Bhagavad Gita - Chapter 4 - Shloka (Verse) 12

व्याख्या--'काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः'--मनुष्यको नवीन कर्म करनेका अधिकार मिला हुआ है। कर्म करनेसे ही सिद्धि होती है--ऐसा प्रत्यक्ष देखनेमें आता है। इस कारण मनुष्यके अन्तःकरणमें यह बात दृढ़तासे बैठी हुई है कि कर्म किये बिना कोई भी वस्तु नहीं मिलती। वे ऐसा समझते हैं कि सांसारिक वस्तुओंकी तरह भगवान्की प्राप्ति भी कर्म (तप, ध्यान, समाधि आदि) करनेसे ही होती है। नाशवान् पदार्थोंकी कामनाओंके कारण उनकी दृष्टि इस वास्तविकताकी ओर जाती ही नहीं कि सांसारिक वस्तुएँ कर्मजन्य हैं, एकदेशीय हैं, हमें नित्य प्राप्त नहीं हैं, हमारेसे अलग हैं और परिवर्तनशील हैं, इसलिये उनकी प्राप्तिके लिये कर्म करने आवश्यक हैं। परन्तु भगवान् कर्मजन्य नहीं हैं, सर्वत्र परिपूर्ण हैं, हमें नित्यप्राप्त हैं, हमारेसे अलग नहीं हैं और अपरिवर्तनशील हैं, इसलिये भगवत्प्राप्तिमें सांसारिक वस्तुओंकी प्राप्तिका नियम नहीं चल सकता। भगवत्प्राप्ति केवल उत्कट अभिलाषासे होती है। उत्कट अभिलाषा जाग्रत् न होनेमें खास कारण सांसारिक भोगोंकी कामना ही है।
भगवान् तो पिताके समान हैं और देवता दूकानदारके समान। अगर दूकानदार वस्तु न दे, तो उसको पैसे लेनेका अधिकार नहीं है; परन्तु पिताको पैसे लेनेका भी अधिकार है और वस्तु देनेका भी। बालकको पितासे कोई वस्तु लेनेके लिये कोई मूल्य नहीं देना पड़ता, पर दूकानदारसे वस्तु लेनेके लिये मूल्य देना पड़ता है। ऐसे ही भगवान्से कुछ लेनेके लिये कोई मूल्य देनेकी जरूरत नहीं है; परन्तु देवताओंसे कुछ प्राप्त करनेके लिये विधिपूर्वक कर्म करने पड़ते हैं। दूकानदारसे बालक दियासलाई, चाकू आदि हानिकारक वस्तुएँ भी पैसे देकर खरीद सकता है; परन्तु यदि वह पितासे ऐसी हानिकारक वस्तुएँ माँगे तो वे उसे नहीं देंगे और पैसे भी ले लेंगे। पिता वही वस्तु देते हैं, जिसमें बालकका हित हो। इसी प्रकार देवतालोग अपने उपासकोंको (उनकी उपासना साङ्गोपाङ्ग होनेपर) उनके हित-अहितका विचार किये बिना उनकी इच्छित वस्तुएँ दे देते हैं; परन्तु परमपिता भगवान् अपने भक्तोंको अपनी इच्छासे वे ही वस्तुएँ देते हैं, जिसमें उनका परमहित हो। ऐसे होनेपर भी नाशवान् पदार्थोंकी आसक्ति, ममता और कामनाके कारण अल्प-बुद्धिवाले मनुष्य भगवान्की महत्ता और सुहृत्ताको नहीं जानते इसलिये वे अज्ञानवश देवताओंकी उपासना करते हैं (गीता 7। 20 23 9। 23 24)।
'क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा'--यह मनुष्यलोक कर्मभूमि है--'कर्मानुबन्धीनि मनुष्यलोके' (गीता 15। 2)। इसके सिवाय दूसरे लोक (स्वर्ग-नरकादि) भोगभूमियाँ हैं। मनुष्यलोकमें भी नया कर्म करनेका अधिकार मनुष्यको ही है, पशु-पक्षी आदिको नहीं। मनुष्य-शरीरमें किये हुए कर्मोंका फल ही लोक तथा परलोकमें भोगा जाता है।
