दैवासुरसम्पद्विभागयोगः
Chapter
16
Daivāsura-sampad-vibhāga-yogaḥ
Topic of description of becoming and
unbecoming dispositions
Divine disposition
(1, 2, 3 to
be read together since bhavanti is the verb in 3rd śloka)
श्रीभगवानुवाच
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६.१॥
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥१६.२॥
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।
भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥१६.३॥
śrībhagavān
uvāca
abhayaṃ sattvasaṃśuddhir-jñānayogavyavasthitiḥ |
dānaṃ damaś[2]-ca yajñaś[3]-ca svādhyāyas-tapa ārjavam ||16.1||
ahiṃsā satyam-akrodhas-tyāgaḥ śāntir-apaiśunam |
dayā bhūteṣvaloluptvaṃ mārdavaṃ hrīr-acāpalam ||16.2||
tejaḥ kṣamā dhṛtiḥ śaucam-adroho[4] nātimānitā |
bhavanti sampadaṃ daivīm-abhijātasya bhārata! ||16.3||
abhayaṃ sattvasaṃśuddhir-jñānayogavyavasthitiḥ |
dānaṃ damaś[2]-ca yajñaś[3]-ca svādhyāyas-tapa ārjavam ||16.1||
ahiṃsā satyam-akrodhas-tyāgaḥ śāntir-apaiśunam |
dayā bhūteṣvaloluptvaṃ mārdavaṃ hrīr-acāpalam ||16.2||
tejaḥ kṣamā dhṛtiḥ śaucam-adroho[4] nātimānitā |
bhavanti sampadaṃ daivīm-abhijātasya bhārata! ||16.3||
bhārata! abhayaṃ[5],
sattva[6]-saṃśuddhiḥ,
jñānayoga-vyavasthitiḥ, dānaṃ[7], damaḥ
ca, yajñaḥ ca, svādhyāyaḥ, tapaḥ[8],
ārjavam[9],....
.....ahiṃsā[10],
satyam, akrodhaḥ[11],
tyāgaḥ, śāntiḥ, apaiśunaṃ[12], bhūteṣu dayā, aloluptvaṃ[13],
mārdavaṃ[14],
hrīḥ, acāpalam[15],....
.....tejaḥ, kṣamā, dhṛtiḥ, śaucam[16], adrohaḥ,
nātimānitā[17]
[18], daivīṃ
sampadaṃ[19]
abhijātasya bhavanti |
Śrī Bhagavān said:
O Descendant of Bharata (bhārata!)!
Freedom from fear (abhayam), purity of mind (sattva-saṃśuddhiḥ),
steadfastness in knowledge/contemplation[20]
(jñānayoga-vyavasthitiḥ), charity (dānam), and (ca) judicious restraint (of
sense-organs) (damaḥ), as well as (ca) performing rituals (yajñaḥ),
recitation of one’s own branch of the Veda (svādhyāyaḥ), religious
disciplines/austerity (tapas), alignment of thought, word and deed (ārjavam)…..
