Bhagavad Gita - Chapter 3 - Shloka (Verse) 11

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 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।देवता, ऋषि, पितर, मनुष्य, तथा अन्य पशु, पक्षी, वृक्ष आदि सभी प्राणी प्रजा हैं। इनमें भी योग्यता, अधिकार और साधनकी विशेषताके कारण मनुष्यपर अन्य सब प्राणियोंके पालनकी जिम्मेवारी है। अतः यहाँ 'प्रजाः' पद विशेषरूपसे मनुष्योंके लिये ही प्रयुक्त हुआ है।कर्मयोग अनादिकालसे चला आ रहा है। चौथे अध्यायके तीसरे श्लोकमें 'पुरातनः' पदसे भी भगवान् कहते हैं कि यह कर्मयोग बहुत कालसे प्रायः लुप्त हो गया था, जिसको मैंने तुम्हें फिरसे कहा है। उसी बातको यहाँ भी 'पुरा' पदसे वे दूसरी रीतिसे कहते हैं कि 'मैंने ही नहीं प्रत्युत ब्रह्माजीने भी सर्गके आदिकालमें कर्तव्यसहित प्रजाको रचकर उनको उसी कर्मयोगका आचरण करनेकी आज्ञा दी थी। तात्पर्य यह है कि कर्मयोग(निःस्वार्थभावसे कर्तव्यकर्म करने) की परम्परा अनादिकालसे ही चली आ रही है। यह कोई नयी बात नहीं है।'

कैसे तुमलोग इस यज्ञद्वारा इन्द्रादि देवोंको बढ़ाओ अर्थात् उनकी उन्नति करो। वे देव वृष्टि आदिद्वारा तुमलोगोंको बढ़ावें अर्थात् उन्नत करें। इस प्रकार एक दूसरेको उन्नत करते हुए ( तुमलोग ) ज्ञानप्राप्तिद्वारा मोक्षरूप परमश्रेयको प्राप्त करोगे। अथवा स्वर्गरूप परमश्रेयको ही प्राप्त करोगे।

How again is Yajna known to be the cause of the specific desired fruit? Indeed, prosperity like heaven, etc., is not obtained without the grace of the Deity; nor can the Supreme Good (Nihshreyasam/liberation) be accomplished without right knowledge (Samyagdarshanam)—raising this doubt, He asks "Katham" (How).

To that, He gives the answer with the verse starting "Devan".

There is an option/alternative regarding the ultimate good (shreyas) based on the division into the desire for liberation (mumukshutva) and the desire for enjoyment (bubhukshutva).

Responding to the expectancy (akanksha) "How" (Katham), He says "Anena" (By this), etc. By this Yajna, you shall nourish/increase the Devas (gods) like Indra, etc.

May they (the Devas) nourish/increase you by means of sustenance, etc., through the giving of food.

Thus, mutually nourishing each other, you shall attain the desired Supreme (para/ultimate) goal, such as heaven, etc., in the other world.

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

He explains the nature of being the fulfiller of desired objects with "Devan" (the Devas/Gods). "Bhavayat" (Nourish/Increase) means satisfy/propitiate.

By this Yajna, which is the nature of Deity worship, may they (the Devas) nourish/increase you by giving rain, etc.

Mutually nourishing each other, you and the Devas shall attain the Supreme Welfare (shreyah param).

By this Yajna, which is the means of worshipping the Deities, you should worship the Devas who form My body and whose inner Self is Me—"I am indeed the enjoyer and Lord of all Yajnas" (Gita 9.24) will be stated.

Those Devas, whose inner Self is Me, being worshipped by Yajna, should nourish you with the food, drink, etc., required for their own worship.

Thus, mutually nourishing each other, you shall attain the Supreme Welfare known as Moksha (liberation).

Addressing the question, "How can Yajna be the milker of desired wishes (ishta-kama-dogdha)?", He says "Devan" (the Devas/Gods).

By this Yajna, you should nourish the Devas; increase them with shares of oblation.

And those Devas should increase/nourish you by means of rain, etc., which is the source of food production.

Thus, mutually increasing each other, you and the Devas shall attain the mutually desired Supreme Welfare (shreyo 'bhishtam artham).

The assertion of Moksha as the goal here is appropriate due to its consistency with the preceding and succeeding context. The word pra-poorayita (fulfiller) comes from the root duh (to milk/to fulfill). [Addressing the grammatical objection,] it is true; nevertheless, even in the usage "milks the cow," it is the cow's milk that is expressed, not that the milk is lacking in essence. Similarly, here, the desires, which are like the milk, are obtained from Yajna, which is like the cow, and through them, the expression of that occurs. The meaning is that the Yajna takes the fruit from the giver and gives it to you. Thus, "I, worshipped by Yajna, give you the desires" is stated.

