Bhagavad Gita - Chapter 3 - Shloka (Verse) 10

व्याख्या--'सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः'--ब्रह्माजी प्रजा (सृष्टि) के रचयिता एवं उसके स्वामी हैं; अतः अपने कर्तव्यका पालन करनेके साथ वे प्रजाकी रक्षा तथा उसके कल्याणका विचार करते रहते हैं। कारण कि जो जिसे उत्पन्न करता है, उसकी रक्षा करना उसका कर्तव्य हो जाता है। ब्रह्माजी प्रजाकी रचना करते, उसकी रक्षामें तत्पर रहते तथा सदा उसके हितकी बात सोचते हैं। इसलिये वे 'प्रजापति' कहलाते हैं।
सृष्टि अर्थात् सर्गके आरम्भमें ब्रह्माजीने कर्तव्य-कर्मोंकी योग्यता और विवेक-सहित मनुष्योंकी रचना की है (टिप्पणी प0 128)। अनुकूल और प्रतिकूल परिस्थितिका सदुपयोग कल्याण करनेवाला है। इसलिये ब्रह्माजीने अनुकूल-प्रतिकूल परिस्थितिका सदुपयोग करनेका विवेक साथ देकर ही मनुष्योंकी रचना की है।सत्- असत् का विचार करनेमें पशु, पक्षी, वृक्ष आदिके द्वारा स्वाभाविक परोपकार (कर्तव्यपालन) होता है; किन्तु मनुष्यको तो भगवत्कृपासे विशेष विवेक-शक्ति मिली हुई है। अतः यदि वह अपने विवेकको महत्त्व देकर अकर्तव्य न करे तो उसके द्वारा भी स्वाभाविक लोक-हितार्थ कर्म हो सकते हैं।

इस आगे बतलाये जानेवाले कारणसे भी अधिकारीको कर्म करना चाहिये सृष्टिके आदिकालमें यज्ञसहित प्रजाको अर्थात् ( ब्राह्मण क्षत्रिय और वैश्य इन ) तीनों वर्णोंको रचकर जगत्के रचयिता प्रजापतिने कहा कि इस यज्ञसे तुमलोग प्रसवउत्पत्ति यानी वृद्धिलाभ करो। यह यज्ञतुमलोगोंको इष्ट कामनाओंका देनेवाला अर्थात् इच्छित फलरूप नाना भोगोंको देनेवाला हो।

Regarding the obligatoriness of performing Nitya (daily) actions along with Naimittika (occasional) actions by the qualified person, he introduces the immediately following verse as presenting an additional reason (hetvantara), saying 'itashcha' (and for this reason also...).

Raising the doubt, 'How, again, are we able to achieve prosperity/growth through this Yajna?', He (The Lord) says 'esha' (this...), etc.

And for this reason also, action must be performed by the qualified person—

Prajapati Brahma, at the beginning of creation, having created the people of the three Varnas along with Yajna, said:

"By this Yajna (action), you shall propagate yourselves [prosper]," meaning, attain growth, perform creation/production.

He says that this [Yajna] is the cause of growth, etc. May this Yajna be the bestower of the desired enjoyments for you all.

Here, He speaks an Arthavada (eulogistic statement/commendation) with "Saha-yajnah" (along with sacrifices).

He confirms/strengthens this very point with an Arthavada (commendatory statement) with "Saha" (along with). "Saha-yajnah" means along with sacrifices.

[Grammatical note:] On the view of upasarjana (secondary element), the substitution of sa (in place of saha) does not occur. The meaning is those qualified for action. The people (prajah) are those of the three Varnas.

"By this Yajna, you shall propagate/multiply." Prasava (propagation) is growth; attain that.

May this Yajna be the ishta-kama-dhuk (the cow that yields desired wishes) for you all, the fulfiller of desired objects.

Citing Shruti such as "Lord of the Universe, Lord of the Self" (Taittiriya Narayana 11.3), the unqualified word Prajapati refers to Narayana, the Supreme Lord of all, the creator of the universe, the Self of the universe, and the Supreme Resort (Parayana).