||16.1||
…..brilliance (tejaḥ), forgiveness
(kṣamā), fortitude (dhṛtiḥ), cleanliness (śaucam), freedom
from envy/malice (adrohaḥ), and no (na) exaggerated
self-opinion (atimānitā) - all these are (bhavanti) there for
one, who is born (abhi-jātasya) to the disposition (sampadam) of godly (daivīm). ||16.3||
(Demonic
disposition)
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥१६.४॥
dambho[22]
darpo’[23]bhimānaś[24]-ca
krodhaḥ pāruṣyam-eva ca |
ajñānaṃ cābhijātasya pārtha! sampadam-āsurīm ||16.4||
ajñānaṃ cābhijātasya pārtha! sampadam-āsurīm ||16.4||
pārtha! dambhaḥ darpaḥ abhimānaḥ ca,
krodhaḥ pāruṣyam[25]
eva ca, ajñānaṃ[26] ca,
abhijātasya āsurīṃ
sampadam[27] |
O, Son of Pṛthā (pārtha!)! The one
who is born (abhij-ātasya) to the demonic (āsurīm) disposition (sampadam),
has ostentation (dambhaḥ), pride (darpaḥ), and (ca) a
tendency to demand respect/psycophant (abhimānaḥ),
anger (krodhaḥ), as well as (eva ca) harshness (pāruṣyam),
and (ca) a lack of discrimination (ajñānaṃ). ||16.4||
दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता ।
मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥१६.५॥
daivī sampad[28]
vimokṣāya nibandhāyāsurī matā |
mā śucaḥ sampadaṃ daivīm-abhijāto’[29]si pāṇḍava! ||16.5||
mā śucaḥ sampadaṃ daivīm-abhijāto’[29]si pāṇḍava! ||16.5||
daivī sampat[30] vi-mokṣāya,
āsurī nibandhāya matā | pāṇḍava! mā śucaḥ[31] (tvam) daivīṃ sampadam[32]
abhijātaḥ asi
|
Spiritual (daivī) disposition (sampat) is
considered (matā) for freedom (vi-mokṣāya[33]),
demonic (āsurī) (disposition) for bondage (nibandhāya). O Son of Pāṇḍu
(pāṇḍava!)! Do not (mā) grieve (śucaḥ). You are (asi) born (abhijātaḥ) to spiritual (daivīm) disposition (sampadam).
||16.5||
द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च ।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥१६.६॥
dvau
bhūtasargau loke’[34]smin
daiva āsura eva ca |
daivo[35] vistaraśaḥ prokta āsuraṃ pārtha! me śṛṇu ||16.6||
daivo[35] vistaraśaḥ prokta āsuraṃ pārtha! me śṛṇu ||16.6||
pārtha! asmin loke[36]
bhūtasargau dvau[37]
(matau), daivaḥ ca āsuraḥ | daivaḥ eva vistaraśaḥ
proktaḥ, (ataḥ) āsuraṃ me[38]
śṛṇu |
O, Son of Pṛthā (pārtha!)! In this (asmin) world (loke), there are two
(types of) (dvau) created beings (bhūtasargau), the divine (daivaḥ),
and (ca) the demonic (āsura). The divine (daivaḥ) has indeed
(eva) been extensively (vistaraśaḥ)
spoken of (proktaḥ). Listen (śṛṇu)
to Me (me) about the demonic (āsuram) dispositions. ||16.6||
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥१६.७॥
pravṛttiṃ ca
nivṛttiṃ ca janā na vidur-āsurāḥ |
na śaucaṃ nāpi cācāro[39] na satyaṃ teṣu vidyate ||16.7||
na śaucaṃ nāpi cācāro[39] na satyaṃ teṣu vidyate ||16.7||
āsurāḥ janāḥ[40] pravṛttiṃ[41] ca,
nivṛttiṃ[42]
ca, na viduḥ | teṣu na śaucaṃ, na ca ācāraḥ, na satyam api vidyate |
People (janāḥ) with demoniac[43]
(āsurāḥ) dispositions neither (na
ca) know (viduḥ) what is to be done (pravṛttim), nor (ca)
what to refrain from (nivṛttim). There is (vidyate) neither (na)
cleanliness (śaucaṃ), nor (na ca) good conduct (ācāraḥ), nor
(na) even (api) truthfulness (satyam) in them (teṣu). ||16.7||
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥१६.८॥
asatyam-apratiṣṭhaṃ
te jagad[44]-āhur-anīśvaram
|
aparasparasambhūtaṃ kim-anyat kāmahaitukam ||16.8||
aparasparasambhūtaṃ kim-anyat kāmahaitukam ||16.8||
