Bhagavad Gita - Chapter 7 - Shloka (Verse) 20

व्याख्या--'कामैस्तैस्तैर्हृतज्ञानाः'--उनउन अर्थात् इस लोकके और परलोकके भोगोंकी कामनाओंसे जिनका ज्ञान ढक गया है, आच्छादित हो गया है। तात्पर्य है कि परमात्माकी प्राप्तिके लिये जो विवेकयुक्त मनुष्यशरीर मिला है, उस शरीरमें आकर परमात्माकी प्राप्ति न करके वे अपनी कामनाओंकी पूर्ति करनेमें ही लगे रहते हैं।संयोगजन्य सुखकी इच्छाको कामना कहते हैं। कामना दो तरहकी होती है--यहाँके भोग भोगनेके लिये धन-संग्रहकी कामना और स्वर्गादि परलोकके भोग भोगनेके लिये पुण्य-संग्रहकी कामना।धन-संग्रहकी कामना दो तरहकी होती है--पहली, यहाँ चाहे जैसे भोग भोगें; चाहे जब, चाहे जहाँ और चाहे जितना धन खर्च करें, सुख-आरामसे दिन बीतें आदिके लिये अर्थात् संयोगजन्य सुखके लिये धन-संग्रहकी कामना होती है और दूसरी, मैं धनी हो जाऊँ, धनसे मैं बड़ा बन जाऊँ आदिके लिये अर्थात् अभिमानजन्य सुखके लिये धन-संग्रहकी कामना होती है। ऐसे ही पुण्य-संग्रहकी कामना भी दो तरहकी होती है--पहली, यहाँ मैं पुण्यात्मा कहलाऊँ और दूसरी, परलोकमें मेरेको भोग मिलें। इन सभी कामनाओंसे सत्-असत्, नित्य-अनित्य, सार-असार, बन्ध-मोक्ष आदिका विवेक आच्छादित हो जाता है। विवेक आच्छादित होनेसे वे यह समझ नहीं पाते कि जिन पदार्थोंकी हम कामना कर रहे हैं, वे पदार्थ हमारे साथ कबतक रहेंगे और हम उन पदार्थोंके साथ कबतक रहेंगे?

यह सर्व जगत् आत्मस्वरूप वासुदेव ही है इस प्रकार न समझमें आनेका कारण बतलाते हैं पुत्र पशु स्वर्ग आदि भोगोंकी प्राप्तिविषयक नाना कामनाओंद्वारा जिनका विवेकविज्ञान नष्ट हो चुका है वे लोग अपनी प्रकृतिसे अर्थात् जन्मजन्मान्तरमें इकट्ठे किये हुए संस्कारोंके समुदायरूप स्वभावसे प्रेरित हुए अन्य देवताओंको अर्थात् आत्मस्वरूप मुझ वासुदेवसे भिन्न जो देवता हैं उनको उन्हींकी आराधनाके लिये जोजो नियम प्रसिद्ध हैं उनका अवलम्बन करके भजते हैं अर्थात् उनकी शरण लेते हैं।

Why then does the stated knowledge regarding the Lord, who is the Inner Self of all, not arise? Raising this doubt, and keeping in mind what is stated in "Me... not" (na mām), He states another cause for the non-arising of knowledge with "The Self alone..." [Note: likely referring to the transition from 7.19 to 7.20].

He states that being devoted to other deities—belonging to one whose discriminative knowledge has been stolen away by various desires—is the very cause for the lack of realization of the Supreme Deity who is the Inner Self; [this He says] with "By desires" (kāmaiḥ).

He states the cause for devotion to other deities with "This or that" (tam tam).

The well-known "rule" (niyama) consists of chanting, fasting, circumambulation, prostration, etc.

He states the cause for resorting to specific rules with "By nature" (prakṛtyā).

Having stated the fourfold nature of the virtuous with "Four kinds of virtuous people worship Me, O Arjuna," and having ascertained the superiority of the Wise one among them, and having stated that the others—His devotees—are also "Noble, all indeed are these" because they partake of liberation through a sequence (gradually); He now states the cause for the non-attainment—either directly or sequentially—of the realization that "Vasudeva is all," i.e., "The Self alone is all." This is to indicate the nobility of those who are turned towards Him in whatever way possible.