[Addressing Objections:] Anticipating the cluster of doubts: "How is Yajna the cause of the Self's growth?" "How can Yajna, which is a momentary action, be the means to a result occurring later in time?" "Since knowledge alone gives Moksha (Shruti), how can Yajna, designated as a means to heaven, be a means to Moksha?" and "How are the diverse worldly desires, which are extraneous to Moksha, conducive to it?"—He says "Katham" (How).

"Devan bhavayat" (Nourish the Devas) is the answer to the first [regarding the Self's growth]. The worship of the deity is indeed an excellence (atishaya) for the worshipper; this is the growth of the Self. Recalling the root Yaj meaning "worship of the deity," He says "devotion which is of the nature of deity worship."

"Madaatmakān" (whose inner Self is Me) is included to resolve the objection regarding the inability of Yajna to cause Moksha. [It has been stated earlier that] action performed as the worship of the Supreme Self achieves Moksha by acting as an auxiliary to the knowledge that causes liberation. "Mat-sharirabhutān" (who form My body) indicates that this is established by texts like the Antaryami Brahmana. "Aradhayat" implies that the nourishment of the Devas through Yajna is worship accompanied by satisfaction. The inclusion of Madaatmakān here, though not explicitly mentioned, is justified by citing "Aham hi" (Gita 9.24).

The second part of the verse, which resolves the objection concerning a momentary action yielding a delayed result, is explained up to "pushnantu" (may they nourish). "Madaatmakāh" is repeated to establish the Devas' power to grant results. Thus, even a momentary action becomes the means to the result through the "Apurva" (unseen potency) which is the pleasure of the Deity.

The resolution to the fourth objection (regarding the conduciveness of worldly desires) is suggested by "sva-aradhanā" (His own worship). The Devas nourishing the worshippers means supporting them with what is required, hence "pushnantu" (may they nourish) is said. The latter half (Supreme Welfare) indicates that the meaning stated is useful for liberation. The epithet "Supreme" is used to exclude lesser goods like heaven, implying the goal is Moksha.

वैदिक सिद्धार्न्त के अनुसार सर्वशक्तिमान् ईश्वर एक है। उसकी यह सर्वशक्ति प्रकृति में अनेक प्रकार से व्यक्त होकर सदैव कार्य करती है। विभिन्न प्रकार से व्यक्त परिच्छिन्न शक्तियों के विभिन्न नियामक हैं उन्हें देवता कहते हैं। इन सबके नाम भी वेदों में बताये हैं जैसे अग्नि वायु इन्द्र आदि।इस श्लोक के सर्वमान्य और सर्वत्र उपयुक्त होने के लिये देव शब्द का अर्थ यह समझना चाहिये कि वे किसी भी कर्म क्षेत्र का वह अधिष्ठाता देवता जो कर्म करने वाले कर्मचारी या कर्त्ता को फल प्रदान करता हो। वह देवता और कोई नहीं उस कर्म क्षेत्र की उत्पादन क्षमता ही होगी। जब हम किसी क्षेत्र विशेष में पूर्ण मनोयोग से परिश्रम करते हैं तब उस क्षेत्र की उत्पादन क्षमता प्रगट होकर हमें फल प्रदान करती है। यह बिल्कुल स्पष्ट हो जाता है यदि हम समझने का प्रयत्न करें कि अपने देश को भारतमाता कहने का हमारा क्या तात्पर्य है। राष्ट्र की शक्ति को एक रूप देने में हमारा तात्पर्य उस राष्ट्र के सभी प्रकार के कर्मक्षेत्रों की उत्पादन क्षमता से ही होता है।इसमें कोई सन्देह नहीं कि कहीं पर भी निर्माण की जो क्षमता अव्यक्त रूप में रहती है उसे व्यक्त करने के लिये आवश्यक है केवल मनुष्य का परिश्रम। इस अव्यक्त क्षमता को कहते हैं देव। इन देवों को यज्ञ कर्म से प्रसन्न कर उनका आह्वान किये जाने पर वे प्रगट होकर यज्ञकर्ता को फल प्रदान कर प्रसन्न करेंगे। इस प्रकार परस्पर उन्नति कर मनुष्य परम श्रेय को प्राप्त करेगा यह ब्रह्माजी का दिव्य उद्देश्य इस श्लोक में श्रीकृष्ण ने बताया।इस सेवाधर्म का पालन प्रकृति में सर्वत्र होता दिखाई देता है। एक मात्र मनुष्य ही है जिसे स्वेच्छा से कर्म करने की स्वतन्त्रता दी गई है इस सार्वभौमिक सेवाधर्मयज्ञ भावना का पालन करने पर वह शुभफल प्राप्त करता है परन्तु जिस सीमा तक अहंकार और स्वार्थ से प्रेरित हुआ वह कर्म करेगा उतना ही वह दुख पायेगा क्योंकि प्रकृति के सामंजस्य में वह विरोध उत्पन्न करता है।और