te āhuḥ - jagat asatyam apratiṣṭhaṃ anīśvaram |
aparas-para-sambhūtaṃ (ataḥ) kāma-haitukam (eva), anyat kim |
They (te) say (āhuḥ), "This
world (jagat) is devoid of any truth (asatyam), without any basis
(apratiṣṭham), without God (anīśvaram), and is born of mutual
union (aparas-para-sambhūtam), with passion as its cause (kāma-haitukam)
and nothing else (kim anyat)." ||16.8||
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः॥१६.९॥
etāṃ dṛṣṭim-avaṣṭabhya
naṣṭātmāno’[45]lpabuddhayaḥ
|
prabhavantyugrakarmāṇaḥ kṣayāya jagato’[46]hitāḥ ||16.9||
prabhavantyugrakarmāṇaḥ kṣayāya jagato’[46]hitāḥ ||16.9||
alpa-buddhayaḥ[47],
naṣṭātmānaḥ, ahitāḥ, ugra-karmāṇaḥ[48], etāṃ
dṛṣṭim[49] avaṣṭabhya[50] jagataḥ kṣayāya pra-bhavanti |
Holding (avaṣṭabhya) this (etām)
view (dṛṣṭim), these people of parochial thinking (alpa-buddhayaḥ) ruined mind (naṣṭātmānaḥ), enemies
(ahitāḥ), of cruel deeds (ugra-karmāṇaḥ)
rise (pra-bhavanti) for destruction (kṣayāya) of the world (jagataḥ). ||16.9||
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः॥१६.१०॥
kāmam-āśritya
duṣpūraṃ dambhamānamadānvitāḥ |
mohād[51] gṛhītvāsadgrāhān pravartante’[52]śucivratāḥ ||16.10||
mohād[51] gṛhītvāsadgrāhān pravartante’[52]śucivratāḥ ||16.10||
dambha-māna-madānvitāḥ, duṣpūraṃ kāmam[53]
āśritya[54],
mohāt[55] asadgrāhān
gṛhītvā[56] aśuci-vratāḥ[57] pra-vartante |
Endowed with hypocrisy, pride,
arrogance (dambha-māna-madānvitāḥ), resorting (āśritya) to insatiable
(duṣpūram) desire (kāmam), holding (gṛhītvā) evil ideas (asad-grāhān)
due to delusion (mohāt), with impure resolves (aśucivratāḥ) indulge
themselves (pra-vartante). ||16.10||
(11 and 12 to
be read together since īhante is the
verb)
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः॥१६.११॥
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥१६.१२॥
cintām-aparimeyāṃ
ca pralayāntām-upāśritāḥ |
kāmopabhogaparamā etāvad[58]-iti niścitāḥ ||16.11||
kāmopabhogaparamā etāvad[58]-iti niścitāḥ ||16.11||
āśāpāśaśatair-baddhāḥ kāmakrodhaparāyaṇāḥ |
īhante kāmabhogārtham-anyāyenārthasañcayān ||16.12||
aparimeyāṃ cintāṃ [59]
pralayāntām upāśritāḥ, ca kāmopabhoga-paramāḥ, etāvat iti niścitāḥ.....
.....āśāpāśa-śataiḥ baddhāḥ, kāma-krodha-parāyaṇāḥ,
kāma-bhogārtham[60]
anyāyena artha-sañcayān īhante |
Those committed (upāśritāḥ) to
immeasurable (aparimeyām) concern (cintām) that finally ends in death
(pralayāntām), and (ca) intent
upon enjoyment of objects of desire (kāmopabhoga-paramāḥ), having
concluded (niścitāḥ), ‘This (life) is this much alone’ (etāvat iti).....
||16.11||
.....bound (baddhāḥ) by
hundreds of fetters of hope (āśāpāśa-śataiḥ), given to desire and anger
(kāma-krodha-parāyaṇāḥ), strive (īhante) accumulation of wealth (artha-sañcayān)
illegitimately (anyāyenā) for enjoyment of objects of desire (kāma-bhogārtham).
||16.12||
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।
इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥१६.१३॥
idam-adya
mayā labdham-imaṃ prāpsye manoratham |
idam-astīdam-api me bhaviṣyati punar-dhanam ||16.13||
idam-astīdam-api me bhaviṣyati punar-dhanam ||16.13||
mayā adya idaṃ labdham, imaṃ manorathaṃ[61] prāpsye,
me idaṃ dhanam[62]
asti, punaḥ api idaṃ bhaviṣyati |
Today (adya), this (idam) is gained (labdham) by me (mayā).
I will gain (prāpsye) this (imam) (also) desire (manoratham).