मनुष्यलोकमें कर्मोंकी आसक्तिवाले मनुष्य रहते हैं--'कर्मसङ्गिषु जायते' (गीता 14। 15)। कर्मोंकी आसक्तिके कारण वे कर्मजन्य सिद्धिपर ही लुब्ध होते हैं। कर्मोंसे जो सिद्धि होती है, वह यद्यपि शीघ्र मिल जाती है, तथापि वह सदा रहनेवाली नहीं होती। जब कर्मोंका आदि और अन्त होता है, तब उनसे होनेवाली सिद्धि (फल) सदा कैसे रह सकती है? इसलिये नाशवान् कर्मोंका फल भी नाशवान् ही होता है। परन्तु कामनावाले मनुष्यकी दृष्टि शीघ्र मिलनेवाले फलपर तो जाती है, पर उसके नाशकी ओर नहीं जाती। विधिपूर्वक साङ्गोपाङ्ग किये गये कर्मोंका फल देवताओंसे शीघ्र मिल जाया करता है; इसलिये वे देवताओंकी ही शरण लेते हैं और उन्हींकी आराधना करते हैं। कर्मजन्य फल चाहनेके कारण वे कर्मबन्धनसे मुक्त नहीं होते और परिणामस्वरूप बारंबार जन्मते-मरते रहते हैं। जो वास्तविक सिद्धि है वह कर्मजन्य नहीं है। वास्तविक सिद्धि 'भगवत्प्राप्ति' है। भगवत्प्राप्तिके साधन--कर्मयोग, ज्ञानयोग और भक्तियोग भी कर्मजन्य नहीं हैं। योगकी सिद्धि कर्मोंके द्वारा नहीं होती, प्रत्युत कर्मोंके सम्बन्ध-विच्छेदसे होती है।
शङ्का--'कर्मयोग' की सिद्धि तो कर्म करनेसे ही बतायी गयी है--'आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते' (गीता 6। 3), तो फिर कर्मयोग कर्मजन्य कैसे नहीं है?समाधान--कर्मयोगमें कर्मोंसे और कर्म-सामग्रीसे सम्बन्ध-विच्छेद करनेके लिये ही कर्म किये जाते हैं। योग (परमात्माका नित्य-सम्बन्ध) तो स्वतःसिद्ध और स्वाभाविक है। अतः योग अथवा परमात्मप्राप्ति कर्मजन्य नहीं है। वास्तवमें कर्म सत्य नहीं है, प्रत्युत परमात्मप्राप्तिके साधनरूप कर्मोंका विधान सत्य है। कोई भी कर्म जब सत्के लिये किया जाता है, तब उसका परिणाम सत् होनेसे उस कर्मका नाम भी सत् हो जाता है--'कर्म चैव तदर्थीयं सदित्येवाभिधीयते' (गीता 17। 27)।
अपने लिये कर्म करनेसे ही 'योग'-(परमात्माके साथ नित्ययोग-) का अनुभव नहीं होता। कर्मयोगमें दूसरोंके लिये ही सब कर्म किये जाते हैं, अपने लिये अर्थात् फल-प्राप्तिके लिये नहीं--'कर्मण्येवाधिकारस्ते मा फलेषु कदाचन'(गीता 2। 47)। अपने लिये कर्म करनेसे मनुष्य बँधता है (गीता 3। 9) और दूसरोंके लिये कर्म करनेसे वह मुक्त होता है (गीता 4। 23)। कर्मयोगमें दूसरोंके लिये ही सब कर्म करनेसे कर्म और फलसे सम्बन्ध-विच्छेद हो जाता है, जो 'योग' का अनुभव करानेमें हेतु है।कर्म करनेमें 'पर' अर्थात् शरीर, इन्द्रियाँ, मन, बुद्धि, पदार्थ, व्यक्ति, देश, काल आदि परिवर्तनशीलवस्तुओंकी सहायता लेनी पड़ती है। 'पर' की सहायता लेना परतन्त्रता है। स्वरूप ज्यों-का-त्यों है। उसमें कभी कोई परिवर्तन नहीं होता। इसलिये उसकी अनुभूतिमें 'पर' कहे जानेवाले शरीरादि पदार्थोंके सहयोगकी लेशमात्र भी अपेक्षा, आवश्यकता नहीं है। 'पर' से माने हुए सम्बन्धका त्याग होनेसे स्वरूपमें स्वतःसिद्ध स्थितिका अनुभव हो जाता है।
सम्बन्ध--आठवें श्लोकमें अपने अवतारके उद्देश्यका वर्णन करके नवें श्लोकमें भगवान्ने अपने कर्मोंकी दिव्यताको जाननेका माहात्म्य बताया। कर्मजन्य सिद्धि चाहनेसे ही कर्मोंमें अदिव्यता (मलिनता) आती है। अतः कर्मोंमें दिव्यता (पवित्रता) कैसे आती है--इसे बतानेके लिये अब भगवान् अपने कर्मोंकी दिव्यताका विशेष वर्णन करते हैं।