"By those various desires" (kāmais tais taiḥ)—meaning those having objects like sons, cattle, heaven, etc., as per the commentary. By the word "etc." (ādi), fame, victory over enemies, mohana (deluding), stambhana (paralyzing), apakarṣaṇa (driving away), vaśīkaraṇa (subjugating), māraṇa (killing), uccāṭana (eradicating), etc., are grasped. By those various desires, those whose discriminative knowledge has been "taken away" (hṛta)—stolen. Or, those whose knowledge—meaning the inner instrument (mind)—has been "taken away," i.e., turned away from Lord Vāsudeva and directed towards petty deities who are considered the givers of those respective fruits.

In this view, regarding the stated meaning: "other deities" (anya-devatā) means deities other than Vāsudeva—Me, who am non-different from the inner Self; this is a restatement of their perception. "This or that rule" (tam tam niyamam)—taking the form of chanting, fasting, etc., which is well-known in the worship of those respective deities—"having adopted" (āsthāya), i.e., resorted to, they surrender to Indra and others.

He states the cause for resorting to those specific rules. "By nature, their own" (prakṛtyā svayā)—meaning their own. "Nature" (prakṛti) means inherent disposition (svabhāva); and that is the impression (saṃskāra) born of many evil deeds acquired in other births; by that, they are "controlled" (niyatāḥ), i.e., governed.

"By nature" (prakṛtyā) means by innate disposition (svabhāvena).

Because of the statement (lexicon definition): "Disposition (svabhāva), nature (prakṛti), impression (saṃskāra), and tendency (vāsanā) [are synonyms]."

But others are "those whose knowledge is stolen away" (hṛtajñānāḥ) "by those various desires" (tais taiḥ kāmaiḥ)—meaning desires having objects like sons, cattle, etc.; they are those whose knowledge—discrimination—has been "stolen" (hṛtam), i.e., removed to a distance.

They surrender to "other deities" (anyadevatāḥ)—Indra and others—with the intellect of duality (bheda-buddhi), thinking "I shall obtain this fruit by the worship of this [deity]"; having adopted "this or that rule" (tam tam niyamam)—such as fasting on the fourteenth day (Caturdaśī), etc.

"By their own nature" (svayā prakṛtyā)—being "controlled" (niyatāḥ), i.e., restrained, by either the Divine or Demonic nature, in the manner to be described [later in Chapter 16].

For indeed, all worldly men are controlled—eternally associated—by "their own nature" (svayā prakṛtyā), meaning sinful latent tendencies (vāsanā) that have objects constituted of the Gunas.

With their knowledge regarding My true nature stolen away by "those various desires"—which correspond to their own tendencies, are constituted of the Gunas, and are the objects of their wish—

they resort to "other deities"—mere deities like Indra etc., who are distinct from Me—for the fulfillment of those respective desires.

"Adopting this or that rule"—adopting the specific rule intended solely for propitiating that particular deity—they surrender to them, meaning having taken refuge in them alone, they worship them.

Thus, it has been stated that even those who are desirous, if they worship Me, the Supreme Lord alone, for the attainment of desires, having attained those desires, they are gradually liberated.

However, those who are extremely Rajasic and Tamasic, being overcome by desires, serve petty deities; they continue in the cycle of birth and death (saṃsāra)—this He states in four verses beginning with "By desires" (kāmaiḥ).

Those who, having their discrimination stolen by "those various desires"—having objects like sons, fame, victory over enemies, etc.—worship "other" petty deities like ghosts (bhūta), spirits (preta), and Yakshas. Having done what? Having accepted "this or that rule"—characterized by fasting, etc.—appropriate for the worship of those respective deities; and even therein, being controlled by "their own nature"—meaning the latent impression of previous practice—they worship that specific deity.

He states the connection of the section from "Kamais taistaih" (By those respective desires - 7.20) up to "Sarge yanti parantapa" (They go into creation, O Parantapa - 7.27) with the context—with "Tasya" (Of that). Attachment to other deities and other fruits etc. is the obstacle; this is the purport.

Considering the non-restriction of the plural number (Kamaih), and the future statement "All beings to delusion" (7.27), he says "Sarva eva hi" (All indeed). "Svaya" (By one's own)—meaning generated by one's own ancient experience, fixed for each self, and accomplishing the fruit residing solely in that (desire). Since Vasana generates desire for specific objects, he says "Gunamayabhavavishayaya" (Having objects made of Gunas as subject). By this, it is established that the word 'Prakriti', which is a synonym for nature (Svabhava), here refers to the 'innate vasana which is the cause of respective desires' due to juxtaposition with "By those respective desires" etc.

