Bhagavad Gita - Chapter 7 - Shloka (Verse) 22

व्याख्या--स तया श्रद्धया युक्तः ৷৷. मयैव विहितान्हि तान् मेरे द्वारा दृढ़ की हुई श्रद्धासे सम्पन्न हुआ वह मनुष्य उस देवताकी आराधनाकी चेष्टा करता है और उस देवतासे जिस कामनापूर्तिकी आशा रखता है, उस कामनाकी पूर्ति होती है। यद्यपि वास्तवमें उस कामनाकी पूर्ति मेरे द्वारा ही की हुई होती है; परन्तु वह उसको देवतासे ही पूरी की हुई मानता है। वास्तवमें देवताओंमें मेरी ही शक्ति है और मेरे ही विधानसे वे उनकी कामनापूर्ति करते हैं।
जैसे सरकारी अफसरोंको एक सीमित अधिकार दिया जाता है कि तुमलोग अमुक विभागमें अमुक अवसरपर इतना खर्च कर सकते हो, इतना इनाम दे सकते हो। ऐसे ही देवताओंमें एक सीमातक ही देनेकी शक्ति होती है; अतः वे उतना ही दे सकते हैं, अधिक नहीं। देवताओंमें अधिक-से-अधिक इतनी शक्ति होती है कि वे अपने-अपने उपासकोंको अपने-अपने लोकोंमें ले जा सकते हैं। परन्तु अपनी उपासनाका फल भोगनेपर उनको वहाँसे लौटकर पुनः संसारमें आना पड़ता है (गीता 8। 16)।यहाँ 'मयैव'कहनेका तात्पर्य है कि संसारमें स्वतः जो कुछ संचालन हो रहा है, वह सब मेरा ही किया हुआ है। अतः जिस किसीको जो कुछ मिलता है, वह सब मेरे द्वारा विधान किया हुआ ही मिलता है। कारण कि मेरे सिवाय विधान करनेवाला दूसरा कोई नहीं है। अगर कोई मनुष्य इस रहस्यको समझ ले, तो फिर वह केवल मेरी तरफ ही खिंचेगा।

मेरे द्वारा स्थिर की हुई उस श्रद्धासे युक्त हुआ वह उसी देवताके स्वरूपकी सेवा पूजा करनेमें तत्पर होता है। और उस आराधित देवविग्रहसे कर्मफलविभागके जाननेवाले मुझ सर्वज्ञ ईश्वरद्वारा निश्चित किये हुए इष्ट भोगोंको प्राप्त करता है। वे भोग परमेश्वरद्वारा निश्चित किये होते हैं इसलिये वह उन्हें अवश्य पाता है यह अभिप्राय है। यहाँपर यदि हितान् ऐसा पदच्छेद करें तो भोगोंमे जो हितत्व है उसको औपचारिक समझना चाहिये क्योंकि वास्तवमें भोग किसीके लिये भी हितकर नहीं हो सकते।

"Strives" (īhate) means accomplishes.

Anticipating the doubt, "If the fruit is obtained through the grace of the worshipped deity, what is the need for the Lord?", He states that He alone is the giver of the fruit because He is the Omniscient One, the knower of the apportionment of the fruits of actions, and the Presiding Ruler over those respective deities; [this is explained] with "By the Omniscient" (sarvajñena).

Relying on the Śruti text "The One who fulfills the desires of the many," he explains the two words "indeed those" (hi tān) with "Because" (yasmāt). Refuting the view that "beneficial" (hitān) is a single word, he says "Indeed those" (hitān i.e., hi + tān).

Anticipating the doubt, "When the primary meaning is possible, why resort to the figurative?", he says "Not indeed" (na hi).

He who wishes to worship a specific deity-body, being endowed with that unswerving faith ordained by Me, "strives"—makes effort, acts—for the "propitiation" (rādhanam), meaning worship or winning over (arjanam), of that deity-body. And "thereafter" (tataḥ)—from that worshipped deity-body—he certainly obtains the desires he sought.

