Bhagavad Gita - Chapter 9 - Shloka (Verse) 20

व्याख्या--'त्रैविद्याः मां सोमपाः ৷৷. दिव्यान्दिवि देवभागान्'--संसारके मनुष्य प्रायः यहाँके भोगोंमें ही लगे रहते हैं उनमें जो भी विशेष बुद्धिमान् कहलाते हैं, उनके हृदयमें भी उत्पत्ति-विनाशशील वस्तुओंका महत्त्व रहनेके कारण जब वे ऋक्, साम और यजुः -- इन तीनों वेदोंमें कहे हुए सकाम कर्मोंका तथा उनके फलका वर्णन सुनते हैं, तब वे (वेदोंमें आस्तिकभाव होनेके कारण) यहाँके भोगोंकी इतनी परवाह न करके स्वर्गके भोगोंके लिये ललचा उठते हैं और स्वर्गप्राप्तिके लिये वेदोंमें कहे हुए यज्ञोंके अनुष्ठानमें लग जाते हैं। ऐसे मनुष्योंके लिये ही यहाँ 'त्रैविद्याः' पद आया है।
सोमलता अथवा सोमवल्ली नामकी एक लता होती है। उसके विषयमें शास्त्रमें आता है कि जैसे शुक्लपक्षमें प्रतिदिन चन्द्रमाकी एक-एक कला बढ़ते-बढ़ते पूर्णिमाको कलाएँ पूर्ण हो जाती हैं और कृष्णपक्षमें प्रतिदिन एक-एक कला क्षीण होते-होते अमावस्याको कलाएँ सर्वथा क्षीण हो जाती हैं ऐसे ही उस सोमलताका भी शुक्लपक्षमें प्रतिदिन एक-एक पत्ता निकलते-निकलते पूर्णिमातक पंद्रह पत्ते निकल आते हैं और कृष्णपक्षमें प्रतिदिन एक-एक पत्ता गिरते-गिरते अमावस्यातक पूरे पत्ते गिर जाते हैं (टिप्पणी प0 506)। उस सोमलताके रसको सोमरस कहते हैं। यज्ञ करनेवाले उस सोमरसको वैदिक मन्त्रोंके द्वारा अभिमन्त्रित करके पीते हैं, इसलिये उनको 'सोमपाः' कहा गया है।

परंतु जो विषयवासनायुक्त अज्ञानी --, ऋक्? यजु और साम -- इन तीनों वेदोंको जाननेवाले? सोमरसका पान करनेवाले और पापरहित हुए अर्थात् सोमरसका पान करनेसे जिनके पाप नष्ट हो गये हैं ऐसे सकाम पुरुष वसु आदि देवोंके रूपमें स्थित मुझ परमात्माका अग्निष्टोमादि यज्ञोंद्वारा पूजन करके स्वर्गप्राप्तिकी इच्छा करते हैं। वे अपने पुण्यके फलस्वरूप इन्द्रके स्थानको पाकर स्वर्गमें देवताओंके दिव्य भोगोंको भोगते हैं अर्थात् देवताओंके जो स्वर्गमें होनेवाले अप्राकृत भोग हैं उनको भोगते हैं।

To demonstrate that only desireless devotees attain liberation, he introduces the topic of the transmigratory existence (Samsara) of those with desires using 'Ye punah'.

'Traividya' refers to those who study or know the three branches of knowledge (Vedas); i.e., knowers of the Vedas.

The term 'Vasvadi' (Vasus etc.) implies the inclusion of the lords of the two other libations—the Adityas and Rudras.

'Shuddhakilbishah' implies those whose sins have been expunged.

Previously it was stated that those who worship Me through methods like 'constantly chanting' or 'knowledge-sacrifice' attain Me directly or indirectly.

Now, he explains regarding the ignorant, who are devoid of devotion to God and deeply attached to mere rituals, that even by attaining heaven, their Samsara (cycle of birth and death) does not cease—starting with 'Traividya'.

'Traividya' are the sacrificers who know only the karma propounded in the Rig, Yajur, and Sama Vedas. 'Somapah' are those who drink Soma. By that very drinking of Soma, their sins blocking the attainment of heaven are cleansed ('Putapapah'). Worshipping Me through sacrifices like Agnishtoma—in the forms of Indra, Vasus, etc. (unknowingly worshipping Me, as I am essentially those forms)—they pray for 'Svargati' (passage to heaven or heaven as the goal). Attaining the 'Punyam' (fruit of merit), the world of Indra (Surendra/Purandara), they enjoy in heaven 'Divyan' pleasures—pleasures fit to be enjoyed by gods.

Even so, He demonstrates that worshipping Me is superior to worshipping other deities with the verse beginning 'Traividya'.

Listen to the destination attained by those mere ritualists who do not worship Me in any of the aforementioned ways—

'Traividya'. Those possessing the three knowledges (Rig, Yajur, Sama) are Trividya, and they are the 'Traividya'. 'Somapah'—the sacrificers who drink Soma. Worshipping Me via sacrifices, they pray for the fruit of 'Svargati' (way to heaven).

'Divyan' means supernatural pleasures that appear merely by will and are unmixed with sorrow.

The three knowledges—Rig, Yajur, and Sama—are 'Trividya'. Those devoted merely to these three are 'Traividya'.

