Gita Rahasya -Tilak 932

Srimad Bhagavadgita-Rahasya OR Karma-Yoga-Sastra -Bal Gangadhar Tilak

CHAPTER 16 SRIMAD BHAGAVADGITA द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च । दैवो विस्तरश: प्रोक्त आसुरं पार्थ मे श्रृणु ।। 6 ।। प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: । न शौचं नापि चाचारो न सत्यं तेषु विद्यते ।। 7 ।। असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । अपरस्परसंभूतं किमन्यत्कामहैतुकम् ।। 8 ।। Translation:-(6) In this world, two kinds of beings come into existence, (one) godlike, and (the other) ungodlike. (Out of these) I have described to you in detail the godlike (variety); (now) O Partha ! I am describing to you the ungodlike (variety), to which listen. Description:-[As the description given by the Blessed Lord in the previous chapters of how a Karma-Yogin. should behave, what the Brahmi state is, who is to be called a 'stithaprajna' or a 'bhagamdbhakta' or a 'trigunatita' ', and what Jnana is etc., as also the description of the godlike endowment given in the first three stanzas is the same as the description of a person having a 'daiva' (godlike) nature, the Blessed Lord has here said that the 'daiva' variety has been described by Him in detail before. There is some reference in Chapter IX to the ungodlike endowment; but as that description is incomplete, it is completed in this chapter.] Translation:-(5) (Out of these) The godlike endowment is considered (ultimately) productive of Release-; and the ungodlike- (endowment), productive of bondage. O Pandava ! you are; born in the 'godlike endowment ! Do- not lament'! Description:-|The Blessed Lord has thus shortly explained the fate of persons, possessing these two kinds of nature. He now. describes, in detail the ungodlike (asuri ) person—] Translation:-(7) Ungodlike persons do not understand what pravrtti is, (that is, what should be done), nor what nivrtti is, (that is, what should not be done); and, purity, good behaviour, or veracity have no place in them. (8) These (ungodlike persons ) say : "the whole world is unreal, ‘apratistha' (that is, without any support), 'anisvara' (that is, existing without a Paramesvara) and ' a-paraspara-sambhuta' (that is not created one from the other); (in short) what can be the object -of it, if not- enjoying the objects of sense by human beings ?"