'Fixedness' (Niyatatva) means a relationship whose deviation is not seen—with this intention he says "Nityanvita" (Eternally connected). He states the intent of the repetition (Vipsa - 'taistaih')—with "Svavasananurupaih" (According to their own vasanas). Due to identity of meaning with the subsequently stated "And from that he obtains desires (objects)" (7.22), the word 'Kama' here is derived in the sense of the Object (Karma - what is desired).

In "Hritajnanah" (Those whose knowledge is stolen), to show that by the word 'Knowledge', the previously mentioned knowledge alone is intended, he says "Hrita-matsvarupa-vishaya-jnanah" (Those whose knowledge regarding My nature is stolen). And that very thing is the cause for worshipping other deities. Although fruit and cause are mentioned by their nature, the relation of End and Means is established by implication—to show this, he says "Tattat-kamasiddhyartham" (For the sake of accomplishing those respective desires). "Taistaih" (By those)—meaning by those (enjoyments) capable of being given by those respective deities. Even in the case of deities like Indra etc., if investigation goes up to the Lord, since the Lord qualified by those respective attributes is Himself those respective deities, the state of being an "Other Deity" is based on the absence of such investigation—to make this known, he says "Madvyatiriktah kevalendradidevatah" (Mere Indra etc. deities distinct from Me).

By this, the view stated by others that "'Kamais taistaih' etc. refers to the other three devotees (Arta etc.)" is refuted. For even for those respective desires, the Lord alone is to be surrendered to by the skilled ones; that is why indeed it is summarized: "Single-mindedness towards the Lord is common to these qualified aspirants" (Gitarthasangraha 28). Otherwise, "The thirsty fool digs a well on the bank of the Jahnavi (Ganga)"—this is the idea.

"Tam tam niyamam" (That respective rule)—Rule here means specific resolve etc. "Shraddhaya architum icchati" (Wishes to worship with faith)...

विवेक सार्मथ्य मानव जन्म की विशेषता है और यह सर्वथा असंभव है कि विवेक के प्रखर और सजग होने पर मनुष्य को आत्मज्ञान न हो सके। परन्तु मन की बहिर्मुखी प्रवृत्तियां और विषयभोग की कामनायें उसके विवेक को आच्छादित कर देती हैं।देवता शब्द के अनेक अर्थ हैं जैसे प्रकृति के नियमों के अधिष्ठाता देवता इन्द्र वरुण आदि इन्द्रियां किसी कार्य क्षेत्र में निहित उत्पादन क्षमता आदि। यहाँ इनमें से कोई भी अर्थ लेकर इस श्लोक का अध्ययन करने पर यही ज्ञात होता है कि भोगी पुरुष इनकी आराधना केवल वैषयिक सुख को प्राप्त करने के लिए ही करता है। वह कामना से प्रेरित होकर तत्पूर्ति के लिए अनेक प्रकार के प्रयत्न करता रहता है।शान्त मन में आत्मा का प्रतिबिम्ब स्पष्ट और स्थिर दिखाई देता है परन्तु कामनाओं के स्रोतों से प्रवाहित होने वाली विचारों की धारायें उसमें विक्षेप उत्पन्न करके प्रतिबिम्ब को भी विचलित कर देती हैं। मन के क्षुब्ध होने पर बुद्धि की विवेक सार्मथ्य लुप्त हो जाती है और स्वभावत फिर मनुष्य सत्य असत्य का विवेक नहीं कर पाता है। जब मनुष्य की बुद्धि का आलोक कामना के मेघों से आवृत हो जाता है तब आसक्तियों और अवगुणों के उलूक मन के जंगल में शोर मचाने लगते हैं।मन में इच्छा के उदय मात्र से मनुष्य का पतन नहीं होता बल्कि पतन का कारण है उत्पन्न इच्छा के साथ उसका तादात्म्य। इस तादात्म्य के द्वारा मनुष्य अनजाने में अपनी इच्छाओं को बढ़ावा देकर असंख्य विक्षेपों को जन्म देता हुआ स्वयं उनका शिकार बन जाता है।अन्न के सूक्ष्म तत्त्व का ही रूप वृत्ति (विचार) है और इसलिए वह स्वयं जड़ है। वृत्तिरूप मन आत्मा से चेतनता प्राप्त करता है और कामी व्यक्ति से सार्मथ्य। विचारों के अनुसार कर्म होता है। एक बार मनुष्य के मन में कोई कामना दृढ़ हो जाये तो वह यह विवेक खो देता है कि उस कामनापूर्ति से उसे नित्य शाश्वत सुख मिलेगा या नहीं। क्षणिक सुख की आसक्ति के कारण वह अन्यान्य देवताओं को सन्तुष्ट करने में व्यस्त रहता है।अब यह भी सर्वविदित तथ्य है कि प्रत्येक देवता को सन्तुष्ट करने के विशेष नियम होते हैं। इन्द्रादि देवताओं को यज्ञयागादि के द्वारा इन्द्रियों के शब्दादि विषयों के द्वारा तथा कार्यक्षेत्र की उत्पादन क्षमता को व्यक्त करने के लिए उचित उपकरणों और उनके योग्य उपयोग के द्वारा सन्तुष्ट करके इष्ट फल प्राप्त किया जा सकता है। इसलिए यहाँ कहा गया है कि वे अन्यान्य देवताओं को विशिष्ट नियमों का पालन करके भजते हैं।एक वासुदेव को त्यागकर लोग अन्य देवताओं को क्यों भजते हैं इसका कारण श्लोक की दूसरी पंक्ति में बताया गया है कि प्रकृत्या नियत स्वया। प्रत्येक मनुष्य अपनी पूर्व संचित वासनाओं के अनुसार भिन्नभिन्न विषयों की ओर आकर्षित होकर तदनुसार कर्म करता है। यह धारणा कि स्वर्ग में बैठा कोई ईश्वर हमारे मन में इच्छाओं को उत्पन्न कराकर हमें पाप और पुण्य के कर्मों में प्रवृत्त करता है केवल निराशावादी निर्बल और आलसी लोगों की ही हो सकती है। बुद्धिमान साहसी और उत्साही पुरुष जानते हैं कि मनुष्य स्वयं ही अपने विचारों के अनुसार अपने वातावरण कार्यक्षेत्र आदि का निर्माण करता है।संक्षेप में एक मूढ़ पुरुष शाश्वत सुख की आशा में वैषयिक क्षणिक सुखों की मृगमरीचिका के पीछे दौड़ता रहता है जबकि विवेकी पुरुष उसकी व्यर्थता पहचान कर पारमार्थिक सत्य के मार्ग पर अग्रसर होता है।भगवान् आगे कहते हैं

