“Disregarding My transcendental disposition of supreme compassion etc., when I appear as a human; they yield to the deceptive lower drives of brutish beings. Their hopes remain futile, their enterprises remain ineffectual, and their knowledge is unproductive. This is due to their mistaken perception which fails to recognise that all things, mobile and immobile, belong to Me. They are ignorant because of the lack of knowledge of the all-pervading Truth. Whatever they do regarding Me, the Lord of all, is done with an attitude that I am an ordinary mortal. So their efforts are all worthless.” —this is the meaning.

“तर्हि केचित् कथं त्वामवजानन्ति, का च तेषां गतिः ? इत्याह - अवजानन्ति इत्यादिना | मानुषी तनुम्, मूढानां मनुष्यवत् प्रतीताम् - न तु मनुष्यरूपाम् | उक्तं च मोक्षधर्म - यत्किञ्चिदि लोकेस्मिन् देहवद् विशाम्पते | सर्वे पञ्चभिराविष्टं भूयैश्वरवृद्धिजैः || ईश्वरो हि जगत्सृष्टा प्रभुनातायणो विराट् | भूतान्तरात्मा विज्ञेयः सगुणः निर्गुणोऽपि च | भूतप्रलयमव्यक्तं शुश्रुपुर्नृपसत्तम || इति |” - Therefore, how is He not known? What is their goal? For the deluded ones the human body makes them believe that they are like human forms, not in human form. Therefore, it is said – “In this world, O King, the things which are associated with the body are endowed with the five gross elements as willed by the Lord. The Lord, the Supreme Sriman Narayan alone is the creator of the world. Besides He is the indweller in the creatures, the giver of boons, with form as well as formless, one who is served by the un-manifest power which destroys the creation”, thus in Moksha Dharma.

“अवतारप्रसङ्गे चैतदुक्तम् | अतो नावतारश्च पृथक् शङ्काः | रूपाण्यनेकान्यसृजत् प्रादुर्भावभवाय सः | वाराहं नारसिंहं च वामनं मानुषं तथा || इति तत्रैव प्रथमसर्गकाल एवावताररूपविभक्त्युक्ते || अतो न तेषां मानुपत्वादिर्विना भान्तिम् | भूतं महादीश्वरं च | इति भूतमहेश्वरम् | इति वाभ्यवशाखायाम् - अनाद्यवन्तं परिपूर्ण रूपमीशं वरणामपि देववीर्यम् | अस्य महतो भूतस्य निश्चसितम् | इति च | ब्रह्मपुरोहितब्रह्मकायिक् महाराजिक् इति च मोक्षधर्मे ||” - In the case of descent it is thus spoken. There is cause for doubt between Lord's various forms of descent. Though diverse are his forms of descent no difference can be conceived between one and the other forms, in the forms of the Boar, Man-Lion, dwarf or as human being, which were ordained at the time of creation itself. There is therefore no reason for any delusion because of the difference between the original and the different forms of descent, because in all the forms there is the supreme Lord himself therefore known as भूतमहेश्वर, the Supreme Lord of the creatures. “Without beginning, without end, of complete form, the supreme, the progenitor of the gods like Brahma and others”, thus in the Babhravya section of Samaveda. “From His breath have come Rigveda etc. He is Brahman, the Leader, the performer of actions, the great ruler”.

“तेषां फलमाह | मोघाशा इति वृथाशाः | भगवद् द्वेषिभिराशितमामुष्मिकं न किञ्चिदाप्यते | यज्ञादिकर्माणि च तेषां वृथैव | ज्ञानं च - केनापि ब्रह्मरुद्रभक्त्याद्युपायेन न कश्चित् पुरुषार्थं आमुष्मिकस्तैराप्यत | इत्यर्थः | वक्ष्यति च - तानहं द्विपतः कुरान् इत्यादि | मोक्षधर्मे च - कर्मणा मनसा वाचा यो द्विप्याद् विष्णुमव्ययम् | मज्जन्ति पितरस्तस्य नरकं शश्वतीः समाः | यो द्विपाद् विवृधश्रेष्ठं देवं नरायणं प्रभुम् | कथं स भवेद् द्वेष्य आलोकान्तस्य न कस्यचित् || इति | सर्वोत्कृष्टो ज्ञानभक्ती ह यस्य नारायणे पुष्करविष्टराद्ये | सर्वावमो द्वेषयुतश्च तस्मिन् भूणान्तरघोऽप्यस्य समो नचैव || इति च सामवेदे शाण्डिल्यशाखायाम् ||” - The outcome of delusion is spoken here. For the deluded ones all hopes are worthless. For those who despise the Lord there is no deliverance. Their sacrifices and other actions also are worthless, even so is their Knowledge. Even their propitiation to Brahma, Rudra and others seeking life in the other worlds would not deliver them. “He sends the vicious ones again to this samsara”, thus in Moksha Dharma. “By performance of actions, by thoughts, by speech whoever despises the immutable Sri Vishnu, even their ancestors go to eternal perdition”, “Those who detest Sriman Narayan, best of the gods, how can they not deserve censure like that of the meanest of the human beings?”, thus in Shandilya section of Samaveda.