यदि रागादि दोषोंका अभाव होनेके कारण सभी प्राणियोंपर आप ईश्वरकी दया समान है एवं आप सब फल देनेमें समर्थ भी हैं तो फिर सभी मनुष्य मुमुक्षु होकर यह सारा विश्व वासुदेवरूप है इस प्रकारके ज्ञानसे केवल आपको ही क्यों नहीं भजते इसका कारण सुन कर्मोंकी सिद्धि चाहनेवाले अर्थात् फलप्राप्तिकी कामना करनेवाले मनुष्य इस लोकमें इन्द्र अग्नि आदि देवोंकी पूजा किया करते हैं। श्रुतिमें कहा है कि जो अन्य देवताकी इस भावसे उपासना करता है कि वह ( देवता ) दूसरा है और मैं ( उपासक ) दूसरा हूँ वह कुछ नहीं जानता जैसे पशु होता है वैसे ही वह देवताओंका पशु है। ऐसे उन भिन्नरूपसे देवताओंका पूजन करनेवाले फलेच्छुक मनुष्योंकी इस मनुष्यलोकमें ( कर्मसे उत्पन्न हुई ) सिद्धि शीघ्र ही हो जाती है क्योंकि मनुष्यलोकमें शास्त्रका अधिकार है ( यह विशेषता है )। क्षिप्रं हि मानुषे लोके इस वाक्यमें क्षिप्र विशेषणसे भगवान् अन्य लोकोंमें भी कर्मफलकी सिद्धि दिखलाते हैं। पर मनुष्यलोकमें वर्णआश्रम आदिके कर्मोंका अधिकार है यह विशेषता है। उन वर्णाश्रम आदिमें अधिकार रखनेवालोंके कर्मोंकी कर्मजनित फलसिद्धि शीघ्र होती है।

Since the Lord ordains grace upon the recipients in accordance with their knowledge and action, if He does not have attachment and aversion, then due to that very absence of attachment etc., the desire to grace should be obtained as equal towards all living beings; and it is not that while that (desire) exists, He has the capacity to produce only petty fruits but the Lord has inability to grant the great fruit named Liberation—this is not logical, because in You, who possess unobstructed power of knowledge, will, and action, there is the capacity to grant all fruits. And thus, when the stated desire to grace exists, and when You possess the stated capacity, why do not all people, turning away from prosperity (Abhyudaya) which has petty fruits, and desiring Liberation alone, attain You alone through knowledge?—He raises this objection with "Yadi" (If).

Stating the reason for the non-attainment of the Lord as the 'absence of desire for Liberation' and 'turning away even from knowledge which is its means', He answers—"Listen" (referring to the verse starting with 'Kankshantah').

Desiring the perfection of action's fruit, why is worship of deities desired in the human world? To this He says "Kshipram hi" (Quickly indeed).

For those desiring the acquisition of fruits of action, and seeing the division of worshipper and worshipped, the cause for that vision is 'Self-ignorance'—regarding this, he quotes the Brihadaranyaka Shruti—"Atha" (Now). The word "Atha" is used to start the topic of ignorance.

Having restated that "Worship is seeing difference," He shows that the cause is 'Self-ignorance' with "Na" (He does not know).

Just as for us etc., a beast assists by ploughing etc., similarly the ignorant man assists the gods etc. by sacrifices etc.—this He says with "Yatha" (Just as).

Why do those desirers of fruit and worshippers of distinct deities not seek the path of knowledge? Regarding that, he connects the second half (of the verse) as the answer with "Tesham" (Of them) etc. Since for the mentioned qualified persons, the fruit prompted by action is accomplished quickly in a specific world, therefore they have aversion to the path of Liberation; this is the meaning.

Anticipating the doubt "Why the qualification of 'Human world'?", He says "Manushyaloke hi". Anticipating the doubt "Then is there no success of action's fruit in other worlds?", he states the purport of the adjective 'Quickly' with "Kshipram".