"Hi" (For)—because they are "ordained"—created—by Me, the Lord who knows the apportionment of the fruits of actions.

Regarding the reading "Atas tān hi" (Therefore those indeed) implying "this is evident": since this [dependence of deities] is not clear in the world or in scriptures that proclaim the independence of those respective deities, the Teachers [Acharyas] did not explain it that way.

And if the word-split is taken as "hitān" (beneficial), then the "beneficial nature" of desires—which are actually non-beneficial—must be imagined as figurative (aupacārika).

"Whichever" (yāṃ yām) "form" (tanum)—possessing the forms of Brahma and others. And it is stated in the Nāradīya [Purana]: "There is an end for the devotees of Brahma and others, but endlessness for My devotees."

Also, from the context of the answers to questions like "To what goal does the liberated one go, and of what nature is liberation?" (Mahabharata 12.334.3) in the Mokṣadharma section. And also from [questions] like "In the incarnation of Mahavishnu, where is the devotee liberated?" in the Brahma Vaivarta [Purana].

"And thereafter" (tataś ca)—being endowed with that faith, he "strives" (īhate)—wishes—for the "worship" (ārādhanam) of that form, meaning its subjugation (vaśīkaraṇam) along with the means (sādhana).

And thereafter he obtains "desires"—objects of enjoyment. Those which are "ordained" (vihitān)—decreed—by Me alone. "Beneficial" (hitān) means desired (īpsitān).

By this, the subservience of all deities to His own command is demonstrated.

He, endowed with that unhindered faith, "strives"—makes effort—towards the worship of that [deity] Indra, etc. "Then"—from that worship of the deity like Indra, etc., who is My body—he obtains "those very" desires he longed for, which are "ordained" by Me alone.

Although at the time of worship he does not know that "Indra and others are My bodies, and therefore that worship is worship of Me," nevertheless, since it is in reality worship of Me, I alone grant what is desired by the worshipper.

And thereafter, he with that... (tataśca sa tayā) etc. That devotee, with that firm faith, "strives" (īhate) for—performs—the worship of that form.

"And thereafter" (tataśca)—he obtains "those desires" (tān kāmān)—which were resolved upon—"from that" (tataḥ), i.e., from that specific deity. However, they are "ordained" (vihitān)—created—by Me alone, who am the Inner Controller of those respective deities. "Hi" means it is indeed evident; because even those respective deities are under My control and are My forms; this is the meaning.

In the verse "Sa taya" (He with that), repetition (vipsa) should be understood as before (that respective faith). By "Taya" (With that), to indicate that it refers to the relevant form presented, "Nirvighnaya" (With unhindered/steady) is said. Although previously indicated by the feminine words 'Devata' and 'Tanu', by the masculine "Tasya" (Of him), it refers to the respective Deva present in the mind. Because "Worshippers of Devas go to Devas" (7.23) is indeed said immediately after; with this intention, "Tasya" is explained as "Of Indra etc."

Although the word-split "Tasyah" (Of her) is possible, still since 'Radhanam' without prefix is not famous in the sense of 'Aradhanam' (Worship), that is disregarded. Or else, this is a statement of resultant meaning, and "Radhanam" is indeed the word-split. "Tatah" (From that)—is the indication of what is to be explained. Its explanation is "From the worship of Indra etc. deities who are My bodies."

This is the intention: "Tatah" referring to Indra etc. is weak, because of the statement "Ordained by Me alone" which speaks of Himself as the fruit-giver. Therefore, "caused by that" (worship) is alone required here. Therefore, "He desires the worship of that"—thus it is indeed a reference to the 'Worship' presented principally.