I have (asti) this (much) (idam) wealth (dhanam); this (idam)
also (api) again (punaḥ) will be mine (me) later (bhaviṣyati). ||16.13||
असौ मया हतः शत्रुर्हनिष्ये चापरानपि ।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥१६.१४॥
asau mayā
hataḥ śatrur-haniṣye cāparān-api |
īśvaro’[63]aham-ahaṃ bhogī siddho’[64]haṃ balavān sukhī ||16.14||
īśvaro’[63]aham-ahaṃ bhogī siddho’[64]haṃ balavān sukhī ||16.14||
asau śatruḥ[65] mayā
hataḥ, ca aparān api haniṣye | aham īśvaraḥ, ahaṃ bhogī, ahaṃ siddhaḥ, balavān,
sukhī |
This (asau) enemy (śatruḥ)
is destroyed (hataḥ) by me (mayā), and (ca) I will destroy
(haniṣye) others (aparān) also (api). I (aham) am
the ruler (īśvaraḥ), I (aham) am the enjoyer (bhogī), I (aham)
am successful (siddhaḥ), powerful (balavān), and happy (sukhī).
||16.14||
(Critique of
religious dambha by Kṛṣṇa)
आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया ।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः॥१६.१५॥
āḍhyo’[66]bhijanavān-asmi
ko’[67]nyo’[68]sti
sadṛśo[69]
mayā [70]|
yakṣye dāsyāmi modiṣya[71] ityajñānavimohitāḥ ||16.15||
yakṣye dāsyāmi modiṣya[71] ityajñānavimohitāḥ ||16.15||
āḍhyaḥ abhijanavān[72] asmi,
mayā sadṛśḥ anyaḥ kaḥ asti | yakṣye, dāsyāmi, modiṣye, iti ajñāna-vimohitāḥ[73] [74] |
Those totally deluded (vi-mohitāḥ)
due to lack of discrimination (ajñāna-vimohitāḥ) say, ‘I am (asmi)
wealthy (āḍhyaḥ), well-born (abhijanavān). Who (kaḥ) else
(anyaḥ) is (asti) there who is
equal (sadṛśaḥ) to me (mayā)? I will perform rituals (yakṣye),
I will give (dāsyāmi), I will enjoy (modiṣye)’
(iti). ||16.15||
अनेकचित्तविभ्रान्ता मोहजालसमावृताः।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥१६.१६॥
anekacittavibhrāntā
mohajālasamāvṛtāḥ |
prasaktāḥ kāmabhogeṣu patanti narake’[75]śucau ||16.16||
prasaktāḥ kāmabhogeṣu patanti narake’[75]śucau ||16.16||
Those, completely deluded by many fancies
(aneka-citta-vibhrāntāḥ), covered by the net of delusion (lack of
discrimination) (mohajāla-samāvṛtāḥ), and totally committed (pra-saktāḥ)
to sense-gratifications (kāma-bhogeṣu), fall (patanti) into the
unclean (aśucau) places of pain (narake). ||16.16||
आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६.१७॥
ātmasambhāvitāḥ
stabdhā dhanamānamadānvitāḥ |
yajante nāmayajñais-te dambhenāvidhipūrvakam ||16.17||
yajante nāmayajñais-te dambhenāvidhipūrvakam ||16.17||
te ātma-sambhāvitāḥ stabdhāḥ dhana-māna-madānvitāḥ[78] avidhi-pūrvakaṃ nāma-yajñaiḥ dambhena yajante
|
Those, (te) conceited (ātma-sambhāvitāḥ), haughty (stabdhāḥ),
filled with pride and intoxication of wealth (dhana-māna-madānvitāḥ) perform rituals (yajante) in name only
(nāma-yajñaiḥ), not according to stipulations (a-vidhipūrvakam), (but)
out of pretension (dambhena). ||16.17||
(18 and 19
together since verb kṣipāmi is in
19th śloka)
अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः[79]।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः॥१६.१८॥
तानहं द्विषतः क्रुरान्संसारेषु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥१६.१९॥
ahaṅkāraṃ
balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ |
mām-ātmaparadeheṣu pradviṣanto’[80]bhyasūyakāḥ ||16.18||
mām-ātmaparadeheṣu pradviṣanto’[80]bhyasūyakāḥ ||16.18||
tān-ahaṃ
dviṣataḥ krurān saṃsāreṣu narādhamān |
kṣipāmyajasram-aśubhān-āsurīṣveva yoniṣu ||16.19||
kṣipāmyajasram-aśubhān-āsurīṣveva yoniṣu ||16.19||
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ
ca saṃśritāḥ, mām ātma-para-deheṣu pra-dviṣantaḥ, abhyasūyakāḥ[81] .....