“द्वेषाच्चैद्यादयो नृपाः | वैरेण यन्नृपतयः शिशुपालपीडसाल्वादयो गतिविलासविलोकनाद्यैः | ध्यायन्त आकृतधियः शयनासनादौ तत्साम्यमापुरुरुक्ताधियः पुनः किम् || इत्यादि तु भगवतो भक्तपितृवज्ञापनार्थम्, स्वभक्तस्य नित्यध्यानस्तुत्यर्थं च स्वभक्तस्य कदाचिच्छापवलाद् एव च द्वेषिणोऽपि भक्तिफलमेवभगवान् ददातीति ||” - There are kings who were liberated through hatred, Through animosity the kings like Shishupala, Paundra, Salva and others imitating His special gait, enjoyment, look and even thinking ever in their sleep as well as in their normal life attained nearness to the Lord. Then, is it necessary to restate that those who are particularly attracted towards the Lord will surely be liberated? This is only for the purpose of eulogizing the Lord's compassion for those devotees who out of devotion have constant remembrance. For His devotee, even though due to the power of curses they have animosity, the Lord gives the fruits of devotion.

“भक्ता एव हि ते पूर्वं शिशुपालदायः | शापवलादेव द्वेषिणः | तत्प्रश्ने पूर्वपार्पं दत्वशापादिकथनाच्चैतज्जायते | अन्यथा किम् इति तदप्रस्तुतमुच्यते? भगवतः साम्यकथनं तु द्वेषिणामपि द्वेषमनिरूप्य पूर्वतनभक्तिफलमेव ददाति इति ज्ञापयितुम् | न मे भक्तः प्रणश्यति इति च वक्ष्यति | न च भावो हि भवकारणम् इत्यादि विरोधः | द्वेषभाविनां द्वेष एव भवति इति हि युक्तम् - अन्यथा गुरुद्वेषिणो गुरुत्वं भवति इत्यादि अनिष्टमापाद्येत ||” - Shishupala and others were the earlier devotees in this manner. They were full of hatred due to the power of curses. Therefore, by mentioning previous incidents the despisers of the Lord are liberated, thus is explained. Otherwise, why would there be reference to such unconcerned events ? This is to remind that the Lord is equally compassionate to those who despise and detest, taking into consideration their previous deeds of devotion. He assures, “My devotees will never perish”. Would not otherwise statements like remembrance in any manner be contradiction. It is quite natural that those who always cherish hatred will always hate. In which case it would be surmised that those who hate their teachers would also attain the greatness of their teachers.

“न च अकृतधीत्वे विशेषः | तेषामेव हिरण्यकशिप्यादीनां पापप्रतीतेः | इति | हिरण्यकशिपुश्चापि भगवन्निन्दया तमः | विवक्षुरत्यागात् मुनोः प्रह्लादस्यानुभावतः || इति भागवते | यदनिन्दत् पिता मह्यम् इत्यारभ्य, तस्मात् पिता मे पूयेत दुस्ताद दुस्तरादधात् | इति प्रह्लादेन भगवतो वरयाचनच्च |” - There is nothing special that since the Lord accepts both the devotees and those who hate, the fruits of their action also will be identical. People like Hiranyakashipu were released from the effect of the hatred towards the Lord because of his son Prahlaada's devotion to the Lord. Beginning with “I, the one who has been insulted” to “Therefore, pardon my father from departing to the world of darkness”, thus Prahlaada having prayed for Lord's Grace.

“बहुषु गन्धेषु निषेधः | कुत्रचिदेव तदुक्तिः इति विशेषः | यस्मिंस्तदुच्यते तत्रैव च निषेध उक्तः | महातात्पर्यविरोधश्चोक्तः पुरस्तात् | अयुक्तिमदभ्यो युक्तिमन्येव च बलवन्ति वाक्यानि | युक्तयोश्चोक्ता अन्येषाम् | नचैतेषां काचिद् गतिः | साम्येऽपि वाक्ययोः लोकानुकूलानानुकूलयोरनुकूलमेव बलवत् | लोकानुकूलं च भक्तप्रियत्व, नेतरत् ||” - Many texts disagree with the statement that hatred could be one of the means towards devotion. But it is significant that it (hatred as means towards devotion) has been mentioned only in some cases. Since in the very next cases it has been discounted. The final conclusion declares opposition to hatred as one of the means. Arguments supporting the opposition are more than those which assist this contention. The arguments which deny liberation for those who hate are more powerful and valid. Even though such arguments may find equal acceptance with those who oppose, the consideration of people's acceptance cannot be neglected. Because among those who hate, love cannot be accepted normally. Therefore those sentences do not meet the general acceptance.