In "Hi tan" (Indeed those), 'Hi' is an indeclinable. And since everywhere there is indication by the word 'Tat' (That), in "Kaman" (Desires) also, the adjective "Tan" (Those) is appropriate; and it is required to indicate the Lord's nature of granting all desired objects. And the statement of "Hitatva" (Beneficial nature - reading 'Hitan') is contrary to the context. Because "But finite is the fruit of those of small intelligence" (7.23)—thus the text proceeds to censure them; with this intention, "Taneva hi" (Those very)—meaning "Self-desired"—is said.

"How is there fruit-giving by You for one devoid of knowledge about You?"—here he states the intent of the restriction "Mayaiva" (By Me alone)—with "Yadyapi" (Although). This too is recalled here—he states the restrictive meaning of 'Yadyapi' as "Mad-aradhanatvat" (Because of being My worship)—"For I am (the enjoyer) of all sacrifices" (9.24)—this should be contemplated here. And the Shruti: "Sacrifices and charities, born in many ways and being born, the Navel of the Universe supports the world" (Mahanarayana 1.6).

वह भक्त उस श्रद्धा से युक्त होकर अपने इष्ट देवता की आराधना करता है जिसके फलस्वरूप वह देवता उसकी इच्छा को पूर्ण करता है। परन्तु भगवान् कहते हैं कि वास्तव में कर्मफलदाता वे ही हैं। सर्वज्ञ सर्वशक्तिमान परमात्मा ही समस्त जगत् का आदि कारण होने से मनुष्य को कर्म करने की और देवताओं को फल प्रदान करने की सार्मथ्य उन्हीं से प्राप्त होती है। इष्टानिष्ट फलों की प्राप्ति से सुख दुखादि का अनुभव अन्तकरण में होता है जिसे आत्मचैतन्य प्रकाशित करता है। उसके बिना इस प्रकार का कोई अनुभव प्राप्त नहीं हो सकता।श्रद्धा के साथ किये हुये पूजन से ईश्वर द्वारा विधान किये हुए नियम के अनुसार फल प्राप्त होता है। यहाँ श्रीकृष्ण अपने परमात्म स्वरूप के साथ तादात्म्य करके कहते हैं वे इष्ट फल मेरे द्वारा ही दिये जाते हैं।अविवेकी लोग अनित्य भोगों की कामना करते हैं इसलिए उन्हें कभी शाश्वत शान्ति प्राप्त नहीं होती अत 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.

To refute the perception that "the Lord's body is the form of Rama, Krishna, etc." [in the context of 'worshipping other bodies'], he says "Yam yam" (Whichever).

Why this? Because of the statement of 'finite fruit' for their devotees in "But finite is the fruit of theirs" (7.23). And that (finite fruit) is possible in grasping Brahma etc., but impossible in grasping the Lord; with this intent he says "Uktam cha" (And it is said). "Of the fruit"—is the remainder.

Also from the context of sentences resolving questions like "Gati is that which is gone to" etc. Due to multiplicity, examples are not given; this is the purport.

(Objection) "Let there be infinite fruit for devotees of the Original Form; but what is the contradiction in accepting finite fruit for devotees of Incarnation-bodies?" To this he says "Avatara" (Incarnation). And in which incarnation (would it be so)?

That desirous person, endowed with that steady faith ordained by Me, "strives" (īhate) for—accomplishes—the "propitiation" (rādhanam), i.e., worship, of that deity-body.

Even without a prefix (upasarga), the causative root rādh is used here in the sense of worship. For if it had the prefix, the long vowel 'ā' would be heard [as ārādhanam].

And "from that" (tataḥ)—from the presence of that deity-body—he obtains "desires" (kāmān), those wished-for objects previously resolved upon.

"Hi" means it is well-known. [They are] "ordained" (vihitān)—created at the time of the ripening of those respective fruits—by Me alone, the Omniscient One, the Bestower of fruits of all actions, the Inner Controller of those respective deities. Or, [reading hitān as] "beneficial"—meaning dear to the mind—is a single word.

The meaning is: even though they are non-beneficial, they appear as beneficial.