.....dviṣataḥ, tān aśubhān[82] krurān
narādhamān[83]
ahaṃ saṃsāreṣu ajasram āsurīṣu[84] yoniṣu[85] eva
kṣipāmi |
Those, who are completely given to (saṃ-śritāḥ) egoism (ahaṅkāram), brutal strength (balam), insolence (darpam), enjoyment (kāmam), and (ca) anger (krodham), who strongly despise (pra-dviṣantaḥ) Me (mām) in their own and others’ bodies (ātma-para-deheṣu), who are great cavillers (abhyasūyakāḥ) ||16.18||
..…who are hateful (dviṣataḥ),
wrongdoers (aśubhān), and cruel (krurān), who are the lowest of people
(narādhamān), I (aham) dispatch (kṣipāmi) them (tān)
repeatedly (ajasram) into a life of transmigration in wombs (yoniṣu)
of āsuri (āsurīṣu) world
(saṃsāreṣu) only (eva). ||16.19||
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥१६.२०॥
āsurīṃ yonim-āpannā
mūḍhā janmani janmani |
mām-aprāpyaiva kaunteya! tato[86] yāntyadhamāṃ gatim ||16.20||
mām-aprāpyaiva kaunteya! tato[86] yāntyadhamāṃ gatim ||16.20||
kaunteya! mūḍhāḥ janmani janmani āsurīṃ
yonim āpannāḥ, mām aprāpya[87] tataḥ
adhamāṃ gatim[88]
eva yānti
|
O, Son of Kunti (kaunteya!)! Those,
deluded ones (mūḍhāḥ), obtaining (āpannāḥ) a demonic (āsurīm)
womb (yonim) birth after birth (janmani janmani), not reaching (aprāpya)
Me (mām), indeed (eva) go (yānti)
to an end (gatim) that is lower (adhamām) than (tataḥ) that.
||16.20||
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६.२१॥
trividhaṃ
narakasyedaṃ dvāraṃ nāśanam-ātmanaḥ |
kāmaḥ krodhas-tathā lobhas-tasmād[89]-etat trayaṃ tyajet ||16.21||
kāmaḥ krodhas-tathā lobhas-tasmād[89]-etat trayaṃ tyajet ||16.21||
kāmaḥ krodhaḥ tathā lobhaḥ, idaṃ
trividhaṃ narakasya dvāram[90] ātmanaḥ
nāśanam | tasmāt[91]
etat trayaṃ[92]
tyajet |
The (idam) doorway (dvāram)
to painful experience (narakasya) that is destructive (nāśanam)
of a person (ātmanaḥ) is threefold (trividham): desire (kāmaḥ),
anger (krodhaḥ) and (tathā) greed (lobhaḥ). Therefore (tasmāt),
one should give up (tyajet) this (etat) three (trayam). ||16.21||
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥१६.२२॥
etair-vimuktaḥ
kaunteya! tamodvārais-tribhir-naraḥ |
ācaratyātmanaḥ śreyas-tato[93] yāti parāṃ gatim |16.22||
ācaratyātmanaḥ śreyas-tato[93] yāti parāṃ gatim |16.22||
kaunteya! etaiḥ tribhiḥ tamo-dvāraiḥ[94] vimuktaḥ
naraḥ ātmanaḥ śreyaḥ ācarati | tataḥ[95]
parāṃ gatiṃ[96]
yāti |
O, Son of Kunti (kaunteya!)! A
person (naraḥ) who is free (vimuktaḥ) from these (etaiḥ) three
(tribhiḥ) gates to darkness (tamodvāraiḥ), follows (ācarati)
what is good (śreyaḥ) for himself (ātmanaḥ). Because of that (tataḥ),
he reaches (yāti) the higher (parām) end (gatim). ||16.22||
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६.२३॥
yaḥ
śāstravidhim-utsṛjya vartate kāmakārataḥ |