Anticipating the doubt "What is the reason for the division that somewhere the success of action's fruit happens without delay and elsewhere with delay?", He says "due to the presence and absence of materials (conditions)" with "Manushe".

He concludes that due to the quickness of the success of action's fruit in the human world, the aversion to the path of knowledge for those inclined towards that (fruit) is general/common, with "Tesham".

Doubt: Why do not all follow You alone for the sake of the knowledge that "Vasudeva is all"? Anticipating this, and elaborating on "Mama vartma" (My path), He states the reason with "Kankshantah" (Desiring...).

"Kankshantah"—praying for; "Karmanam siddhim"—the success (fruit) born of actions; "Iha"—in this world; they worship deities like Indra, Agni, etc.

"Hi"—because; "Manushe loke"—in the human world; "Karmaja siddhih"—the success/fruit born of desire-prompted action; happens "Kshipram"—quickly.

By the qualification "Quickly in the human world," the Lord indicates that the success of action-fruits occurs in other worlds as well.

The distinction is that rites of Varna and Ashrama belong to the human world.

Why do they follow My path? Because [success] is indeed quick. For this very reason, the attainment of fruit [occurs].

"Therefore, they are the givers of wealth" (Chandogya Upanishad 1.7.6)—such is the scriptural text.

'Kankshantah' (Desiring)—this. 'Hi' means because in the human world, 'success of action'—meaning the fruit of desire-prompted actions like sons, cattle, etc.—happens quickly, but not the purification of the mind born of desireless action.

Therefore, those who, desiring the 'success of actions' (fruit) quickly here, worship deities like Indra etc., 'they too follow My path alone'—this connects with the previous verse.

And He will also say later, "Even those devotees of other deities..." etc.

All men, desiring the fruit of actions, worship (propitiate) deities like Indra and others according to the scriptures. But no one, without desire for fruit, worships Me—who am the Self of deities like Indra and the Enjoyer of all sacrifices.

Why is this? Because in this very human world, 'success born of action'—meaning sons, cattle, food, etc.—happens quickly. The word 'human world' is used to indicate worlds like Heaven as well (as the field of rites).

For indeed, all worldly men, being undiscriminating due to the accumulation of infinite sins active since beginningless time not having been destroyed, and desiring quick results, perform all actions merely as worship of deities like Indra etc. for the sake of sons, cattle, food, heaven, etc. But hardly anyone, being disgusted at heart with Samsara and seeking liberation, undertakes the described Karma Yoga which constitutes My worship.

He (now) states the cause for the destruction of sins that obstruct the commencement of the aforementioned Karma Yoga.

(Objection): Then why doesn't everyone worship You for the sake of liberation alone? To this, He says "Kankshantah" (Desiring) etc. Desiring the 'success' of actions, i.e., the fruit, mostly 'here' in the human world people worship only deities like Indra etc., and not Me directly.

'Hi' means because the success (fruit) born of action happens quickly, but not 'Kaivalya' (Liberation) which is the fruit of Knowledge; because Knowledge is difficult to attain.

"Evam"—Thus, having stated the purport of the chapter in six verses, the contingent and incidental topics have been mentioned. Now, six verses proceed as an introduction to state the manner in which the 'Karma Yoga' in question takes the 'form of Knowledge'. Among these, four relate to the qualified aspirant (Adhikari) and two relate to the nature of action—this is the internal division. With this intention, he introduces the first verse [of this section] with "Idanim" (Now...).

Regarding "Kankshantah" (Desiring), due to the absence of specific restriction, [the Bhashya] says "All men indeed". The intention of the word "Eva" (indeed) is that even those who are potential seekers of liberation are initially inclined towards the Trivarga (Dharma, Artha, Kama). Regarding "Karmanam siddhim" (success of actions), to dispel the doubt that it refers to the [mere] completion of the action's form, [the Bhashya] says "Phalam" (Fruit). He explains the purport of the word "Iha" (here) as "Only deities like Indra etc." The meaning is: those who are perceived as deities 'here' (in this world). To express the meaning of the root 'Yaj' (to worship), [the Bhashya] says "Aradhayanti" (propitiate/worship). By this, actions like charity (Dana) and oblation (Homa), which constitute the worship of those respective deities, are also included. He will clarify this after "Sarvanindriyakharmani" (4.27).