“उक्तं च तेषां पूर्वभक्तत्वम् - मन्येऽसुरान् भागवतांश्चयधीशे संरम्भमार्गाभिनिविष्टचित्तान् | इत्यादि चित्तानीति || अतो, न भगवद् द्वेषिणां काचिद् गतिः इति सिद्धम् || द्वेषकारणमाह राक्षसीम् इति ||” - It has been previously stated in conclusion about devotion that “I consider these asura - un-divine devotees as having been of evil minded” etc. Therefore it is established that those who hate the Lord can never have liberation. This is because of special reference to them as raakshasi demonic.

“नेतरे द्विषन्ति इति दर्शयितुं देवानाह - महात्मान इत्यादिना |” - To show that the others do not hate Him, speaks of the great-souled ones in these verses.

“मानुषी मनुष्य सादृशीम् - तन्वा विष्णुरन्योऽपि स्वाधीनत्वात् तदाश्रितः ॥ इति च | ब्रह्मरुद्रमादीनां साम्यदृष्टिरन्यता | प्रादुर्भावगतस्यापि दोषदृष्टिरपूर्णता ॥ धर्मदेहावतारादेर्भेददृष्टिश्च सङ्करः | अवतारेष्विति ज्ञेयमवज्ञानं जनार्दने ॥ सर्वं मोघं शुभं तस्य योऽवजानाति केशवम् | अधरं याति च तमः प्रादुर्भावगतोऽप्यतः | ज्ञेयं केवलचिद्देहोनिर्दोषः पूर्णसद्गुणः ॥ इति भविष्यत्यर्थणि ॥ - मानुषी means having the form of human being. “Even though He is Sri Vishnu, by His own will he has taken shelter in the body”. But considering others as equal or considering them not as distinct or assuming incompleteness or defects in the Lord, considering difference between Lord’s Dharma and his descent in body etc. is like insulting the Lord Janaardana. All such unpropitious actions are worthless, who do not know Keshava. They attain the world of darkness. Therefore the Lord should always be considered of Pure Consciousness, without any defects and Complete in all attributes, thus in Bhavaisbya Parva.

12 “(They), of futile aspirations, of futile actions, of futile knowledge, void of wisdom, and partaking in the Demoniac or the Devilish nature that deludes (them). (172)

Utterly vain is the life of such persons that have such erroneous belief as to My Being; they resemble the clouds that spread in sky when there is no monsoon, or the glare of a mirage which could only be seen from a distance, or like the men on horse-back in the performances of mountebanks, or like the ornaments created by a juggler, or like townwalls of the towns in the clouds (गंधर्वनगरी), which though not actually existing appear to exist, or like the ‘Sābar’ tree, growing very tall but bearing no fruit and also hollow in the interior, or like the useless nipples hanging down from the neck of a she-goat. Futile indeed is the life of such persons, their actions being of no more use than the fruit of Sābar-tree, which can neither be given nor taken. All their learning is as worthless as a coconut plucked by a monkey, or a pearl falling in the hands of the blind. Their entire doctrine and lore is as worthless as weapons in the hands of a coy girl, or holy incantations recited before unholy persons. In this way, Oh Dhananjaya, to one whose mind is not with real knowledge, neither learning nor his action is of any worth whatever. The sordid *Prakriti*—nature is verily the demon who eclipses the discerning power and leaves no trace of reason; always stalking in the darkness of ignorance, she has such souls in her tight grip, so their minds are torn to pieces and they fall into the jaws of this demon full of the evil quality. From the mouth of this Tamas-made monster, violence lolls out like a tongue, from which trickles down the saliva of hope, which keeps on chewing fleshy quid of discontent. The demon smacks the lips, pulling out the tongue that waves ruinously as far as the ears. Thus the demon is verily the deep-mouthed den of the mountains of tempting error. Hate makes her jaws which crush down knowledge. To the minds of dull-witted fools, the demon lends a sheltering sheath as does the skin to the bones. Those that fall into the mouth of such a demon, like victims of ghosts, get drowned in the deep waters of delusion of ignorance. The helping hand of reason cannot reach such souls as have fallen into the pit of this sordid mass of ignorance. No trace of their whereabouts can be had. Enough of this fruitless tale of fools, as it would only tire out speech.” So said the Lord, to which the son of Pandu agreed. Thereon, the Lord said, “Hear now the story of saints which gives good relief to the tongue.”