na sa siddhim-avāpnoti na sukhaṃ na parāṃ gatim ||16.23||
na sa siddhim-avāpnoti na sukhaṃ na parāṃ gatim ||16.23||
yaḥ śāstravidhim utsṛjya[97] kāmakārataḥ[98]vartate,
saḥ[99] na siddhim,
na sukhaṃ, na parāṃ gatim[100]
avāpnoti |
The one (yaḥ), who being
impelled by binding[101]
desire (kāma-kārataḥ) engages (vartate) oneself, casting away (utsṛjya)
the injunctions of the scripture (śāstra-vidhim), neither (na) gains
(avāpnoti) perfection (siddhim), nor happiness (sukham, here),
much less the higher (parām) end (gatim). ||16.23||
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६.२४॥
tasmāc[102]-chāstraṃ
pramāṇaṃ te kāryākāryavyavasthitau |
jñātvā śāstravidhānoktaṃ karma kartum-ihārhasi ||16.24||
jñātvā śāstravidhānoktaṃ karma kartum-ihārhasi ||16.24||
tasmāt te iha kāryākārya-vyavasthitau śāstraṃ
(eva) pramāṇam | jñātvā[103]
śāstra-vidhānoktaṃ karma kartum arhasi[104] |
Therefore (tasmāt), scripture (śāstram)
is the means of knowledge/authority (pramāṇam) for you (te - Arjuna)
in determining (vyavasthitau) what is to be done (kāryaḥ) and
what is not to be done (akāryaḥ) (kāryākārya-vyavasthitau) here (iha - now/in this world). Knowing (jñātvā)
what is said by the mandates of the scripture, (śāstra-vidhānoktam) you
are obliged (arhasi) to perform (kartum) action (karma). ||16.24||
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे दैवासुरसम्पद्विभागयोगो नाम षोडशोऽध्यायः॥१६॥
oṃ tat sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
daivāsura-sampad-vibhāga-yogo nāma ṣoḍaśo’dhyāyaḥ (16)
***
Om, That (tat) is the
only reality (sat).
Thus concludes the sixteenth chapter
titled Daivāsura-sampad-vibhāga-yogaḥ (Topic of description of becoming and
unbecoming dispositions) in the Bhagavadgītā,
which is the essence of the Upaniṣads, whose subject matter is both knowledge
of Brahman and Yoga, which is in the form of a dialogue between Śrī Kṛṣṇa and
Arjuna.
***
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[5] abhayam - tad abhāve:
तत्-सादृश्यम्-अभावश्च, तदन्यत्वं तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः
षट्प्रकीर्तिताः||
[6] sattva here means -
the mind
[7] dānaṃ - is of three
types
[8] tapas - is also of
three types
[9] मनस्येकं वचस्येकं कर्मण्येकं महात्मनाम् |
मनस्यन्यद् वचस्यन्यत् कर्मण्यन्यत् दुरात्मनाम् || - हितोपदेशः, मित्रलाभः 102
मनस्यन्यद् वचस्यन्यत् कर्मण्यन्यत् दुरात्मनाम् || - हितोपदेशः, मित्रलाभः 102
[10] ahiṃsā - tad abhāve
[11] akrodhaḥ - tad abhāve
[12] apaiśunaṃ - tad abhāve
[13] aloluptvaṃ - tad abhāve
[14] mārdavam = mṛdubhāvam
[15] acāpalam - tad abhāve
[16] śaucam - external
(daily, weekly, monthly, seasonal, Diwāli (spring cleaning), internal and religious.
