Bhagavad Gita - Chapter 7 - Shloka (Verse) 16

व्याख्या--'चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन'--सुकृती पवित्रात्मा मनुष्य अर्थात् भगवत्सम्बन्धी काम करनेवाले मनुष्य चार प्रकारके होते हैं। ये चारों मनुष्य मेरा भजन करते हैं अर्थात् स्वयं मेरे शरण होते हैं।पूर्वश्लोकमें 'दुष्कृतिनः' पदसे भगवान्में न लगने-वाले मनुष्योंकी बात आयी थी। अब यहाँ 'सुकृतिनः' पदसे भगवान्में लगनेवाले मनुष्योंकी बात कहते हैं। ये सुकृती मनुष्य शास्त्रीय सकाम पुण्य-कर्म करनेवाले नहीं हैं, प्रत्युत भगवान्से अपना सम्बन्ध जोड़कर भगवत्सम्बन्धी कर्म करनेवाले हैं। सुकृती मनुष्य दो प्रकारके होते हैं--एक तो यज्ञ, दान, तप आदि और वर्ण-आश्रमके शास्त्रीय कर्म भगवान्के लिये करते हैं अथवा उनको भगवान्के अर्पण करते हैं और दूसरे भगवन्नामका जप तथा कीर्तन करना, भगवान्की लीला सुनना तथा कहना आदि केवल भगवत्सम्बन्धी कर्म करते हैं।जिनकी भगवान्में रुचि हो गयी है, वे ही भाग्यशाली हैं, वे ही श्रेष्ठ हैं और वे ही मनुष्य कहलाने-योग्य हैं। वह रुचि चाहे किसी पूर्व पुण्यसे हो गयी हो, चाहे आफतके समय दूसरोंका सहारा छूट जानेसे हो गयी हो, चाहे किसी विश्वसनीय मनुष्यके द्वारा समयपर धोखा देनेसे हो गयी हो, चाहे, सत्सङ्ग स्वाध्याय अथवा विचार आदिसे हो गयी हो, किसी भी कारणसे भगवान्में रुचि होनेसे वे सभी सुकृती मनुष्य हैं।जब भगवान्की तरफ रुचि हो जाय, वही पवित्र दिन है, वही निर्मल समय है और वही सम्पत्ति है। जब भगवान्की तरफ रुचि नहीं होती, वही काला दिन है, वही विपत्ति है-- 'कह हनुमंत बिपति प्रभु सोई। जब तव सुमिरन भजन न होई।।'(मानस 5। 32। 2)भगवान्ने कृपा करके भगवत्प्राप्तिरूप जिस उद्देश्यको लेकर जिन्हें मानव-शरीर दिया है, वे 'जनाः' (जन) कहलाते हैं। भगवान्का संकल्प मनुष्यमात्रके उद्धारके लिये बना है; अतः मनुष्यमात्र भगवान्की प्राप्तिका अधिकारी है। तात्पर्य है कि उस संकल्पमें भगवान्ने मनुष्यको अपने उद्धारकी स्वतन्त्रता दी है, जो कि अन्य प्राणियोंको नहीं मिलती; क्योंकि वे भोगयोनियाँ हैं और यह मानवशरीर कर्मयोनि है। वास्तवमें केवल भगवत्प्राप्तिके लिये ही होनेके कारण मानव-शरीरको साधनयोनि ही मानना चाहिये। इसलिये इस स्वतन्त्रताका सदुपयोग करके मनुष्य शास्त्र-निषिद्ध कर्मोंको छोड़कर अगर भगवत्प्राप्तिके लिये ही लग जाय तो उसको भगवत्कृपासे अनायास ही भगवत्प्राप्ति हो सकती है। परन्तु जो मिली हुई स्वतन्त्रताका दुरुपयोग करके विपरीत मार्गपर चलते हैं, वे नरकों और चौरासी लाख योनियोंमें जाते हैं। इस तरह सबके उद्धारके भावको लेकर भगवान्ने कृपा करके जो मानव-शरीर दिया है, उस शरीरको पाकर भगवान्का भजन करनेवाले सुकृती मनुष्य ही जनाः अर्थात् मनुष्य कहलानेयोग्य हैं।