'Moghāśā'—The hopes of those people, who by having a disinclination for God, have a desire for pleasure and heaven, are vain, because it is not a rule that such hopes must be fulfilled. Even, if these are fulfilled, they perish, after bearing fruit. Therefore, until a man attains God, all his hopes and desires are in vain,

* 'Bhūtānāmīśvaro' pi san' (4/6), 'Sarvalokamaheśvaram' (5/29), 'mattaḥ parataram nānyatkiñcidasti' (7/7), 'mayā tatamidaṁ' sarvaṁ jagadavyaktamūrtinā (9/4), 'yo māmajamanādiṁ ca vetti lokamaheśvaram' (10/3), 'sarvasya cāhaṁ hṛdi sanniviṣṭah' (15/15) etc.

because they with their fruit, are perishable (Gītā 7/23).

'Moghakarmāṇo'—The actions of the people, who have a disinclination for God, are vain, because if they perform actions approved by scriptures for their fruit, they with their fruit, will perish. Their fruit, would carry the people, to higher regions, from where, they will have a return. Thus, they waste their time, energy and intellect in vain, they remain blank, being deprived of the real gains of human life.

It means, that man, being a portion of God, is eternal, while actions and their fruits, are perishable. So, he will gain nothing besides pain and disquietude by performing actions for their fruit, unless and until, he attains God. On the other hand, actions that are performed for God, to please Him and are offered to Him, are not perishable, but real (Gītā 17/27).

In the twenty-eighth verse of the seventeenth chapter also, Lord Kṛṣṇa declares 'Sacrifice, gift and penance and any other action, performed without faith, is declared as unreal (non-existent). It is of no use, here or hereafter.' It means, that a man having disinclination for God, by performing actions such as sacrifice, gift and penance etc., cannot realize God. So his actions are in vain.

'Moghajñānāḥ'—Knowledge of languages, scripts, arts, literature and the universe etc., of those people, who have a disinclination for God, is in vain, because that knowledge cannot lead them, to salvation, they cannot be free, from the bondage of birth and death. By having a disinclination for God, even after acquiring a lot of knowledge, they will follow a wrong course, in the same way, as an accountant cannot maintain accounts correctly if there is an error in any figure in the accounts. Thus, they will have a fall.

'Vicetasah'—They are senseless (fools), because, they cannot discriminate between the real and the unreal, gain and loss, and bondage and liberation etc.

'Rākṣasīmāsurim caiva, prakṛtim mohinim śritāḥ'—Such senseless persons, having a disinclination for God, embrace a nature which is fiendish, demoniacal and delusive.

Persons, with demoniacal nature, are those who without caring, for the pain and loss of others, are ever engaged in their selfish motives, in fulfilling their desires and hoarding money, for the enjoyment of their sensual pleasures etc.

Persons, with a fiendish nature, are those who become angry with those whom they think as obstacles, to the fulfilment of their desires, and so they harm and ruin them, for their own selfish motive.

Persons, possessing a delusive nature, are those, who without a rhyme or reason, trouble others. (They shoot flying birds and hit a sleeping dog and are pleased.)

Out of all the abovementioned, three natures, the basic nature, is demoniacal. This demoniacal nature is of three types. Demoniacal nature, is of those in whom desire predominates; fiendish are those, in whom anger predominates and delusive, those in whom delusion predominates. It means, that desire is the root of demoniacal nature. If desire is not fulfilled, anger is born (Gītā 2/62), and from anger, ensues delusion (2/63). This delusion, is born of greed and folly, also.

**Appendix**—In this verse there is mention of the demoniacal nature which has been described with its fruit in detail in the sixteenth chapter by the Lord. The fruit of the people's demoniacal nature is that they are hurled into eighty-four lac wombs and hells (Gītā 16/19-20). The people of demoniacal nature don't get the fruit which they desire (moghāśāh), but they reap the unpleasant fruit (punishment) of their action certainly. They commit sins in order to derive pleasures but instead of having pleasures they have to suffer pain certainly. They look down upon God and its fruit is their own loss, what difference does it make in God?

Link:—After describing the ways of the fools, in the eleventh and twelfth verses, now the Lord describes, the ways of devotees.