[18] nātimānitā - does
not mean to become a jellyfish
[19] daivīm (adj) sampadam
(noun)
[20] knowledge, then
contemplation follows
[21] bhūteṣu dayā - has
to be interpreted
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[25] pāruṣyam
- a man has to be gentle, so gentleman
[26] ajñānaṃ - relative,
not self-ignorance
[27] āsurīm (adj) sampadam
(noun)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[30] sampat - is dehli
dīpa for daivī sampat and āsurī sampat
मा
शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥ -
Ch 16.5
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥ - Ch 18.66
[32] daivīm (adj) sampadam
(noun)
[33] vi-mokṣāya - viśeṣeṇa
(upasarga) mokṣāya
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[36] asmin (dp) loke (noun)
[37] bhūtasargau (noun) dvau
(adj)
[38] me - 2nd case - mām
[40] āsurāḥ (adj) janāḥ (noun)
[41] pravṛttim - do's
[42] nivṛttim - don'ts
possessed or controlled by a demon, while demonic is pertaining to demons or evil spirits
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[47] alpa-buddhayaḥ - not
being able to look beyond sense-gratification, kāma, artha (relative
meaning)
[48] alpa-buddhayaḥ = naṣṭātmānaḥ
= ahitāḥ = ugra-karmāṇaḥ - refer to the same kind of people
[49] etām (dp) dṛṣṭim (noun)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[53] duṣpūraṃ (adj) kāmam
(noun)
[55] mohāt - akartaryṛurṇe pañcamī
- Aṣ 2.3.24 (hetau)
[57] aśuci-vratāḥ - (tad aprāśastyaṃ)
तत्-सादृश्यम्-अभावश्च,
तदन्यत्वं तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः षट्प्रकीर्तिताः||
[59] aparimeyām (adj) cintām
(noun)
[60] kāma-bhogārtham - catūrthī
meaning - for the purpose of
[61] imaṃ (dp) manorathaṃ (noun)
[62] idaṃ (dp) dhanam (noun)
+ eṅaḥ padāntāt
ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[65] asau (dp) śatruḥ (noun)
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[70] ko’nyo’sti sadṛśo mayā
- much quoted
bhūma-nindā-praśamsāsu
nityayoge'tiśāyane |
samsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
तत्-सादृश्यम्-अभावश्च, तदन्यत्वं तदल्पता |
अप्राशस्त्यं
विरोधश्च, नञर्थाः षट्प्रकीर्तिताः||
[76] i) aneka-citta-vibhrāntāḥ, ii) mohajāla-samāvṛtāḥ,ii) kāma-bhogeṣu
prasaktāḥ - refer to the same person
[77] aśucau (adj) narake
(noun)
[78] te (dp) ātma-sambhāvitāḥ
(adj) stabdhāḥ (adj) dhana-māna-madānvitāḥ (noun)
अहंकारं बलं
दर्पं कामं
क्रोधं परिग्रहम् । - Ch 18.53
+ eṅaḥ
padāntāt ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[81] pradviṣantaḥ, abhyasūyakāḥ
= m.1.3., in sāmānyādhikaraṇam
[82] tān (dp) dviṣataḥ,
krurān, narādhamān, aśubhān = m.2.3., in sāmānyādhikaraṇam
[83] tān (dp) krurān (adj) narādhamān (noun)
[84] āsurīṣu - tat sādṛśye
nañ (human yoni)
तत्-सादृश्यम्-अभावश्च, तदन्यत्वं तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः षट्प्रकीर्तिताः||
[85] āsurīṣu (adj) yoniṣu
(noun)
[88] adhamām (adj) gatim
(noun)
[90] idam (dp) trividham (adj)
dvāram (noun)
[92] etat (dp) trayam (noun)
[94] etaiḥ (dp) tribhiḥ (adj) tamo-dvāraiḥ (noun)
[95] tataḥ = tasmāt - akartaryṛurṇe pañcamī - Aṣ 2.3.24 (hetau)
[96] parām (adj) gatim
(noun).
[98] yaḥ (dp) kāma-kārataḥ
(noun)
[99] yaḥ (relative) saḥ
(co-relative)
[100] parām (adj) gatim (noun)
[101] binding - Pūjya Swāmiji's
defintion
[104] karma kartum iha arhasi compared to yathā ichhasi tathā kuru -Ch.18.63