परंतु जो पुण्यकर्म करनेवाले नरश्रेष्ठ हैं ( वे क्या करते हैं सो बतलाते हैं ) हे भारत आर्त अर्थात् चोर व्याघ्र रोग आदिके वशमें होकर किसी आपत्तिसे युक्त हुआ जिज्ञासु अर्थात् भगवान्का तत्त्व जाननेकी इच्छावाला अर्थार्थी यानी धनकी कामनावाला और ज्ञानी अर्थात् विष्णुके तत्त्वको जाननेवाला हे अर्जुन ये चार प्रकारके पुण्यकर्मकारी मनुष्य मेरा भजनसेवन करते हैं।

For whom, then, is steadfastness in Him easy? Regarding this, He says 'Ye punar' (Those again). They worship the Lord; this is to be supplied.

Do all those who worship You cross over Maya? Not necessarily, because of the diversity of their prayers (desires); thus He says 'Chaturvidha' (four kinds).

'Aapanna' (afflicted) implies one desiring the cessation of that (affliction); this is to be supplied. 'Tattvavid' (knower of truth) means one possessing verbal knowledge (scriptural knowledge) who desires only the direct realization of the Self-truth, meaning a seeker of liberation (Mumukshu).

Then who attain You? Upon this expectation, He says "Chaturvidha" (Four kinds). "Sukritinah"—performers of meritorious deeds, people, best among men, worship Me. They too, by the gradation of merit, are fourfold.

"Arta" (The Distressed)—seized by pain generated by disease etc. "Jijnasu" (The Seeker of Knowledge)—desirous of knowing the reality of the Lord. "Artharthi" (The Seeker of Wealth)—desiring wealth etc. "Jnani" (The Wise)—knower of the reality of Vishnu. The particle "Cha" (And) indicates the desirelessness of the Wise.

Addressing as "Arjuna", He implies that only one who has attained purity through meritorious deeds is a fit vessel for My worship. And merit (Sukrita) is consistent with one's Varna and Ashrama, coming through one's family tradition; and thus, creating the qualification for My worship, the prescribed duty of a Kshatriya coming through one's family tradition, i.e., War, you are fit to perform—indicating this, He says "Bharatarshabha" (O Bull of the Bharatas).

Then why do not all surrender? To this, He says 'Na mam' (Not Me). Being evil-doers, they are deluded; therefore, they are the lowest of men.

And because their knowledge is stolen away, they are deluded; therefore, they have resorted to a demoniac nature. And that (demoniac nature) will be described later with 'Pravritti and Nivritti...' (16.7) etc.

'Apahara' (stealing away) means subjugation or overpowering. This is stated in Vyasayoga: 'Knowledge is indeed the intrinsic nature of Jivas (beings), but it is overpowered by Maya.'

Asuras are those who delight in 'Asu' (life-breaths/sensual pleasures); and that is stated in the Naradiya: 'The Devas are predominant in knowledge, but the Asuras are delighted in Asu.'

But those who, even while having the superimposition of the body etc., fear Me and perform only virtuous deeds for My pleasure, they too are of four kinds, not that all are solely desirous of Me alone; with this intention, He says 'Chaturvidha' (four kinds).

'Aarta' means distressed, one seeking the removal of suffering. 'Jijnasu' (seeker of knowledge) means one seeking the destruction of one's own ignorance. 'Artharthi' (seeker of wealth) means one seeking wealth, etc. And 'Jnani' (the wise); in this way, four kinds of people worship Me.

"Sukritinah"—performers of virtuous deeds, approaching Me for refuge, worship Me alone. And they are fourfold due to the gradation of merit; due to the greatness of merit, due to the distinction of their understanding, they become successively superior.