मोघाशाः वृथा आशाः आशिषः येषां ते मोघाशाः, तथा मोघकर्माणः यानि च अग्निहोत्रादीनि तैः अनुष्ठीयमानानि कर्माणि तानि च, तेषां भगवत्परिभवात्, स्वात्मभूतस्य अवज्ञानात्, मोघान्येव निष्फलानि कर्माणि भवन्तीति मोघकर्माणः । तथा मोघज्ञानाः मोघं निष्फलं ज्ञानं येषां ते मोघज्ञानाः, ज्ञानमपि तेषां निष्फलमेव स्यात् । विचेतसः विगतविवेकाश्च ते भवन्ति इत्यभिप्रायः । किञ्च -- ते भवन्ति राक्षसीं रक्षसां प्रकृतिं स्वभावं आसुरीं असुराणां च प्रकृतिं मोहिनीं मोहकरीं देहात्मवादिनीं श्रिताः आश्रिताः, छिन्द्धि, भिन्द्धि, पिब, खाद, परस्वमपहर, इत्येवं वदनशीलाः क्रूरकर्माणो भवन्ति इत्यर्थः, ``असुर्या नाम ते लोकाः'' (ई. उ. ३) इति श्रुतेः ॥

ये पुनः श्रद्दधानाः भगवद्भक्तिलक्षणे मोक्षमार्गे प्रवृत्ताः --

क्योंकि—

वे मोघाशा—जिनकी आशाएँ—कामनाएँ व्यर्थ हों ऐसे व्यर्थ कामना करनेवाले और मोघकर्मा—व्यर्थ कर्म करनेवाले होते हैं; क्योंकि उनके द्वारा जो कुछ अग्निहोत्रादि कर्म किये जाते हैं वे सब अपने अन्तरात्मारूप भगवान्का अनादर करनेके कारण निष्फल हो जाते हैं। इसलिये वे मोघकर्मा होते हैं।

इसके अतिरिक्त वे मोघज्ञानी—निष्फल ज्ञानवाले होते हैं, अर्थात् उनका ज्ञान भी निष्फल ही होता है। और वे विचेता अर्थात् विवेकहीन भी होते हैं।

तथा वे मोह उत्पन्न करनेवाली देहात्मवादिनी राक्षसी और आसुरी प्रकृतिका यानी राक्षसोंके और असुरोंके स्वभावका आश्रय करनेवाले हो जाते हैं। अभिप्राय यह कि तोड़ो, फोड़ो, पिओ, खाओ, दूसरोंका धन लूट लो इत्यादि वचन बोलनेवाले और बड़े क्रूरकर्मा हो जाते हैं। श्रुति भी कहती है कि 'वे असुरोंके रहने योग्य लोक प्रकाशहीन हैं' इत्यादि

यालागीं जन्मलेचि ते मोघ । जैसें वार्षियेवीण मेघ । कां मृगजळाचे तरंग । दुरुनीचि पाहावे ॥ १७२ ॥

अथवा कोल्हेरीचे असिवार । नातरीं वोडंबरीचे अळंकार । कीं गंधर्वनगरीचे आवार । आभासती कां ॥ १७३ ॥

सांवरी वाढिन्नल्या सरळा । वरि फळ ना आंतु पोकळा । कां स्तन जाले गळां । शेळिये जैसे ॥ १७४ ॥

तैसें मूर्खाचें तयां जियालें । आणि धिक् कर्म तयांचें निपजलें । जैसें सांवरी फळ आलें । घेपे ना दीजे ॥ १७५ ॥

मग जें कांहीं ते पढिन्नले । तें मर्कटें नारळ तोडिले । कां आंधळ्या हातीं पडिलें । मोती जैसें ॥ १७६ ॥

किंबहुना तयांचीं शास्त्रें । जैशी कुमारींहाती दिधलीं शस्त्रें । कां अशौच्या मंत्रें । बीजें कथिलीं ॥ १७७ ॥

तैसें ज्ञानजात तयां । आणि जें कांहीं आचरलें गा धनंजया । तें आघवेंचि गेलें वायां । जे चित्तहीन ॥ १७८ ॥

पैं तमोगुणाची राक्षसी । जे सद्बुद्धीतें ग्रासी । विवेकाचा ठावोचि पुसी । निशाचरी ॥ १७९ ॥

तिये प्रकृती वरपडे जाले । म्हणऊनि चिंतेचेनि कपोलें गेले । वरि तामसीयेचिये पडिले । मुखामाजीं ॥ १८० ॥

जेथ आशेचिये लाळे । आंतु हिंसा जीभ लोळे । तेवींचि संतोषाचे चाकळे । अखंड चघळी ॥ १८१ ॥

जे अनर्थाचे कानवेरी । आवाळुवें चाटीत निघे बाहेरी । जे प्रमादपर्वतींचि दरी । सदाचि मातली ॥ १८२ ॥

जेथ द्वेषाचिया दाढा । खसखसां ज्ञानाचा करिती रगडा । जे अगस्तीगवसणी मूढां । स्थूलबुद्धी ॥ १८३ ॥

ऐसे आसुरिये प्रकृतीचां तोंडीं । जे जाले गा भूतोंडीं । ते बुडोनि गेले कुंडीं । व्यामोहाचां ॥ १८४ ॥

एवं तमाचिये पडिले गर्ते । न पविजतीचि विचाराचेनि हातें । हें असो ते गेले जेथें । ते शुद्धीचि नाहीं ॥ १८५ ॥