In ancient times, at the time of creation, that Lord Prajapati, the supremely compassionate, having observed the beings (prajah) who were helpless due to contact with non-sentient matter (acit-samsarga) active since beginningless time, whose distinctions of name and form had been withdrawn, who were dissolved within Himself, who were unfit for any human goal (purushartha), and who were virtually non-sentient (like non-conscious things)—desiring their revival, created them along with Yajnas for the completion of the Yajnas which constitute His worship, and spoke thus: "By this Yajna, you shall propagate yourselves; achieve growth of the Self."

"May this Yajna of yours be the fulfiller of the desire known as Moksha (liberation), which is the mark of the Supreme human goal, and also of the desires conducive to it."

How?

He says that even based on the word of Prajapati, the performer of action is superior, beginning with "Saha-yajnah" through four verses. Saha-yajnah means they exist along with Yajna—i.e., Brahma, having created the people qualified for Yajna, such as Brahmanas, etc., at the beginning of creation, said this. "By this Yajna, you shall propagate yourselves (be born forth)." Prasava (procreation) is growth. The meaning is: "Attain increasing growth." The reason for that is: "May this Yajna be the ishta-kama-dhuk (milker of desired wishes) for you all," meaning it milks the desired wishes. The meaning is: "May it be the bestower of desired enjoyments."

And here, the acceptance of the word Yajna is indicative of obligatory duties (avashyaka-karma). The praise of desire-prompted action (kamya-karma), although out of context here, serves the purpose that action is generally superior to inaction, and thus there is no fault.

He says that the two meanings stated [in the previous verse] are strengthened by condemnation and praise, etc., starting with "Saha Yajnaih" up to "Mogham Partha sa Jivati" (3.16). [The phrase] "devoted to the means of all human goals" states the outcome implied by the general instruction "having created the creatures." To eliminate the subject matter of the word Prajapati here being Hiranyagarbha (Brahma), he cites "Patim Vishvasya" (Lord of the Universe), etc. For that very reason, He is referred to as "Nirupadhika" (unqualified/absolute). The use of epithets like "Sarveshvara" demonstrates that based on the nature of the Shruti's meaning, He alone is the Prajapati of all.

Narayanam—the entire world is demonstrated to be the subject matter of the word Narayana in texts like the Narayana Anuvaka.

Furthermore, this is an injunction from the independent [Lord] to those dependent on karma. Therefore, the word Prajah in "having created the Prajah" includes all sentient beings up to Brahma, who are subject to Samsara generated by karma and qualified for Yajna, etc. Thus, the word Prajapati here, discarding its conventional meaning due to the context of the preceding word Prajah and to avoid the flaw of discrepancy upon restriction, refers to Narayana, the Supreme Lord of all, the Niyokta (injuncting authority) who is not subject to karma.

The reference to Pura (ancient time) indicates the time after dissolution (Pralaya).

The justification for the Lord's activity, despite having attained all wishes, is given by "desiring their revival" (tadujjijivishaya), since He is supremely compassionate. Compassionate beings act with the desire for the upliftment of others, independent of their own self-interest; and this activity is also His Lila (play).

The instruction "along with Yajnas" implies that creation is for the accomplishment of Yajnas, which are the means of revival. The desire referred to as Moksha (liberation) is included here because it is the characteristic of the Supreme human goal (Paramapurushartha).

This instruction is given to Arjuna, who disregards heaven, aiming for the Supreme good.