"Arta" (Distressed)—one devoid of status, of lost wealth, desiring its regain. "Artharthi" (Seeker of Wealth)—desiring wealth due to not having attained wealth. Between the two, there is only a nominal difference; due to the object being wealth (in both), there is unity, so they form one single category of qualification.

"Jijnasu" (Seeker of Knowledge)—desiring the attainment of the essential nature of the Self separated from Prakriti; since knowledge alone is his nature, he is called Jijnasu.

And "Jnani" (The Wise)—knower of the essential nature of the Self as having the sole essence of being subsidiary (Shesha) to the Lord, as described in "Know My other Higher Nature than this" (7.5) etc.; not stopping at the mere Self separated from Prakriti, but desiring to attain the Lord; considering the Lord as the Supreme Goal.

The virtuous, however, worship Me, and due to the gradation of their merits, they are of four kinds; thus He says 'Chaturvidha' (four kinds). People who have performed meritorious deeds in previous births worship Me. They are indeed of four kinds:

'Aarta' (distressed) means overwhelmed by disease, etc. If he has performed merits previously, then he worships Me; otherwise, by worshiping petty deities, he continues in Samsara (transmigration). The same principle should be observed in the subsequent cases as well.

'Jijnasu' means one desirous of Self-knowledge. 'Artharthi' (seeker of wealth) means one desirous of wealth which is the means of enjoyment here or in the hereafter. And 'Jnani' means the knower of the Self.

'Chaturvidha bhajante' (Four kinds worship); here, Prapatti (surrender) culminating in worship is intended, because since it (non-worship) was negated in the previous verse, specifically ordaining it here is appropriate; with this intention, [the commentator] says 'sharanamupagamya' (having taken refuge). Since 'being virtuous' is common to all, how is there a distinction among qualified aspirants? To this, it is said—'sukritatartamyena' (by the gradation of merits). He explains this gradation—'sukritagariyastvena' (by the heaviness/superiority of merits).

Although faith (Vishvasa) etc., are common, the distinction in Prapatti arises from the difference in the desire for results. The word 'Aarta' here refers to the loosening of the previous position rooted in distress; with this intention, he says—'pratishthahinah' (fallen from position). Since the worship of the Supreme by the distressed is solely for the removal of distress, he says—'bhrashtaishvaryah punastatpraptikamah' (one whose sovereignty is lost and who desires to regain it).

Since the order of meaning is stronger than the order of reading, the 'Artharthi' (seeker of wealth) is taken up before the 'Jijnasu'. He shows the distinction of him (the Artharthi) from the Aarta—'aprapta' (unacquired), etc. Here, the word 'Artha' refers to specific enjoyments worthy of being sought. The distinction of aspirants is indeed stated through the result (Phala); and for both the Aarta and the Artharthi, the result is 'Aishvarya' (sovereignty/wealth), which is one and the same. If a distinction is assumed based on an internal difference within that (result), then other differences could also be stated; on this point, he says—'tayoh' (of the two). The idea is that the distinction is mentioned merely by a well-known internal difference.

Why is 'Jijnasu' not taken simply as 'a seeker of knowledge'? Or one who is curious about God alone, devoid of devotion and faith, seeking to know God merely out of curiosity? As it is said—'You are curious devotees...' Or as per the text—'One should desire health from the Sun, wealth from Fire, knowledge from Ishvara, and Moksha from Janardana' (Matsya Purana 77.49). Since a set of four aspirants is recognized here (in the Purana), the 'Jijnasu' here could be that very one (seeker of knowledge/Moksha from Ishvara). To this, he says—'Prakriti' etc. Even for one desiring to know God, ultimately God alone is the intended goal; thus there is no difference in the goal (Purushartha), and it is based on the difference of the goal that the distinction of aspirants is propounded here.

The 'Aarta' and 'Artharthi' are indicated as those desiring external goals. And the one desiring God is the 'Jnani'. The nature of the Jivatman (individual self), which is of the nature of superior bliss and is a goal to be attained, is well-known elsewhere. Here too, the distinction of aspirants will be supported later; therefore, by the logic of elimination (Parisesha), the word 'Jijnasu' here refers to the 'Atmarthi' (seeker of the self/Kaivalya); this is the idea.