He states the rarity of the candidate qualified for Karma Yoga, which is the intended meaning, in a negative form with "Na tu kashchit" (But no one...). By "Enjoyer of all sacrifices," references to be made later such as "For I am the Enjoyer of all sacrifices" (9.24) and "Enjoyer of sacrifice and austerity" (5.29) are indicated.

To express the meaning of the word "Hi" (Indeed/Because) which implies a reason, he raises the doubt "Kuta etat" (Why is this...?). The meaning is: When a great fruit (Moksha) exists, on what basis is there desire for paltry fruit? By the words "Kshipra" (Quickly) and "Manusha" (Human), proximity in time and place is stated. The word "Kshipra" recalls texts like "Vayu is indeed the swiftest deity" (Taittiriya Samhita 2.1.1). By "Asminneva" (In this very), the proximity of place implied by the word 'Manusha' is illuminated. The purport is: because of 'quick acquisition' and acquisition 'in this very world', the initial desire is for fruits, even if they are paltry. He qualifies the 'Siddhi' (success) as appropriate to the human world with "Sons, cattle," etc. He states what results from the context of Apavarga (Liberation) with "Manushya..." etc.

Showing the cause for desiring paltry fruit despite the existence of superior fruit, and for the lack of disgust towards the continuous suffering associated with it (paltry fruit); and combining the literal meaning with the implied meaning, he states the sentence-meaning with "Sarva eva" (All indeed...). "Laukikah" (Worldly)—this is said to illustrate the inclination towards the Trivarga. "Avivekinah"—means due to lack of discrimination. "Desiring quick fruit"—meaning, disregarding the heap of faults such as pettiness, transience, and connection with suffering, and thinking like the maxim "Better a crow today than a peacock tomorrow"—this is the purport. By combining the implied and the indicators—both of this world and the next—it is said "Sons, cattle, food, etc., and Heaven, etc." By this, it is shown that in "Karmanam siddhim," the word 'Siddhi' is general in scope. "All actions"—sacrifices, charity, oblations, etc.

सुकर्म अथवा दुष्कर्म करने के लिये आत्म चैतन्य अथवा ईश्वर की शक्ति की समान रूप से आवश्यकता है और वह उपलब्ध भी है। परन्तु मन की प्रवृत्ति बहिर्मुखी ही बनी रहने के कारण है इन्द्रियों का विषयों के साथ सम्पर्क होने पर निम्न स्तर के सुख की संवेदनाओं में उसकी आसक्ति। इस प्रकार के सुख सरलता से प्राप्त भी हो जाते हैं।अनेक प्रयत्नों के बावजूद हम वैषयिक सुख में ही रमते हैं जिसका कारण भगवान् बताते हैं मनुष्य लोक में कर्म की सिद्धि शीघ्र ही होती है।इस जगत् में विषयोपभोग के द्वारा सुख पाना सामान्य मनुष्य के लिये सरल प्रतीत होता है। वह सुख निकृष्ट होने पर भी बिना किसी प्रतिरोध के मिलता है और इस कारण सुख शान्ति की इच्छा करने वाला पुरुष अपनी आध्यात्मिक शक्ति को व्यर्थ ही इन वस्तुओं की प्राप्ति और भोग करने में खो देता है। इस कथन के सत्यत्व का हम सबको अनुभव है।उपर्युक्त विवरण का सम्बन्ध केवल लौकिक सामान्य भोगों में ही सीमित नहीं वरन् हमारी अन्य उपलब्धियों से भी है। वनस्पति एवं पशु जगत् की अपेक्षा हम सुनियोजित कर्मों के द्वारा प्रकृति को अपने लिये अधिक सुख प्रदान करने को बाध्य कर सकते हैं।जीवन के उत्कृष्ट एवं निकृष्ट मार्गों का अनुसरण करने वाले लोगों को हम उनकी अन्तर्मुखी और बहिर्मुखी प्रवृत्तियों के आधार पर विभाजित कर सकते हैं इन बहिर्मुखी लोगों का फिर चार प्रकार से वर्गीकरण किया जा सकता है जिसका आधार है उनके विचार (गुण) और कर्म।

Because—"Ye yatha" (Who in whatever way... 4.11). "Desiring" (Kankshantah... 4.12). Those who take refuge in Me with whatever understanding/intention, assuming that very form towards them, I grace them.

In this very way, all indeed—whether absorbed in Me or not absorbed in Me—follow My path. For Jyotishtoma etc. is not another path; that is My own Will of that nature. For it will be said—"The four castes were created by Me."