Where Moksha is paramount, it is said through "Devan" (the Devas) that the sense objects (vishayah) themselves must be served.

Devas here means the playful modifications of the senses (indriya-vrittayah)—the presiding deities of the senses, which are known in the secret (Tantric/Shaiva) scriptures. "Bhavayat" (nourish) them with this action; the meaning is: enjoy the sense objects as far as possible.

And being satisfied, they should nourish you with apavargān (liberation/cessation) which are suitable for the nature of the Self itself, because of the practice of abiding in one's own Self (Svatma-sthiti-yogam).

Thus, in the unbroken succession of the states of vyutthāna (external activity) and samādhi (concentration), when there is mutual nourishment (characterized by the assimilation of the Self through sense gratification), you will quickly attain the Supreme Welfare (Brahman), which is characterized by the dissolution of mutual difference.

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).

If Yajna is the milker of desired wishes, how is that? To that, He replies: By this Yajna, you, the performers of the sacrifice (yajamānāh), should nourish the Devas like Indra, etc.; increase them with shares of oblation. The meaning is: satisfy them.

Those Devas, being nourished by you, should nourish you by increasing (or providing) rain, etc., which is the source of food production.

Thus, mutually nourishing each other, you and the Devas shall attain the Supreme Welfare—the desired goal. The meaning is: the Devas will attain satisfaction, and you will attain the Supreme Welfare known as Heaven (svargākhyam).

Objection: If by action, how can the desired goal of the world be obtained? Anticipating this, He says "Devan".

By this Yajna, you should nourish the Devas, who are the presiding deities of those respective actions; increase them. May those Devas nourish you; increase you.

Here, the meaning is: by shares of oblation, you should increase the divinity (devatvam) in them, and they in turn should increase the means for those actions in you.

Thus, mutually nourishing and increasing each other, you and the Devas shall attain the welfare (shreyah) desired by yourselves.

By this Yajna, nourish the Devas like Indra, etc.; increase them. May those Devas nourish/gratify you with rain, etc.

Thus, mutually nourishing each other, you shall attain the Supreme Welfare (param shreyah) characterized by Moksha (liberation), through the process of obtaining Knowledge (Jnana). Or, you shall attain Heaven, which is the Supreme Welfare [for the unenlightened].

And furthermore... [Introduction to the next verse].

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)."

देवान् the gods? भावयत nourish (ye)? अनेन with this? ते those? देवाः gods? भावयन्तु may nourish? वः you? परस्परम् one another? भावयन्तः nourishing? श्रेयः good? परम् the highest? अवाप्स्यथ shall attain.Commentary Deva literally means the shining one. By this sacrifice you nourish the gods such as Indra. The gods shall nourish you with rain? etc. the highest good is the attainment of the knowledge of the Self which frees one from the round of births and deaths. The highest good may mean the attainment of heaven also. The fruit depends upon the motive of the aspirant.

'Bhavayata, you nourish; devan, the gods, Indra and others; anena, with this sarifice. Let te devah, those gods; bhavayantu, nourish; vah, you-make you contented with rainfall etc. Thus bhavayantah, nourishing; parasparam, one another; avapsyatha, you shall attain; the param, supreme; sreyah, Good, called Liberation, through the attainment of Knowledge;' or, 'you shall attain heaven-which is meant by param 'sreyah.' [The param sreyah (supreme Good) will either mean liberation or heaven in accordance with aspirant's hankering for Liberation or enjoyment.]
Moreover,

'By this,' i.e., by this sacrifice, you propitiate the gods who form My body and have Me as their Self. For Sri Krsna will say later on: 'For I am the only enjoyer and the only Lord of Sacrifices' (9.24). Worshipped by sacrifices, may these gods, who have Me as their Self, nourish you with food, drink etc., which are reired also for their worship. Thus, supporting each other, may you attain the highest good called Moksa (release).