How is the word 'Jijnasu', which denotes a seeker of knowledge, explained as 'Atmarthi'? To this, he says—'Jnanameva', etc. The idea is that 'knowledge' here is intended as the experience of the pure Self (Shuddha-atma-anubhava).

Keeping in mind the specific characteristics to be mentioned later that fit the Jnani as a distinct aspirant, he shows the specific nature of this knowledge—with 'Itastvanyam' (Other than this), etc. 'Not terminating in the self alone'—this implies that just as sleeping at the root of a shade-tree is merely a delay for a traveler wishing to enter the city, so is the experience of the Self merely a delay (for the Jnani seeking God). We will elaborate on everything to be said regarding the Jijnasu in the Eighth Chapter.

He states the acceptance of another goal which is the fruit of specific knowledge—'Bhagavantam prepsuh' (desiring to obtain God). He states the reason for that—'Bhagavantam', etc. By 'God alone', it is implied that he is incapable of tolerating delay (caused by resting) in the experience of the Self.

समस्त पदार्थ एवं ऊर्जा का स्रोत आत्मा ही होने के कारण जड़ पदार्थों में यदि क्रिया होते दिखाई दे तो उसका प्रेरक स्रोत भी आत्मा ही होना चाहिए। वाष्प इंजन का प्रत्येक भाग लोहे का बना होता है और फिर भी यदि उसमें रेल के डिब्बों को खींचने की सार्मथ्य होती है तो निश्चय ही उस सार्मथ्य का स्रोत लोहे से भिन्न होना चाहिए। ठीक इसी प्रकार समस्त मनुष्य शरीर मन और बुद्धि के माध्यम से जो सार्मथ्य प्रकट करते हैं वह आत्मचैतन्य के कारण ही संभव होता है। योगी हो या भोगी दोनों को कार्य करने के लिए आत्मचैतन्य का ही आह्वान करना पड़ता है। चाहे वे पीड़ा और कष्ट के समय सान्त्वना की कामना करें या विषय उपभोगों की इच्छा करें इन सबके लिए आत्मा की चेतनता आवश्यक होती है।एक विशेष दशा मे कार्य करने के लिए आत्मा का आह्वान करना ही भजन या प्रार्थना है। प्रार्थना विधि में भक्त स्वयं को ईश्वर के चरणों में समर्पित करके ईश्वर के अनुग्रह की कामना करता है। इसको समझने के लिए हम विद्युत् का दृष्टान्त ले सकते हैं। विद्युत् पंखा हीटर रेडियो आदि स्वयं कुछ कार्य नहीं कर सकते। विद्युत् शक्ति के इनमें प्रवाहित होने पर ये अपनेअपने कार्य के द्वारा समाज की सेवा कर पाते हैं। यही विद्युत् शक्ति का आह्वान है।स्पष्ट है कि सभी यन्त्रों के लिए विद्युत् आवश्यक है लेकिन उसका उपयोग किस यन्त्र के लिए करना है वह हमारी इच्छा पर निर्भर करता है। शीत ऋतु के दिनों में पंखा चलाकर हमें और अधिक कष्ट उठाना पड़े तो उसका दोष विद्युत् को नहीं दिया जा सकता और न ही उसे क्रूर कहा जा सकता है। विखण्डित मन में जब चैतन्य व्यक्त होता है तो मन के अवगुणों के लिए आत्मा को दोष नहीं दिया जा सकता।इस तथ्य को ध्यान में रखते हुए कि एक मात्र आत्मा ही चैतन्य स्वरूप है। भगवान् यहाँ कहते हैं कि पापी हो या पुण्यात्मा मूढ़ हो या बुद्धिमान आलसी हो या क्रियाशील भीरु हो या साहसी सब मुझे ही भजते हैं और मैं उन सबके हृदय में व्यक्त होता हूँ। शरीर मन या बुद्धि से कार्य करने के लिए सभी मनुष्यों को जाने या अनजाने मेरा आह्वान करना पड़ता है।इस श्लोक में पुण्यकर्मी भक्तों का चार प्रकार से वर्गीकरण किया गया है। वे हैं (क) आर्त आर्त का सामान्य अर्थ है दुख से पीड़ित व्यक्ति। दुखार्त भक्त अपने कष्ट के निवारण के लिए भक्ति करता है। यह सामान्य दुख के विषय में हुआ किन्तु ऐसे भी व्यक्ति होते हैं जिन्हें जीवन में सब प्रकार की सुखसुविधाएं उपलब्ध होने पर भी वे एक प्रकार की आन्तरिक अशान्ति का अनुभव करते हैं। इस अशान्ति की निवृत्ति भगवत्स्वरूप की प्राप्ति से ही होती है। ऐसे आर्त भक्त भी मेरा भजन करते हैं।(ख) जिज्ञासु जो साधक शास्त्राध्ययन के द्वारा मुझे जानना चाहते हैं वे जिज्ञासु भक्त हैं।(ग) अर्थार्थी किसीनकिसी कार्यक्षेत्र में इष्ट फल को प्राप्त करने के लिए जो लोग कर्म करते हुए मेरे अनुग्रह की कामना करते हैं उन्हें अर्थार्थी कहते हैं। कामना की पूर्ति इनका लक्ष्य होता है।(घ) ज्ञानी उपर्युक्त तीनों से भिन्न ज्ञानी भक्त विरला ही होता है जो न किसी फल की इच्छा रखता है और न मुझसे कोई अपेक्षा। वह स्वयं को ही मुझे अर्पित कर देता है। वह मेरे स्वरूप को पहचान कर मेरे साथ एकत्व को प्राप्त हो जाता है।इन चर्तुविध भक्तों में सर्वश्रेष्ठ कौन है