Another, however, says—The present tense (Lat) is used in the sense of the potential/optative (Ling); just as in "They take the Shodashin in the Atiratra," the meaning is "they should take," similarly here too "they follow" means "they should follow."

Only in the human world is there perfection characterized by enjoyment and liberation, not elsewhere.

He asks for the establishing proof—"From where?" (Kutah). "They follow My path" (4.11)—by what proof is the status of being the Enjoyer of all sacrifices etc., stated there, known? This is the meaning.

"All-doership" (Sarva-kartritva) is indeed established by observing the lack of independence of Jivas. To this He says; this is the remainder. And after "Hi", the word "Iti" is also implied.

What proof is stated by this? To this he says "Ata eva hi" (Therefore indeed). "Success born of action," meaning the attainment of fruit, is indeed "Quickly" available to direct perception. And that is "Therefore indeed"—meaning, it is logical only because actions are enjoyed by the Lord, not otherwise; this is the meaning.

Since attainment of fruit is possible even from Indra etc., the presumption (Arthapatti) is weakened; for this reason he says "Ata eva hi"—meaning, of the Lord alone. He states the proof indicated here by the word "Hi" with "Tasmat" (Therefore). "Dhanasanayah" (Vedic term) means those possessing gain of wealth.

(Objection): Then why does not everyone take refuge in You alone, Lord Vasudeva? To this He says: "Kankshantah" (Desiring) "Karmanam siddhim"—the success of actions, i.e., the accomplishment of the fruit; "Iha loke" (in this world) they "Yajante"—worship—"Devatah"—the gods, Indra, Agni, etc.; being obstructed by ignorance, and not being desireless (they do not worship) "Mam"—Me, Lord Vasudeva—this is the remaining part.

Why? "Hi"—Because; for the worshippers of deities like Indra etc., who desire those fruits, "Karmaja siddhih"—the fruit generated by action—happens "Kshipram"—very quickly—"Manushe loke" (in the human world). However, the fruit of Knowledge, being dependent on the purification of the inner organ (mind), does not manifest quickly.

By the qualification that the result of action is quick in the human world, the Lord has indicated that the success of the fruit of actions other than Varna-Ashrama Dharma occurs in other worlds as well.

Since, for the sake of attaining those respective paltry fruits, people with desires and averse to liberation worship other deities, therefore, unlike the seekers of liberation, they do not take refuge in Me, Vasudeva, directly—this is the meaning.

(Objection): If it is so (that You reciprocate with all), then why does not everyone serve You alone? Anticipating this, He says "Kankshantah". Desiring success "Iha"—meaning in this very birth—being such, they worship "Karmanam devatah"—the presiding deities of action like Indra and others. Because "Kshipram"—quickly—"Manushe loke"—meaning in this very birth—"Karmaja siddhih" (success born of action) occurs, but not the attainment of Me. "Hi" is used to show reasonableness.

And the meaning is this: The relationship with the Supreme Person (Purushottama) is not attainable by the worldly body, but is attainable by the supernatural/divine form. And that form [is attained when], while service is being performed with the worldly body, upon the arising of love, after the completion of the test, when 'Tapa' (anguish of separation) arises, after renunciation for the sake of His experience, and after the cessation of this body. Even there, only when the test is passed and supreme anguish exists, does His experience occur. That (experience) too consists of the experience of both distress and bliss. All this is well-known in Vraja through the episodes of Kaliya, the Lord's disappearance within (the water/assembly?), the return to appearance, going to the forest of sport, Sri Uddhava, etc.

But since other gods are partial forms (Amsha) like Jivas, the success of actions done for them happens quickly right here in the human world. Therefore, those desiring fruits quickly right here engage in them (other gods), not in My worship. Upon engaging in them, they attain that success. To make known that because the gods are My forms, the success of worldly fruits right here with the worldly body is indeed logical, the word "Hi" is used.

"Kankshantah"—Desiring; praying for "Karmanam siddhim"—the accomplishment of the fruit of actions; they "Yajante"—worship/sacrifice to; "Iha"—in this world; "Devatah"—deities like Indra, Agni, etc. As per the Shruti: "Now he who worships another deity thinking 'He is one, and I am another,' he does not know; like a beast, so is he to the gods" (Brihadaranyaka Up. 1.4.10).