म्हणोनि असोतु इयें वायाणीं । कायशीं मूर्खाचीं बोलणीं । वायां वाढवितां वाणी । शिणेल हन ॥ १८६ ॥

ऐसें बोलिले देवें । तेथ जी म्हणितलें पांडवें । आइकें जेथ वाचा विसवे । ते साधुकथा ॥ १८७ ॥

(9.172) इसलिए उनका जन्म लेना वृथा समझो। जैसे बिना वर्षा के मेघ अथवा मृगजल की तरंगें केवल दूर से ही देखने की होती हैं; (9.173) अथवा जैसे खिलौने के सवार या बाजीगरी के अलंकार, या गन्धर्व-नगर के कोट दिखाई देते हैं,

(9.174) सरपत जैसे सीधा बढ़ता जाता है परन्तु उसमें फल नहीं लगता और भीतर से पोला रहता है, अथवा बकरी के गले में जैसे स्तन होते हैं

(9.175) वैसे ही उन मूर्खों का जीवन वृथा है और उनके किये हुए कर्म को भी धिक्कार है, जैसे सेमर का फल, जो न लेने के लिए उपयोगी होता है न देने को

(9.176) जो कुछ वे पढ़ते हैं वह वानर से तोड़े गये नारियल के अथवा अन्धे के हाथ लगे हुए मोती के समान है।

(9.177) बहुत क्या कहें, उनके सीखे हुए शास्त्र छोटी-सी लड़की के हाथ में दिये हुए शस्त्र के अथवा अपवित्र मनुष्यों को सिखाये हुए बीजमन्त्रों के समान हैं।

(9.178) और जो चित्त को अधीन नहीं रखते उनका सब ज्ञान और जो कुछ अभ्यास किया हो वह सब वृथा जाता है।

(9.179) जो प्रकृतिरूपी तमोगुणी राक्षसी है, जो सुबुद्धि को ग्रस लेती है, और जो निशाचरी विवेक का निशान मिटा देती है, (9.180) वे उसी के वश हो जाते हैं, इसलिए चिन्तारूपी गुहा में जाकर उस तामसी के मुँह में जा पड़ते हैं —

(9.181) जिस मुँह में आशा की लार से भरी हुई हिसारूपी जीभ लटकती है जो असन्तोषरूपी मांस के गोले निरन्तर चबाती रहती है

(9.182) तथा अनर्थ-रूपी कान तर ओंठ चाटते हुए जो बाहर निकलती है, जो मुँह मानों प्रमादरूपी पर्वत की गुहा बन रहा हो,

(9.183) जिसकी द्वेषरूपी दाढ़े ज्ञान को खसखस चबाकर पीस डालती है और जिसकी अस्थि और चमड़ा मूर्खों की स्थूल बुद्धि का आच्छादन कर लेता है।

(9.184) ऐसी राक्षसी-प्रवृत्ति के मुख में जो प्राणि बलि हो पड़ते हैं वे भ्रान्ति-रूपी कुण्ड में डूब जाते हैं।

(9.185) अतः तम के गड्ढे में पड़े हुए वे विचार के हाथ नहीं लगते। और क्या वर्णन करें, वे अन्त में कहाँ जाते हैं उसका हमें कुछ ज्ञान नहीं।

(9.186) इसलिए यह निष्फल कथा रहने दो। मूर्खों का वर्णन कहाँ तक किया जाय। व्यर्थ तूल बढ़ाने से वाणी ही दुखेगी। (9.187) ऐसा जब देव ने कहा तब अर्जुन ने कहा, बहुत अच्छा बस कीजिए। फिर श्रीकृष्ण ने कहा कि अब जहाँ वाणी को विश्राम मिलता है वह कथा सुनो।

भावार्थ— वे मूर्ख पुरुष राक्षसी और आसुरी, मोहमयी प्रकृति के अधीन होते हैं तथा उनकी आशा, कर्म और ज्ञान भी व्यर्थ होते हैं।

व्याख्या— मेरे परम भाव को न जानने वाले उन मूर्खों के मनोरथ अनन्त और निष्फल होते हैं। उनके कर्म, भाषण और श्रवण भी व्यर्थ होते हैं तथा उनका ज्ञान भी निष्फल होता है। वे भौतिक ज्ञान के पीछे ही पड़े रहते हैं। उन्हें यही जानने की धुन रहती है कि रेल कैसे बनती है रेडियो और टेलीग्राफ कैसे काम करते हैं तथा वायुयान कैसे उड़ते हैं। ये भौतिक विज्ञानी वास्तव में विचेतस हैं, इनका चित्त भ्रमित है, क्योंकि ये भगवान् को भूले रहते हैं तथा विवेकहीन होते हैं।