'Chaturvidha' (Four kinds), etc., up to 'Sudurlabah' (very rare) [are explained together]. Those who worship Me are virtuous. And they are four. All of these are 'Udara' (noble/exalted).

Because others are of 'Kripana' (miserly/petty) intellect; they beg for the removal of distress and for wealth, etc., from living beings who possess similar hands, feet, bellies, and bodies, or even from those inferior to themselves.

Compared to the 'Jnani' (wise), however, they (the other three) are of lesser purity/being, because in them, to that extent, there is difference; the difference expressed as "I desire this (object) of the Lord" is clearly apparent.

The Jnani, however, relies on Me alone through non-differentiation (Abheda); therefore, I am indeed non-different from him. And to him, I alone am dear, not the fruit. That is why his heart is purified by the firm conviction that "That Vasudeva is indeed everything."

Thinking that the subsequent sentence is irrelevant to the context, he says—'Tarhi' (Then), etc. The meaning is: 'If the knowledge/attainment of You is the means to cross Maya, then...' The phrase 'I take refuge in You' is to be supplied. And thus, what was stated in 'Mameva' (7.14) is reiterated here; this is the idea.

Since 'being evildoers' etc. have no other purpose, and their connection as causes is established, the question arises: Are all those five explicitly direct causes for 'non-attainment of God'? Or do they exist in a cause-and-effect relationship? Regarding this expectation, he says—'Dushkrititvat' (Because of being evildoers). 'Mudhah' means possessors of false knowledge; because error (Viparyaya) is well-known to be the effect of unrighteousness (Adharma). 'Ata eva' means precisely because of being deluded (they are Naradhamas). In gods and excellent or mediocre humans, there is an absence of being merely possessors of false knowledge. Since ignorance of the true nature of the substratum is well-known to be the cause of error, and since their knowledge is stolen away, they are 'Mudha' (deluded). 'Ata eva' means precisely because of being lowest among men (they resort to demoniac nature). Since in the discussion of the threefold nature of Jivas, the inclusion of 'Naradhamas' (lowest of men) among 'Asuras' is well-known, the meaning is that 'due to resorting to the demoniac nature, they do not surrender to Me.'