Thereafter, he performs the worship of that [deity] with the faith created by Me; this He states with "He with that" (sa tayā). He, endowed with that faith created by Me, "strives" (īhate)—performs—the worship of that form.

"From that" (tataḥ)—from faith, [meaning] from his own pure inner instrument (mind)—he obtains "those desires" (tān kāmān)—which are the forms of his own wishes—which are "ordained" (vihitān)—created—by Me alone. Otherwise, without My command, the gods and others do not have the power. Therefore, the meaning is that he "obtains" (labhate) that which is certainly ordained by Me alone.

He, being endowed with that faith ordained by Me, "strives"—makes effort—for the "propitiation" (rādhanam), meaning worship, of that deity-body. And "from that" (tataḥ)—from that worshipped deity-body—he obtains the "desires" (kāmān), the objects sought; which are "ordained" (vihitān)—created—by Me alone, the Supreme Lord, the Omniscient, by virtue of knowing the apportionment of the fruits of actions. "Those indeed" (tān hi)—since those desires [fruits] are ordained by the Lord, therefore he certainly obtains them; this is the meaning.

In the word-split "beneficial" (hitān), the beneficial nature of desires must be imagined as figurative (upacarita); for desires are indeed not beneficial to anyone.

Since those indiscriminating and desirous people possess finite means and activities, therefore...

"And thereafter, he with that..." (tataś ca sa tayā), etc. "From that" (tataḥ)—from the worshipped deity who is a part (aṅga) of Me—he obtains "desires," which are "ordained"—created—by Me alone, the Whole (aṅgin); he attains them.

Although that devotee, even at the time of worship, worships that [deity] alone without knowing Me as the Whole (avayavin); still, since in reality it is worship of Me, he obtains the fruit created indeed by Me.

Just as an object given to the body is in reality given to the self (ātman), so indeed the worship of the Self is the primary thing, like watering the root of a tree; this is the sentiment.

सः he? तया with that? श्रद्धया with faith? युक्तः endowed? तस्य of it? आराधनम् worship? ईहते engages in? लभते obtains? च and? ततः from that? कामान् desires? मया by Me? एव surely? विहितान् ordained? हि verily? तान् those.Commentary The last two words Hi and Tan are taken as one word? Hitan meaning benefits. This is another interpretation. The devotee who worships the lesser gods attains the objects of his desire (minor psychic powers? etc.). Those objects are ordained by the Lord only as He alone knows exactly the relation between the actions and their results or rewards and as He is the Inner Ruler of all beings. Unwise or undiscriminating people only take recourse to the means of getting these finite rewards which can hardly give entire satisfaction. Pitiable indeed is their lot They have,no power of eniry (VicharaSakti) or right understanding. They get hold of pieces of glass instead of attaining the jewel of the Self? of incalculabe value.

Yuktah,being endued; taya, with that; sraddhaya, faith, as granted by Me; sah, that person; ihate, engages in; radhanam, i.e. aradhanam, worshipping; tasyah, that form of the deity. And labhate, he gets; tan hi, those very; kaman, desired results; tatah, there-from, from that form of the deity which was worshipped; as vihitan, they are dispensed, meted out; maya eva, by Me alone, who am the omniscient, supreme God, because I am possessed of the knowledge of the apportionment of the results of actions.
The meaning his that he surely gets those desired results since they are ordained by God.
If the reading be hitan (instead of hi tan), then the beneficence (-hita means beneficent-) of the desired result should be interpreted in a figurative sense, for desires cannot be beneficial to anyone!

He, endowed with that faith without obstacles, performs the worship of Indra and other divinities. Thence, i.e., from the worship of Indra and other divinities, who constitute My body, he attains the objects of his desire, which are in reality granted by Me alone. Although he does not know at the time of worship that divinities like Indra, who are his objects of worship, are My body only, and that worship of them is My worship, still, inasmuch as this worship is, in reality, My worship, he attains his objects of desire granted by Me alone.