श्रीमद् भगवद्गीता

मूल श्लोकः

karṣayantaḥ śarīrasthaṅ bhūtagrāmamacētasaḥ.

māṅ caivāntaḥśarīrasthaṅ tānviddhyāsuraniścayān৷৷17.6৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷17.6৷৷ --,karśayantaḥ kṛśīkurvantaḥ śarīrasthaṅ bhūtagrāmaṅ karaṇasamudāyam acētasaḥ avivēkinaḥ māṅ caiva tatkarmabuddhisākṣibhūtam,antaḥśarīrasthaṅ nārāyaṇaṅ karśayantaḥ? madanuśāsanākaraṇamēva matkarśanam? ān viddhi āsuraniścayān āsurō niścayō yēṣāṅ tē āsuraniścayāḥ tān pariharaṇārthaṅ viddhi iti upadēśaḥ৷৷āhārāṇāṅ ca rasyasnigdhādivargatrayarūpēṇa bhinnānāṅ yathākramaṅ sāttvikarājasatāmasapuruṣapriyatvadarśanam iha kriyatē rasyasnigdhādiṣu āhāraviśēṣēṣu ātmanaḥ prītyatirēkēṇa liṅgēna sāttvikatvaṅ rājasatvaṅ tāmasatvaṅ ca buddhvā rajastamōliṅgānām āhārāṇāṅ parivarjanārthaṅ sattvaliṅgānāṅ ca upādānārtham. tathā yajñādīnāmapi sattvādiguṇabhēdēna trividhatvapratipādanam iha 'rājasatāmasān buddhvā kathaṅ nu nāma parityajēt? sāttvikānēva anutiṣṭhēt' ityēvamartham. āha --,

Sanskrit Commentary By Sri Ramanuja
৷৷17.6৷৷aśāstravihitam ati ghōram api apō yē janāḥ tapyantē? pradarśanārtham idam? aśāstravihitaṅ bahvāyāsaṅ yāgādikaṅ yē kurvatē? ē dambhāhaṅkārasaṅyuktāḥ kāmarāgabalānvitāḥ śarīrasthaṅ pṛthivyādibhūtasamūhaṅ karśayantō madaṅśabhūtaṅ jīvaṅ ca antaḥśarīrasthaṅ karśayantō yē tapyantē yāgādikaṅ ca kurvatē? ān āsuraniścayān viddhi.

asurāṇāṅ niścayaḥ āsurō niścayaḥ? asurā hi madājñāviparītakāriṇaḥ; madājñāviparītakāritvāt tēṣāṅ sukhalavasambandhō na vidyatē. api tu anarthavrātē patanti iti pūrvam ēva uktam.'patanti narakē.śucau' (gītā 16.16) iti.

atha prakṛtam ēva śāstrīyēṣu yajñādiṣu guṇatō viśēṣaṅ prapañcayati; tatra api āhāramūlatvāt sattvādivṛddhēḥ? āhāratraividhyaṅ prathamam ucyatē.'annamayaṅ hi sōmya manaḥ' (chā0 u₀ 6.5.4) āhāraśuddhau sattvaśuddhiḥ' (chā0 u₀ 7.26.2) iti hi śrūyatē.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda
17.5 - 17.6 'Those men who perform terrible pernances not enjoined by the Sastras' - this is illustrative of sacrifices etc., of a similar nature. Those who perform sacrifices, etc., sacrifices which are not enjoined by the Sastras and demand much exertion, those who are possessed of 'ostentation and conceit and are goaded by sensual desire, attachment and passion' - they torture the group of elements such as earth etc., in their bodies. They also torture the individual self which is a part of Myself and is within their bodies. Those who perform such sacrifices etc., know them to be demoniacal in their resolves. The resolve of demons is demoniac resolve. The demons are those who act contrary to My ?ndments. Since they act contrary to My ?ndments, they do not have even a iota of joy, but as stated earlier, they fall a prey to a multitude of calamities. 'They fall into a foul Naraka' (16.16). Now, Sri Krsna, resuming the subject, details the differences according to the Gunas with reference to sacrifice, etc., enjoined by the Sastras. To begin with, he describes three kinds of food, since the growth of Sattva etc., has its source in food, as Srutis declare thus: 'For my dear, the mind consists of food' (Cha. U., 6.5.4) and 'when the food is pure, the man becomes pure' (Cha. U., 7.26.2).

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda
17.6 (And who,) acetasah, being non-discriminating; karsayantah, torture; bhuta-gramam, all the organs; sarirastham, in the body, ca, as also; torture eva, even; mam, Me; antah-sarira-stham, who reside in the body as the witness of its actions and intellect-non-adherence to My injunctions itself is 'torturing Me'; viddhi, know; tan, them; asura-niscayan, as possessed of demoniacal convictions. Know them so that they may be avoided. This is an instruction. The liking of persons possessing the alities of sattva, rajas and tamas for foods that are divided into three groups, viz succulent, oleaginous, etc., is respectively being shown here so that, by knowing the presence of the alities of sattva, rajas and tamas (in oneself) from the indications of the degree of one's preference for particular foods as are succulent, oleaginous, etc., one may avoid foods having the characteristics of rajas and tamas, and accept food with the characteristics of sattva. Similarly, sacrifices etc. also are being explained here under three categories according to the distinguishing ality of sattva etc. So that one may reject those known to be born of rajas and tamas, and undertake only those born of sattva.