Objection: 'Asura Bhava' (demoniac nature) has been explained by others (like Shankara) as characterized by violence, untruth, etc. But those devoid of these, such as Kshapanakas (certain ascetics/nihilists), do not surrender to God; so how can this be the cause? To this, he says—'Sa cha' (And that), etc. The idea is that at least one of these (faults) exists in all of them.

Objection: These attributes should be stated for those who do not attain God, whether they are fit for liberation (Mukti-yogya) or unfit. Among them, for those fit for liberation, whose intrinsic nature is right knowledge, how can there be 'stealing of knowledge'? To this, he says—'Apahara' (Stealing), etc. The scriptural statement regarding good souls (Sat-jivas) is also spoken regarding the ignorance of activity, etc., due to the resorting to Asuric nature by those fit for liberation (temporarily). To connect it in another way, he says—'Asushu', etc. 'Asu' means in the senses; 'ratah' means delighting in gratifying them alone. 'Asau' (in Asu) is singular denoting the class/species. Since the junction of words (Sandhi) depends on the speaker's intention, the absence of Sandhi is not a fault.

In 'Tribhih' (by the three modes), the cause for the knowledge of God's form being secondary was stated. But here, it is due to their own faults that they do not surrender to Me, not because My surrender is not the means to cross Maya; thus, there is a great difference.

Those who are devoid of demoniac nature, who are performers of virtuous deeds, and are discriminative, being of four kinds according to the gradation of their meritorious acts, worship Me alone; and gradually becoming free from desires, they cross over Maya through My grace; thus He says—'Ye sukritinah', etc. 'Janah' (people) means those who have accumulated merits in previous births, whose births are fruitful—they alone, and no others—worship Me, serve Me.

O Arjuna, and they are four kinds: three are desirous of results (Sakama) and one is desireless (Nishkama). 'Aarta' (The Distressed): Seized by distress, i.e., calamities like enemies, disease, etc., and desiring the cessation of that. Just as the people of Vraja when Indra, angered by the disruption of the sacrifice, rained down [storms]; or like the group of kings imprisoned by Jarasandha; Draupadi during the stripping of clothes in the gambling assembly; and Gajendra seized by the crocodile. 'Jijnasu' (The Seeker of Knowledge): The seeker of Self-knowledge, the Mumukshu (seeker of liberation). Just as Muchukunda; or like Janaka the King of Mithila and Shrutadeva; and Uddhava at the time of the conclusion of the Mausala-lila (destruction of the Yadava clan). 'Artharthi' (The Seeker of Wealth): One desirous of the instruments of enjoyment either in this world or in the next. Among them, for this world—like Sugriva and Vibhishana, and like Upamanyu; for the next world—like Dhruva.

All these three also cross over Maya by worshiping God. Among them, the 'Jijnasu' crosses Maya directly through the arising of knowledge; the 'Aarta' and 'Artharthi' cross by attaining the state of a 'Jijnasu'—this is the distinction. Since there is a possibility of the Aarta and Artharthi becoming Jijnasus, and for the Jijnasu, there is a possibility of seeking wealth (Artharthi) as a means for knowledge of the distress (Aartatva) [or means to cure the distress of ignorance], the 'Jijnasu' is mentioned in the middle of the two. So, these three 'Sakama' (desirous) devotees have been explained.

The fourth, 'Nishkama' (desireless), is now spoken of—'Jnani cha' (And the Wise). 'Jnana' (Knowledge) means the direct realization of the truth of God; one eternally united with that is the 'Jnani'; he has transcended Maya and has turned away from all desires. The word 'cha' (and) is for the purpose of including any desireless loving devotee (Nishkama-prema-bhakta) within the category of 'Jnani'. 'O Best of Bharatas', do not doubt regarding yourself, thinking "Am I a Jijnasu or a Jnani, or which devotee am I?"; this is the meaning.

