros and cons of a matter. In the previous three verses, there is the description of the infirm-in-mind who are obsessed by desires. Now, Lord Kṛṣṇa inspires Arjuna, to attain the ideal by being established in the Eternal Existence (God), transcending the three guṇas (attributes), and being free from all desires.

भोगैश्वर्यप्रसक्तानां भोगः कर्तव्यः ऐश्वर्यं च इति भोगैश्वर्ययोरेव प्रणयवतां तदात्मभूतानाम् । तया क्रियाविशेषबहुलया वाचा अपहृतचेतसां आच्छादितविवेकप्रज्ञानां व्यवसायात्मिका साङ्ख्ये योगे वा बुद्धिः समाधौ समाधीयते अस्मिन् पुरुषोपभोगाय सर्वमिति समाधिः अन्तःकरणं बुद्धिः तस्मिन् समाधौ, न विधीयते न भवति इत्यर्थः ॥

ये एवं विवेकबुद्धिरहिताः तेषां कामात्मनां यत् फलं तदाह --

जो भोग और ऐश्वर्यमें आसक्त हैं अर्थात् भोग और ऐश्वर्य ही पुरुषार्थ है ऐसे मानकर उनमें ही जिनका प्रेम हो गया है इस प्रकार जो तद्रूप हो रहे हैं, तथा क्रियाभेदोंको विस्तारपूर्वक बतलानेवाली उस उपर्युक्त वाणीद्वारा जिनका चित्त हर लिया गया है अर्थात् (जिनकी) विवेकबुद्धि आच्छादित हो रही है; उनकी समाधिमें सांख्यविषयक या योगविषयक निश्चयात्मिका बुद्धि (नहीं ठहरती)।

‘पुरुषके भोगके लिये जिसमें सब कुछ स्थापित किया जाता है, उसका नाम समाधि है।’ इस व्युत्पत्तिके अनुसार समाधि अन्तःकरणका नाम है, उसमें बुद्धि नहीं ठहरती अर्थात् उत्पन्न ही नहीं होती

परि एकचि कुडें करिती । जे स्वर्गकामु मनीं धरिती । यज्ञपुरुषा चुकती । भोक्ता जो ॥ २५० ॥

जैसा कर्पुराचा राशि कीजे । मग अग्नि लाऊनि दीजे । कां मिष्टानीं संचरविजे । काळकूट ॥ २५१ ॥

दैवें अमृतकुंभ जोडला । तो पायें हाणोनि उलंडिला । तैसा नासिती धर्म निपजला । हेतुकपणें ॥ २५२ ॥

सायासें पुण्य अर्जिजे । मग संसारु का अपेक्षिजे । परी नेणती ते काय कीजे । अप्राप्त देखें ॥ २५३ ॥

जैसे रांधवणी रससोय निकी । करुनियां मोले विकी । तैसा भोगासाठी अविवेकी । धाडिती धर्मु ॥ २५४ ॥

म्हणोनि हे पार्था । दुर्बुद्धि देख सर्वथा ।

(2.250) परन्तु वे यही एक बुरा करते हैं कि मन में स्वर्ग की कामना रखते हैं और यज्ञ का भोक्ता जो ईश्वर है उसे भूल जाते हैं। (2.251) जैसे कपूर का ढेर लगाया जाय और फिर उसमें आग लगा दी जाय; अथवा मिष्ठान्न बनाकर जैसे उसे कालकूट विष मिला दिया जाय;

(2.252) दैवयोग से मिला हुआ अमृत का घड़ा जैसे लात से उड़ेल दिया जाय; वैसे ही ये लोग हाथ लगे हुए धर्म का, फल की आशा से नाश कर डालते हैं।

(2.253) श्रम करके यदि पुण्य-सम्पादन करते हैं तो फिर संसार की चाह क्यों चाहिए? परन्तु क्या किया जाय, यह बात इन अकृतार्थ लोगों की समझ में ही नहीं आती।

(2.254) राँधनेवाली जैसे उत्तम रसोई बनाकर मोल से बेचे वैसे ही ये अविवेकी लोग धर्म को खो देते हैं;

(2.255) एवं हे पार्थ! देखो, वे के अर्थवाद में निमग्न हुए लोगों के मन में सर्वदा दुर्बुद्धि ही रहती है।

‘तयापहतचेतसाम्’—पूर्वश्लोकोंमें जिस पुष्पित वाणीका वर्णन किया गया है, उस वाणीसे जिनका चित्त अपहत हो गया है अर्थात् स्वर्गमें बड़ा भारी सुख है, दिव्य नन्दनवन है, अप्सराएँ हैं, अमृत है—ऐसी वाणीसे जिनका चित्त उन भोगोंकी तरफ खिंच गया है।

‘भोगैश्वर्यप्रसक्तानाम्’—शब्द, स्पर्श, रूप, रस और गन्ध—ये पाँच विषय, शरीरका आराम, मान और नामकी बड़ाई—इनके द्वारा सुख लेनेका नाम ‘भोग’ है। भोगोंके लिये पदार्थ, रुपये-पैसे, मकान आदिका जो संग्रह किया जाता है, उसका नाम ‘ऐश्वर्य’ है। इन भोग और ऐश्वर्यमें जिनकी आसक्ति है, प्रियता है, खिंचाव है अर्थात् इनमें जिनकी महत्त्वबुद्धि है, उनको ‘भोगैश्वर्यप्रसक्तानाम्’ कहा गया है।