वे मोह में डालने वाली राक्षसी और आसुरी प्रकृति के अधीन होते हैं। अतः मद्य-मांस का सेवन करने वाले, दयाहीन, अपवित्र, तमोगुणी और अकारण ही दूसरों को दुःख देने वाले होते हैं। प्रातःकाल देर तक सोते हैं और रात्रि में देर तक जागते रहते हैं। रजोगुण प्रधान होने के कारण स्वार्थसिद्धि पर ही उनकी दृष्टि रहती है।

‘मोधाशाः’—जो लोग भगवान्से विमुख होते हैं, वे सांसारिक भोग चाहते हैं, स्वर्ग चाहते हैं तो उनकी ये सब कामनाएँ व्यर्थ ही होती हैं। कारण कि नाशवान् और परिवर्तनशील वस्तुकी कामना पूरी होगी ही—यह कोई नियम नहीं है। अगर कभी पूरी हो भी जाय, तो वह टिकेगी नहीं अर्थात् फल देकर नष्ट हो जायगी। जबतक परमात्माकी प्राप्ति नहीं होती, तबतक कितनी ही सांसारिक वस्तुओंकी इच्छाएँ की जायें और उनका फल भी मिल जाय तो भी वह सब व्यर्थ ही है (गीता—सातवें अध्यायका तेईसवाँ श्लोक)।

**‘मोधकर्माणः’**—भगवान्से विमुख हुए मनुष्य शास्त्रविहित कितने ही शुभकर्म करें, पर अन्तमें वे सभी व्यर्थ हो जायेंगे। कारण कि मनुष्य अगर सकामभावसे शास्त्र-विहित यज्ञ, दान आदि कर्म भी करेंगे, तो भी उन कर्मोंका आदि और अन्त होगा और उनके फलका भी आदि और अन्त होगा। वे उन कर्मोंके फलस्वरूप ऊँचे-ऊँचे लोकोंमें भी चले जायेंगे, तो भी वहाँसे उनको फिर जन्म-मरणमें आना ही पड़ेगा। इसलिये उन्होंने कर्म करके केवल अपना समय बरबाद किया, अपनी बुद्धि बरबाद की और मिला कुछ नहीं। अन्तमें रीते-के-रीते रह गये अर्थात् जिसके लिये मनुष्यशरीर मिला था, उस लाभसे सदा ही रीते रह गये। इसलिये उनके सब कर्म व्यर्थ, निष्फल ही हैं।

तात्पर्य यह हुआ कि ये मनुष्य स्वरूपसे साक्षात् परमात्माके अंश हैं, सदा रहनेवाले हैं और कर्म तथा उनका फल आदि-अन्तवाला है; अतः जबतक परमात्माकी प्राप्ति नहीं होगी, तबतक वे सकामभावपूर्वक कितने ही कर्म करें और उनका फल भोगें, पर अन्तमें दुःख और अशान्तिके सिवाय कुछ नहीं मिलेगा।

जो शास्त्रविहित कर्म अनुकूल परिस्थिति प्राप्त करनेकी इच्छासे सकामभावपूर्वक किये जाते हैं, वे ही कर्म व्यर्थ होते हैं अर्थात् सत्-फल देनेवाले नहीं होते। परन्तु जो कर्म भगवान्के लिये, भगवान्की प्रसन्नताके लिये किये जाते हैं और जो कर्म भगवान्के अर्पण किये जाते हैं, वे कर्म निष्फल नहीं होते अर्थात् नाशवान् फल देनेवाले नहीं होते, प्रत्युत सत्-फल देनेवाले हो जाते हैं—**‘कर्म चैव तदर्थीयं सदित्येवाभिधीयते’** (गीता १७। २७)।

सत्रहवें अध्यायके अट्ठाईसवें श्लोकमें भी भगवान्ने कहा है कि जिनकी मेरेमें श्रद्धा नहीं है अर्थात् जो मेरेसे विमुख हैं, उनके द्वारा किये गये यज्ञ, दान, तप आदि सभी

कर्म असत् होते हैं अर्थात् मेरी प्राप्ति करानेवाले नहीं होते। उन कर्मोंका इस जन्ममें और मरनेके बाद भी (परलोकमें) स्थायी फल नहीं मिलता अर्थात् जो कुछ फल मिलता है, विनाशी ही मिलता है। इसलिये उनके वे सब कर्म व्यर्थ ही हैं।