Among them, the desireless devotee who is a Jnani—like Sanaka and others, like Narada, like Prahlada, like Prithu, or like Shuka. The desireless pure-loving devotee—like the Gopis, etc., or like Akrura, Yudhishthira, etc.

Kamsa, Shishupala, and others, despite being intent on the constant thought of God due to fear and hatred, are not devotees, because of the absence of 'Anuraga' (loving attachment) to God. The nature, means, and varieties of Bhakti, which is of the form of love for God, and also [the description] of non-devotees, have been elaborated by us with special detail in the 'Bhagavad-bhakti-rasayana'; therefore, we stop here.

Thus, it was stated that doers of evil deeds do not worship; then who worships? Upon this expectation, He says "Chaturvidha" (Four kinds). O Arjuna—addressing him as one who should listen with attention—"Sukritinah"—people with a heap of merits accumulated in past births worship Me. Otherwise, there would be no tendency towards worship at all. Therefore indeed "For men whose sins are destroyed, devotion to Krishna arises"—thus it is stated in Srimad Bhagavatam.

And they are fourfold. He reveals the fourfold nature—with "Arta" etc.

"Arta" (Distressed)—endowed with worldly afflictions etc., worships Me in the form of 'Dharma' for their removal. "Jijnasu" (Seeker of Knowledge)—desirous of the knowledge of My nature which is of the nature of Desire (Kama-atmaka?), worships Me in the form of 'Kama'. "Artharthi" (Seeker of Wealth)—worships Me in the form of 'Artha' for the wealth of means useful for My service. "Cha"—again. "Jnani" (Wise)—possessed of the knowledge of the meaning of scriptures, worships Me in the form of 'Moksha'.

The address "Bharatarshabha" (O Bull of Bharatas) is to indicate that the tendency for worship happens only for those born in good families.

O Arjuna, four kinds of virtuous people (those who have performed meritorious deeds) worship (serve) Me. [They are]:

The Ārta (the distressed; one seized by distress, overcome by thieves, tigers, disease, etc., or one fallen into calamity);

the Jijñāsu (the seeker of knowledge; one who wishes to know the reality of God);

the Arthārthī (the seeker of wealth; one desiring wealth); and, O Best of the Bharatas, the Jñānī (the wise; the knower of the reality of Vishnu).

He says that the virtuous indeed worship [Me] by the words "four kinds" (caturvidhā), etc. Since merit (sukṛti) alone is the instigator there, they are called "virtuous" (sukṛtinaḥ). Those servants are indeed virtuous, and hierarchically, in a general [gross] way, are of four kinds. He states that: the distressed (ārta), the seeker of knowledge (jijñāsu), the seeker of wealth (arthārthī), and the wise (jñānī). Since relationship with God is established even through distress etc., they should be known as virtuous, such as Gajendra, Shaunaka, Dhruva, and Shuka. From this, it is understood that in their worship through distress etc., past merit alone is the cause.

However, where worship is observed but merit is not the cause, those are the Gopis etc., the devotees of the path of Grace (Puṣṭimārga). Although they possessed attributes like lust (kāma) and were affectionate, yet due to the presence of that [sentiment] which is of the nature of the divine form of God, their affection was not mundane (prākṛta). Nor should it be said that it [the affection] is achievable by merits of past lives, for there is an absence of statements indicating such; on the contrary, there exist statements negating all actions [as causes]. Thus indeed [it is said]: "They studied not the Vedic texts, nor worshipped the great masters, nor kept vows nor performed austerities; through My association (holy association) they attained Me" (Bhāgavatam 11.12.7), etc.; the intention is that even in previous births, there was an absence of performing sādhanas for the sake of affection. Furthermore, the praiseworthiness of His own association and its being the most effective means is stated by the power of the Prameya (the Object of Knowledge/God Himself) who is directly realized and constitutes all fruits—[as seen in the reference to] the hunter, Kubja, and the Gopis in Vraja (Bhāgavatam 11.12.6). And thus, His attainment, which is impossible by means other than the grace of His own Self, is stated and confirmed by "Through absolute emotion alone, the Gopis, cows, birds, trees..." (Bhāgavatam 11.12.8).