जो भोग और ऐश्वर्यमें ही लगे रहते हैं, वे आसुरी सम्पत्तिवाले होते हैं। कारण कि ‘असु’ नाम प्राणोंका है और उन प्राणोंको जो बनाये रखना चाहते हैं, उन प्राणपोषण-परायण लोगोंका नाम ‘असुर’ है। वे शरीरकी प्रधानताको लेकर यहाँके अथवा स्वर्गके भोग भोगना चाहते हैं*।

‘व्यवसायात्मिका बुद्धिः समाधौ न विधीयते’—जो मनुष्यजन्मका असली ध्येय है, जिसके लिये मनुष्य-शरीर मिला है, उस परमात्माको ही प्राप्त करना है—ऐसी व्यवसायात्मिका बुद्धि उन लोगोंमें नहीं होती। तात्पर्य यह है कि जो भोग भोगे जा चुके हैं, जो भोग भोगे जा सकते हैं, जिन भोगोंको सुन रखा है और जो भोग सुने जा सकते हैं, उनके संस्कारोंके कारण बुद्धिमें जो मलिनता रहती है, उस मलिनताके कारण संसारसे सर्वथा विरक्त होकर एक परमात्माकी तरफ चलना है—ऐसा दृढ़ निश्चय नहीं होता। ऐसे ही संसारकी अनेक विद्याओं, कलाओं आदिका जो संग्रह है, उससे ‘मैं विद्वान् हूँ’, ‘मैं जानकार हूँ’—ऐसा जो अभिमानजन्य सुखका भोग होता है, उसमें आसक्त मनुष्योंका भी परमात्माप्राप्तिका एक निश्चय नहीं होता।

विशेष बात

परमदयालु प्रभुने कृपा करके इस मनुष्यशरीरमें एक ऐसी विलक्षण विवेकशक्ति दी है, जिससे वह सुख-दुःखसे ऊँचा उठ जाय, अपना उद्धार कर ले, सबकी सेवा करके भगवान्कको अपने वशमें कर ले! इसीमें मनुष्य-शरीरकी

* यहाँ जिन राजसी मनुष्योंका वर्णन हो रहा है, उनको भगवान्ने सोलहवें अध्यायमें आसुरी सम्पत्तिवालोंके प्रकरणमें ‘कामोपभोगपरमा एतावदिति निश्चिताः’ (१६।११), ‘प्रसक्ताः कामभोगेषु’ (१६।१६) आदि पदोंसे कहा है। अतः जो केवल भोग भोगना चाहते हैं, वे आसुरी सम्पत्तिवाले ही हैं।

सार्थकता है। परन्तु प्रभुप्रदत्त इस विवेकशक्तिका अनादर करके नाशवान् भोग और संग्रहमें आसक्त हो जाना पशुबुद्धि है। कारण कि पशु-पक्षी भी भोगोंमें लगे रहते हैं, ऐसे ही अगर मनुष्य भी भोगोंमें लगा रहे तो पशु-पक्षियोंमें और मनुष्यमें अन्तर ही क्या रहा ?

पशु-पक्षी तो भोगयोगि है; अतः उनके सामने कर्तव्यका प्रश्न ही नहीं है। परन्तु मनुष्यजन्म तो केवल अपने कर्तव्यका पालन करके अपना उद्धार करनेके लिये ही मिला है, भोग भोगनेके लिये नहीं। इसलिये मनुष्यके सामने जो कुछ अनुकूल-प्रतिकूल परिस्थिति आती है, वह सब साधन-सामग्री है, भोग-सामग्री नहीं। जो उसको भोग-सामग्री मान लेते हैं, उनकी परमात्मामें व्यवसायात्मिका बुद्धि नहीं होती।

**परिशिष्ट भाव**—अपने कल्याणमें अगर कोई बाधा है तो वह है—भोग और ऐश्वर्य (संग्रह)-की इच्छा। जैसे जालमें फँसी हुई मछली आगे नहीं बढ़ सकती, ऐसे ही भोग और संग्रहमें फँसे हुए मनुष्यकी दृष्टि परमात्माकी तरफ बढ़ ही नहीं सकती। इतना ही नहीं, भोग और संग्रहमें आसक्त मनुष्य परमात्माकी प्राप्तिका निश्चय भी नहीं कर सकता।

जो संसारको सच्चा मानता है, उसके लिये कर्मयोग शीघ्र सिद्धि देनेवाला है। कर्मयोगी अपने कर्तव्य कर्मोंके द्वारा संसारकी सेवा करता है अर्थात् प्रत्येक कर्म निष्कामभावसे केवल दूसरोंके हितके लिये ही करता है। वह दूसरोंके सुखसे प्रसन्न (सुखी) और दूसरोंके दुःखसे करुणित (दुःखी) होता है। दूसरोंको सुखी देखकर प्रसन्न होनेसे उसमें 'भोग' की इच्छा नहीं रहती और दूसरोंको दुःखी देखकर करुणित होनेसे उसमें 'संग्रह' की इच्छा नहीं रहती।

सम्बन्ध—किसी बातको पुष्ट करना हो तो पहले उसके दोनों पक्ष सामने रखकर फिर उसको पुष्ट किया जाता है। यहाँ भगवान् निष्कामभावको पुष्ट करना चाहते हैं; अतः पीछेके तीन श्लोकोंमें सकामभाववालोंका वर्णन करके अब आगेके श्लोकमें निष्काम होनेकी प्रेरणा करते हैं।