[Commentary covering verses] from "By desires" (kāmaiḥ) up to "Me also" (māmapi). Those, however, who possess minds limited by their own respective natures of desires—whether high or low—which are diverse; they, whose consciousness has been stolen by desires, worship a specific deity who is merely an "intermediate manifestation" (avāntara-tanu) of My very self, appropriate to that [desire].

Therefore, they receive the fruit of their desire from Me alone. However, that [fruit] has an end, because it has been rendered limited by their own latent tendency (vāsanā).

For this very reason, those performing sacrifices etc., with the intention of conceptualizing Indra and others, receive a fruit of that very [limited] kind.

But those intent on attaining Me, [attain] Me alone.

(Objection): Since Primordial Nature (Mūlaprakṛti) is one everywhere, how is individual possession indicated by the word "own" (svayā)? To this, he says "By nature" (prakṛtyā).

The connection of the word "only" (eva) is with "inherent nature" (svabhāva) [meaning nature here implies one's specific inherent disposition only].

Thus, the superiority of the Wise devotee (Jñānī) over the three kinds of devotees beginning with the distressed (Ārta) was declared in "Of them, the Wise one, ever-steadfast and devoted to the One, is distinguished" (7.17) and has been explained.

Now, however, the superiority of My three devotees (the distressed, etc.) over the devotees of other deities—even though they are equal in being desirous (sakāma) and seeing difference (bhedadarśī)—was declared in "All these are indeed noble" (7.18) and is being explained by the Lord until the end of the chapter.

Although the effort, the desirous nature, and the vision of duality are similar, My devotees obtain the most excellent fruit called Liberation (Mokṣa) through a sequence of stages. But the devotees of petty deities obtain only the petty fruit consisting of repeated rotation in saṃsāra. Therefore, "Let all—the distressed, the seekers of knowledge, and the seekers of wealth—surrender to Me alone and easily obtain the most excellent fruit called Liberation"—this is the intention of the supremely compassionate Lord.