स्वयं सृष्टिकर्त्ता प्रजापति पंचमहाभूतों की सृष्टि रचकर अन्य प्राणियों के साथ मनुष्य को भी कर्म करने और फल पाने के लिये उत्पन्न करते हैं। उस समय वे यज्ञ को भी बनाते हैं अर्थात् उसका उपदेश देते हैं। यज्ञ का अर्थ है समर्पण बुद्धि और सेवा भाव से किये हुये कर्म। प्रकृति में सर्वत्र यज्ञ की भावना स्पष्ट दिखाई देती है। सूर्य प्रकाशित होता है और चन्द्रमा प्रगट होता है समुद्र स्पन्दित होता है पृथ्वी प्राणियों को धारण करती है ये सब मातृभाव से तथा यज्ञ की भावना से कर्म करते हैं जिनमें रंचमात्र भी आसक्ति नहीं होती।ब्रह्माण्ड की शक्तियाँ और प्राकृतिक घटना चक्र अपने आप सब की सेवा में संलग्न रहता है। जगत् में जीवन के प्रादुर्भाव के पूर्व ही प्रकृति ने उसके लिये उचित क्षेत्र निर्माण कर रखा था। जब विभिन्न स्तरों पर जीवन का विकास होता है तब भी हम प्रकृति में सर्वत्र चल रहा यज्ञ कर्म देख सकते हैं जिसके कारण सबका अस्तित्व बना रहता है और विकास होता रहता है।उपर्युक्त सिद्धांत को काव्यात्मकभाषा में यह अर्थ गर्भित श्लोक प्रस्तुत करता है। सृष्टिकर्त्ता ब्रह्मा जी ने सेवा की भावना तथा यज्ञ करने की क्षमता के साथ जगत् की रचना की। मानो उन्होंने घोषणा की इस यज्ञ में तुम वृद्धि को प्राप्त हो यह तुम्हारे लिये कामधेनु सिद्ध हो। पौराणिक कथाओं के अनुसार कामधेनु नामक गाय वशिष्ट ऋषि के पास थी जो सभी इच्छाओं की पूर्ति करती थी। इसलिये इस शब्द का अर्थ इतना ही है कि यदि मनुष्य सहयोग और अनुशासन में रह कर अनासक्ति और त्याग की भावना से कर्म करने में तत्पर रहे तो उसके लिये कोई लक्ष्य अप्राप्य नहीं हो सकता।यज्ञ से इसका कैसे सम्पादन किया जा सकता है

"Saha" (along with), etc. Prajapati (the Supreme Self) created the beings along with actions.

And it was said by Him that the propagation (prasavah)/succession (santana) of the creatures is entirely from actions.

And these very actions will bestow the desired Samsara (cycle of rebirth) or Moksha (liberation)—Samsara due to attachment, and Moksha due to being free from attachment.

The verse beginning "Saha-yajnah," etc., does not appear relevant to the current context; therefore, He says "Atra" (In this context).

Regarding the absolute obligatoriness of action appropriate to one's Varna and Ashrama, the eulogistic statement (arthavada) consists of praise (stuti), condemnation (ninda), action by others (parakriti), or ancient narrative (purakalpa).

He says that action must be performed by the qualified person even according to the word of Prajapati, using the four verses beginning with "Saha-yajnah," etc. Saha-yajnah means they exist along with Yajna, which is the collection of prescribed actions. This means those qualified for action. [Grammatical note:] The substitution of sa (in place of saha) does not occur on the view of upasarjana (secondary element).

Prajapati (the Lord/creator of beings), having created the people of the three Varnas at the beginning of the Kalpa (cosmic cycle), said. He asks, "What did He say?"—To this, He answers: "By this Yajna, which is the duty appropriate to your Ashrama, you shall propagate (be born forth)." Prasava is growth. The meaning is: "Attain increasing growth."

"How is growth achieved by this?" To this, He says: "This Dharma (duty) named Yajna is ishta-kama-dhuk for you all," meaning it milks (procures) the desired wishes and intended fruits. The meaning is: "May it be the bestower of desired enjoyments."

Although the word Yajna here is indicative of obligatory duties (avashyaka-karma), because failure to perform them is censured later. And the topic of desire-prompted actions (kamya-karma) is not relevant here, as it was already rejected by the statement "Be not motivated by the fruit of action." Nevertheless, since even obligatory duties (Nitya-karma) possess incidental results (anushangika-phala), the statement "May this be your ishta-kama-dhuk" is appropriate.

As cited in the Apastamba Smriti: "Just as when a mango tree is planted for fruit, shade and fragrance are incidentally produced, similarly, when Dharma is practiced, material benefits are incidentally produced. If they are not produced, there is no loss to Dharma." Even though the fruit exists, the distinction between Kamya (desire-prompted) and Nitya (obligatory) actions lies in the presence or absence of the intention (abhisandhi) for that fruit. Even when the fruit is not intended, its production due to the nature of the thing (karma) makes no difference. And this will be explained in detail later.

[Objection:] If such action [ritualistic/selfish] is indeed to be abandoned according to Your view, then by whom was it spoken, and how does the world perform it? Anticipating this doubt, He says that the world performs this action—which is directed towards worldly activity (pravritti-param)—because it was spoken by Brahma, the instigator of activity (pravritti-pravartaka), through My command; He says this with "Saha-yajnah."