**‘मोधज्ञानाः’**—उनके सब ज्ञान व्यर्थ हैं। भगवान्से विमुख होकर उन्होंने संसारकी सब भाषाएँ सीख लीं, सब लिपियाँ सीख लीं, तरह-तरहकी कलाएँ सीख लीं, तरह-तरहकी विद्याओंका ज्ञान प्राप्त कर लिया, कई तरहके आविष्कार कर लिये, अनन्त प्रकारके ज्ञान प्राप्त कर लिये, पर इससे उनका कल्याण नहीं होगा, जन्म-मरण नहीं छूटेगा। इसलिये वे सब ज्ञान निष्फल हैं। जैसे, हिसाब करते समय एक अंककी भी भूल हो जाय तो हिसाब कभी सही नहीं आता, सब गलत हो जाता है, ऐसे ही जो भगवान्से विमुख हो गये हैं, वे कुछ भी ज्ञान-सम्पादन करें, वह सब गलत होगा और पतनकी तरफ ही ले जायगा।

**‘विचेतसः’**—उनको सार-असार, नित्य-अनित्य, लाभ-हानि, कर्तव्य-अकर्तव्य, मुक्ति-बन्धन आदि बातोंका ज्ञान नहीं है।

**‘राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः’**—जो मनुष्य अपना स्वार्थ सिद्ध करनेमें, अपनी कामनापूर्ति करनेमें, अपने प्राणोंका पोषण करनेमें ही लगे रहते हैं, दूसरोंको कितना दुःख हो रहा है, दूसरोंका कितना नुकसान हो रहा है—इसकी परवाह ही नहीं करते, वे ‘आसुरी’ स्वभाववाले होते हैं।

जिनके स्वार्थमें, कामना-पूर्तिमें बाधा लग जाती है, उनको गुस्सा आ जाता है और गुस्सेमें आकर वे अपना स्वार्थ सिद्ध करनेके लिये दूसरोंका नुकसान कर देते हैं, दूसरोंका नाश कर देते हैं, वे ‘राक्षसी’ स्वभाववाले होते हैं।

जिसमें अपना न स्वार्थ है, न परमार्थ है और न वैर है, फिर भी बिना किसी कारणके जो दूसरोंका नुकसान कर देते हैं, दूसरोंको कष्ट देते हैं (जैसे, उड़ते हुए पक्षीको गोली मार दी, सोते हुए कुत्तेको लाठी मार दी और फिर राजी हो गये), वे ‘मोहिनी’ स्वभाववाले होते हैं।

परमात्मासे विमुख होकर केवल अपने प्राणोंको रखनेकी अर्थात् सुखपूर्वक जीनेकी जो इच्छा होती है, वह आसुरी प्रकृति है। ऊपर जो तीन प्रकारकी प्रकृति (आसुरी, राक्षसी और मोहिनी) बतायी गयी है, उसके मूलमें आसुरी प्रकृति ही है अर्थात् आसुरी सम्पत्ति ही सबका मूल है। एक

आसुरी सम्पत्तिके आश्रित होनेपर राक्षसी और मोहिनी प्रकृति भी स्वाभाविक आ जाती है। कारण कि उत्पत्ति-विनाशशील पदार्थोंका ध्येय होनेसे सब अनर्थ-परम्परा आ ही जाती है। उसी आसुरी सम्पत्तिके तीन भेद यहाँ बताये गये हैं—कामनाकी प्रधानतावालोंकी 'आसुरी', क्रोधकी प्रधानतावालोंकी 'राक्षसी' और मोह-(मूढ़ता-) की प्रधानतावालोंकी 'मोहिनी' प्रकृति होती है। तात्पर्य है कि

**परिशिष्ट भाव**—इस श्लोकमें आसुरी सम्पत्तिकी बात आयी है, जिसका फलसहित विस्तारसे वर्णन भगवान्ने सोलहवें अध्यायमें किया है। आसुरी सम्पत्तिका फल है—चौरासी लाख योनियोंकी तथा नरकोंकी प्राप्ति (गीता—सोलहवें अध्यायका उन्नीसवाँ-बीसवाँ श्लोक)। आसुरी प्रकृतिवाले मनुष्य जो फल चाहते हैं, वह तो उनको नहीं मिलता (मोघाशाः), पर अनिष्ट फल (दण्ड) तो उनको मिलता ही है। वे पाप तो करते हैं सुख पानेके लिये, पर सुख तो मिलता नहीं, दुःख जरूर पाना पड़ता है! वे करते तो हैं भगवान्की अवज्ञा, पर परिणाममें अपना ही नुकसान करते हैं, भगवान्में क्या फर्क पड़ा?

**सम्बन्ध**—चौथे श्लोकसे लेकर दसवें श्लोकतक भगवान्ने अपने प्रभाव, सामर्थ्य आदिका वर्णन किया। उस प्रभावको न माननेवालोंका वर्णन तो ग्यारहवें और बारहवें श्लोकमें कर दिया। अब उस प्रभावको जानकर भजन करनेवालोंका वर्णन आगेके श्लोकमें करते हैं।