Regarding that, the specific latent impression of the past (pūrva-vāsana) is indeed the extraordinary cause for worshipping petty deities for petty fruits, while disregarding the worship of the Lord which yields the supreme goal of human life. He states this: By "those various desires"—meaning petty desires and cravings for things like Delusion (Mohana), Paralyzing (Stambhana), Attraction (Ākarṣaṇa), Subjugation (Vaśīkaraṇa), Killing (Māraṇa), Eradication (Uccāṭana), etc., which are considered impossible to obtain through the service of the Lord—"those whose knowledge is stolen" (hṛtajñānāḥ), meaning whose knowledge (inner instrument/mind) has been taken away (turned away) from Lord Vāsudeva and directed towards petty deities who are considered the givers of those respective fruits; they "surrender to"—worship—"other deities" (petty deities other than Lord Vāsudeva). "Adopting this or that rule"—resorting to the rules well-known in the worship of those respective deities, such as chanting, fasting, circumambulation, prostration, etc.—with the desire to obtain those respective petty fruits, they worship only some specific ones even among the petty deities; being "controlled by their own nature"—meaning subjugated by the extraordinary latent tendencies of past practice.

How is he (the Wise one) rare? To this, He says "By desires" (kāmaiḥ), etc. "By those various desires"—meaning by the three forms of desires mentioned earlier regarding the "Distressed" (Ārta) etc. (in 7.16)—being "those whose knowledge is stolen" (hṛtajñānāḥ); to "other deities"—who are petty, such as Shiva etc., and ghosts, spirits etc.; acting by "their own nature" (svayā prakṛtyā); adopting "this or that rule"—characterized by fasting etc. in the worship of the deity—they "surrender."

Here, the meaning is this: They engaged in My service for the sake of desire, not for the sake of Liberation or Devotion. But I do not grant a desired fruit that is incompatible with Liberation and Devotion. Not experiencing that fruit, and having their knowledge of My true nature stolen by those desires—being such; controlled by "their own nature"; they worship "other deities" who, being parts of Prakṛti (Nature), give that fruit quickly.

Therefore, it is said: "Whoever is a portion of which, he worships that."

"By those various desires"—having objects like sons, cattle, heaven, etc.; "those whose knowledge is stolen away" (hṛtajñānāḥ)—whose discriminative wisdom has been taken away; they "surrender to"—reach—"other deities"—deities other than Vāsudeva, the Self.

"Adopting this or that rule"—resorting to whatever rule is well-known in the worship of [that] deity. "By nature"—by inherent disposition, meaning by specific impressions acquired in previous births; "controlled"—governed; by "their own" (svayā—belonging to themselves) nature.

Thus, it has been stated that those who surrender to Me—who possess alaukika (divine/uncommon) glory—in whatever manner, having attained perfection, eventually cross over; because such is the nature of the glory of the Unveiled Reality (anāvṛta-vastu).

However, those who do not surrender to Me belong to the Demonic path (Āsura-mārga); they surrender only to other deities.

For the sake of mundane (prākṛta) desires etc., deluded by Maya, they rotate in saṃsāra—this He states with "By desires" (kāmaiḥ), in three and a half verses.

"By their own nature"—controlled or bound by the Rajasic and Tamasic nature; or bound by My Maya (residing in them).

कामैः by desires? तैः तैः by this or that? हृतज्ञानाः those whose wisdom has been rent away? प्रपद्यन्ते approach? अन्यदेवताः other gods? तम् तम् this or that? नियमम् rite? आस्थाय having followed? प्रकृत्या by nature? नियताः led? स्वया by ones own.Commentary Those who desire wealth? children? the (small) Siddhis? etc.? are deprived of discrimination. They devote themselves to other minor gods such as Indra? Mitra? Varuna? etc.? impelled or driven by their own nature or Samskaras acired in their previous births. They perform some kinds of rites to propitiate these lower deities. (Cf.IX.23)

People, hrta-jnanah, deprived of their wisdom, deprived of their discriminating knowledge; taih taih kamaih, by desires for various objects, such as progeny, cattle, heaven, etc.; and niyatah, guided, compelled; svaya prakrtya, by their own nature, by particular tendencies gathered in the past lives; prapadyante, resort; anya-devatah, to other deities, who are different from Vasudeva, the Self; asthaya, following taking the help of; tam tam niyamam,the relevant methods-those processes that are well known for the adoration of the concerned deities.

All men of this world are 'controlled', i.e., constantly accompanied by their own nature consisting in the Vasanas (subtle impressions) resulting from relation with the objects formed of the Gunas. Their knowledge about My essential nature is robbed by various Karmas, i.e., by objects of desire corresponding to their Vasanas (subtle impressions) born of their Karmas and constituted of Gunas. In order to fulfil these various kinds of desires they take refuge in, i.e., seek and worship, other divinities who are regarded as different from Me, such as Indra and others, observing various disciplines, i.e., practising rituals which are specially meant to propitiate only these divinities.