Indeed, for those worshipping distinct deities and desiring fruits, "Kshipram"—quickly—(success comes). "Hi"—because; "Manushe loke"—in the human world alone is there qualification/authority for scriptural rites. By the qualification "Quickly indeed in the human world," the Lord indicates the success of action-fruits in other worlds as well. The distinction is that in the human world, actions related to Varna and Ashrama [are performed]; and the fruit-success of those actions qualified by Varna and Ashrama happens quickly. "Karmaja"—born of action.

"The qualification for actions of Varna and Ashrama exists only in the human world, not in other worlds"—what is the cause of this rule? Or, it was stated (in v.11) "Humans endowed with the divisions of Varna and Ashrama follow My path in every way." For what reason, again, do they invariably follow Your path alone and not another's? This is what is stated.

Nanu (It is objected): Others perform worship of other gods here; why is that? To this, He answers with "kanksantah" (desiring). "Hi" (Indeed), "yatah" (because) by means of worshiping other gods, success—meaning the material fruit born of action—occurs quickly in the human world. Therefore, they worship deities like Indra, and not Me, the Bhagavan. [This is] because of the certainty that [I] do not bestow fruit quickly;

[and] because in the granting of conditioned (selfish) desires by the Unconditioned [Lord], there is the possibility of delay due to deliberation, prior testing, and purification.

Understanding that He is the Giver in such a manner [only after purification], they worship the conditioned gods who bestow fruit quickly; this is what is stated.

काङ्क्षन्तः those who long for? कर्मणाम् of actions? सिद्धिम् success? यजन्ते sacrifice? इह in this world? देवताः gods? क्षिप्रम् ickly? हि because? मानुषे in the human? लोके (in the) world? सिद्धिः success? भवति is attained? कर्मजा born of action.Commentary It is very difficult to attain to the knowledge of the Self or Selfrealisation. It demans perfect renunciation. The aspirnat should possess the four means and many other virtues? and practise constant and intense meditaion. But worldly success can be attained ickly and easily.

Kanksantah, longing for, praying for; siddim, fruition, fructification of the results; karmanam, of actions; yajante, they worship; iha, here, in this world; devatah, the gods, Indra, Fire and others- which accords with the Upanisadic text, 'While he who worships another god thinking, "He is one, and I am another," does not know. He is like an animal to the gods' (Br. 1.4.10). [This text points out that the reason for adoring other deties is the ignorance of the Self, which gives rise to the ideas of difference between the worshipped and the worshipper. As animals are beneficial to human beings, so also is the sacrificer to the gods, because through oblations he works for their pleasure!] Hi, for, in the case of those, indeed, who sacrifice to other gods and long for results; (siddhih, success; karmaja, from action;) bhavati, comes; ksiparm, ickly; manuse-loke, in the human world, because the authority of the scriptures extends only over the human world.
By the specific statement, 'For, in the human world, success comes ickly,' the Lord shows that results of actions can accrue even in the other worlds. The difference lies in this that, in the human world eligibility for [Ast. and A.A. omit 'adhikara, elegibility for', and read karmani.-Tr.] actions is according to castes, stages of life, etc. The fruition of the results of those actions of persons who are eligible according to castes, stages of life, etc. comes ickly.
What is the reason for the rule that the competence for rites and duties according to castes, stages of life, etc. obtains only in the human world, but not in the other worlds?
Or:-It has been said, 'Human beings, having such divisions as castes, stages of life, etc., follow My path in every way.' For what reason, again, do they as a rule follow Your path alone, but not of others?

This is being answered:

All men, desirous of the fruits of their actions, 'sacrifice', i.e., worship or propitiate Indra and other divinities only. But nobody worships Me abandoning attachment to fruits - Me, who am the Self of Indra and other divinities and the real enjoyer of all sacrifices. Why is this so? Because in this world of men, fruits in the form of sons, cattle, food etc., follow soon from their performance of such sacrificial rites. The phrase, 'the world of men' implies heaven etc., also. Because the unending accumulation of evil heaped up from beginningless time has not been exhausted, all those worldly people lack discernment. Therefore they want rapid results and perform those rituals which consist of the worship of Indra and other divinities for the sake of sons, cattle, food etc., and for the sake of heaven etc. But none with his mind anguished by Samsara and aspiring for final release, practises Karma Yoga of the kind described above. Real Karma Yoga is My worship.
Sri Krsna now speaks of the cause which annuls the evil obstructing the starting of Karma Yoga.