Prajapati Brahma, having created the people "saha-yajnah" (along with Yajnas), meaning having created people possessing the Pravritti Dharma (path of activity), spoke this Pura (anciently), before My incarnation. The word Pura is used to indicate that after My manifestation, only Bhakti (devotion) was spoken by Me.

He states Brahma's sentence itself: "By this Yajna, you shall propagate yourselves; you shall attain growth with excellence (prakarshena vriddhim prapsyatha)." Furthermore, "May this Yajna be the ishta-kama-dhuk (bestower of desired fruits) for you." Brahma's statement, by the command of the Lord, does not become false, thus He gave a boon (Vara) itself.

Prajapati (the creator of beings), having created/produced the prajah (beings) who are saha-yajnah (along with Yajna)—meaning the three Varnas—pura (anciently), at the beginning of creation, spoke. "By this Yajna, you shall propagate yourselves; prasavah means growth or production; perform that."

"May this Yajna be ishta-kama-dhuk for you all," meaning it milks (doghi) the desired, intended wishes/specific fruits, thus it is ishta-kama-dhuk. How?

Furthermore, since the production of beings along with actions (indicated by Yajna) by Brahma is heard in the section on creation (Shruti), He states the absolute obligatoriness of action using the four verses beginning with "Saha."

Having created the beings qualified for Yajna, such as Brahmanas, etc., as saha-yajnah, He spoke: "May this Yajna be the ishta-kama-dhuk for you."

He then states the bestowal of a boon in an alternative way—that Yajna is the cause of Knowledge (Jnana) and Liberation (Moksha). He says "Astv" (May it be so).

And this is not a praise of desire-prompted action (kamya-karma), because Yajna, etc., being enjoined obligatory duties (niyata-karma), would otherwise merely achieve desired results through its kama-dhuk nature. If it were otherwise, Moksha might also be achieved even without intention. Therefore, it is stated that Yajna is the cause of all human goals (sarva-purushartha). This is what He says in "Devan" (the next part of the verse).

The idea is: "By this Yajna, worship (Bhavayat) Vishnu and other Devas. Then you shall attain the Supreme, absolute welfare (Shreyah)."

सहयज्ञाः together with sacrifice? प्रजाः mankind? सृष्ट्वा having created? पुरा in the beginning? उवाच said? प्रजापतिः Prajapati? अनेन by this? प्रसविष्यध्वम् shall ye propagate? एषः this? वः your? अस्तु let be? इष्टकामधुक् milch cow of desires.Commentary Prajapati is the Creator or Brahma. Kamadhuk is another name for the cow Kamadhenu. Kamadhenu is the cow of Indra from which everyone can milk whatever one desires. (Cf.VIII.4IX.2427X.25).

Pura, in the days of yore, in the beginning of creation; srstva, having created; prajah, the beings, the people of the three castes; saha-yajnah, together with the sacrifices; Prajapati, the creator of beings, uvaca, said; 'Anena, by this sacrifice; prasavisyadhvam, you multiply.' Prasava means origination, growth. 'You accomplish that. Esah astu, let this sacrifice be; vah, your; ista-kama-dhuk, yielder of coveted objects of desire.' That which yields (dhuk) coveted (ista) objects of desire (kama), particular results, is istakama-dhuk.
How?

As there is the scriptural text beginning with 'The Lord of Universe' (Tai. Na., 11.3), it is justifiable to take the term Prajapati in its wider connotation and interpret it to mean Narayana who is the Lord of all beings, the creator of the universe and the Self of the universe. In the beginning, i.e., during the creation, He, the Lord of beings, saw all beings helpless by their conjunction with beginningless non-conscient matter, bereft of the distinctions of name and form, and submerged in Himself. They were incapable of attaining the major ends of human existence, being almost one with non-conscient matter. He, the supremely compassionate, with a desire to resuscitate them, created them together with sacrifice in order that they might perform sacrifices as His worship and said: 'By this sacrifice, shall you prosper,' i.e., multiply and prosper. May this sacrifice fulfil your supreme object of desire called release (Moksa) and also the other desires that are in conformity with it.
How, then, should this be done?