Regarding them, they are devoid of both seen and unseen means, and possess alaukika desire and affection solely by the power of the grace of the Lord's form, which is both the means and the fruit; therefore, their inclusion within these "four kinds" [of Gita 7.16] through the word "cha" (and), as proposed by others (specifically Madhusūdana Saraswati), is not tenable—this is what we say. This is indeed established in verses like "But by single-minded devotion, I am possible [to be known]..." (11.54), so it is not elaborated further.

चतुर्विधाः four kinds? भजन्ते worship? माम् Me? जनाः people? सुकृतिनः virtuous? अर्जुन O Arjuna? आर्तः the distressed? जिज्ञासुः the seeker of knowledge? अर्थार्थी the seeker of wealth? ज्ञानी the wise? च and? भरतर्षभ O lord of the Bharatas.Commentary The distressed is he who is suffering from a chronic and incurable disease? he whose life is in jeopardy on account of earthake? volcanic eruption? thunder? attack by a dacoit or enemy or tiger? etc. When Draupadi and Gajendra were in great distress they worshipped the Lord. These are the instances of Aarta Bhakti.Jijnasu is the enirer. He is dissatisfied with this world. There is a void in his life. He always feels that sensual pleasure is not the highest form of happiness and there is yet pure eternal bliss unmixed with grief and pain? which is to be found within. Janaka and Uddhava were devotees of this type.Seeker of wealth is he who craves for money? wife? children? position? name and fame. Sugriva? Vibhishana? Upamanyu and Dhruva were all devotees of this type.The wise are the men of knowledge who have attained to Selfillumination. Sukadeva was a JnaniBhakta.Kamsa? Sishupala and Ravana thought of the Lord constantly on account of fear and hatred (VairaBhakti). Hence they are also regarded as devotees.Be devoted to God? whatever be your motive. Devotion will purify the motive in due course.

Again, O Arjuna, foremost of the Bharata dynasty, caturvidhah, four classes; of janah, people; who are eminent among human beings and are pious in actions, and are sukrtinah, of virtuous deeds; bhajante, adore; mam, Me; artah, the afflicted-one who is overcome by sorrow, who is in distress, ['One who, being in distress and seeking to be saved from it, takes refuge (in Me).'] being over-whelmed by thieves, tigers, disease, etc.; jijnasuh, the seeker of Knowledge, who wants to know the reality of the Lord; artharthi, the seeker of wealth; and jnani, the man of Knowledge, [i.e. one who, already having intellectual knowledge, aspires for Liberation.] who knows the reality of Visnu.

'Men of good deeds,' i.e., those who have meritorious Karmas to their credit, and who resort to Me and worship Me alone - they too are divided into four types according to the degrees of their good deeds, each subseent type being better than the preceding, because of the greatness of their good deeds and gradation in respect of their knowledge.
(i) The 'distressed' is one who has lost his position in life and his wealth, and who wishes to regain them (ii) He who 'aspires for wealth' is one who desires for wealth which he has not till then attained. Between them the difference is very little, as both of them seek wealth. (iii) He 'who seeks after knowledge' is one who wishes to realise the real nature of the self (in Its pure state) as an entity different from the Prakrti. He is called 'one who seeks to secure knowledge,' because knowledge alone is the essential nature of the self. (iv) And the 'man of knowledge' is he who knows that, it is the essential nature of the self to find happiness only as the Sesa (subsidiary or liege) of the Lord, as taught in the text beginning with, 'But know that which is other than this (lower nature) to be the higher Prakrti' (7.5). Without stopping with the knowledge of the self as different from the Prakrti, he desires to attain the Lord. He thinks that the Lord alone is the highest aim to reach.