They are not devoted to the 'Trayyanta' (Vedanta/Upanishads). The Mahatmas, devoted to Trayyanta, worship Me alone as described before, knowing Me as the One to be known by all Vedas.

But the 'Traividyas', drinking the Soma remnant from sacrifices to Indra etc., become 'Putapapa'—cleansed of sins that obstruct the attainment of heaven. Through sacrifices directed merely at Indra etc., they worship Me (who am essentially in those forms), but without knowing Me as such, they pray for passage to heaven.

Attaining the holy world of Indra, unmixed with sorrow, they enjoy divine pleasures.

Thus, the non-devotees who worship other deities for quick results and disregard Me were shown in the two verses starting 'Avajananti mam mudhah'. The devotees were described in 'Mahatmanastu'. Now, he states that for those who do not worship the Supreme Lord Sri Vasudeva either in oneness or distinctness, the cycle of birth and death is unavoidable—in the two verses starting 'Traividya mam'.

'Traividya' are those possessed of the three knowledges (Rig, Yajur, Sama) or who study/know them; meaning those intent on rituals prescribed in the three Vedas.

Worshipping Me through these sacrifices (even if unknowingly, worshipping Me in the form of Indra etc.), and drinking the Soma remnant ('Somapah'), they become cleansed of sin ('Putapapa'). They pray for 'Svargati' (passage to heaven). Attaining the holy world of Indra, they enjoy excellent divine pleasures in heaven.

Dispelling the doubt that this verse is unconnected to the previous 'Sat and Asat', he establishes the context.

'Traividya' implies those devoted only to the three Vedas (Rituals), excluding 'Trayyanta' (Vedanta/Moksha-vidya).

They are distinct from the Mahatmas who see the purport of all Vedas in the Lord.

'Somapah' refers to drinking Soma remaining from sacrifices to Indra, etc. 'Putapapa' means cleansed of sins that obstruct the attainment of heaven (not total liberation from sin).

The phrase 'worshipping Me by sacrifices' is based on the Supreme Person's perspective (that He is the recipient), not the sacrificer's understanding (since they worship Indra etc. unknowingly). Having worshipped, they pray for fruit.

'Punyam' world means a world unmixed with sorrow.

'Divyan' pleasures are distinguished from earthly ones, fit for gods.

These pleasures are transient and lead to 'Gatagatam' (cycle of return), which is ultimately sorrowful.

च्ड्ढड्ढ क्दृथ्र्थ्र्ड्ढदद्यठ्ठद्धन्र् द्वदड्डड्ढद्ध 9.21

Objection: If Brahman is attained even by external sacrifices, is there someone else worshipped in Agnishtoma etc.? If another is admitted, it leads to dualism. If it is Vasudeva alone, why is liberation not attained by them?

Answer: 'Traividya' etc. is spoken to address this. Although they worship Me alone, due to the weakness of their inner purity and by praying only for heaven, they limit their action to the fruit of heaven alone.

Therefore, their Dharma causes return (rebirth). They attain 'Gatagatam' (coming and going). It is not the inherent nature of the sacrifice to produce return (but the limitation of the doer's desire).

Suspecting a lack of connection in the subsequent text after the conclusion of Vijnana with 'Sat and Asat' (9.16-19), he says 'Tathapi' (Even so).

Although God is described as the enjoyer of all sacrifices in 'Aham Kratuh', does it mean the result is the same for Bhagavatas (devotees) and Traividyas (ritualists)? This verse answers that question.

Even though the Lord is the enjoyer everywhere, the worship performed by Bhagavatas yields superior fruit compared to that performed by Traividyas.

Thus, desireless devotees worshipping in various ways (oneness, distinctness) are gradually liberated through purification of existence and rise of knowledge.

But those who are full of desires, who do not worship God in any (liberating) way but perform rituals for selfish ends, lack purification and do not attain knowledge; they constantly experience the sorrow of Samsara—this is stated in two verses.

'Traividya' are the knowers of the three Vedas (Rig, Yajur, Sama). Worshipping Me (who am in the form of Vasus, Rudras, Adityas) through sacrifices, though unknowingly, and drinking Soma ('Somapah'), they become cleansed of sins obstructing their enjoyment ('Putapapah'). Being desirous, they pray for 'Svargati' (heaven), not for purification or knowledge.

Attaining the holy world of Indra in heaven, they enjoy 'Divyan' pleasures—delights fit for divine bodies, unobtainable by humans.

Not knowing My manifold nature described thus far, those who perform sacrifices with desires remain in the Samsara of birth and death—He states this in two verses.

'Traividya'—performers of karma described in the three Vedas. 'Somapah'—drinkers of the nectar remaining from sacrifice. 'Putapapah'—cleansed of sins (since sins are possible for workers, they are cleansed by sacrifices).

Worshipping Me by sacrifices—without knowing that sacrifices are My command and remove obstacles to devotion, and without knowing My true nature—they pray for 'Svargati' (world of Indra etc.).

'Traividya'—knowers of Rig, Yajur, and Sama Vedas. 'Mam'—Me, in the form of deities like Vasus. 'Somapah'—drinkers of Soma. By that very drinking of Soma, becoming 'Putapapa' (cleansed of sin).

Having worshipped ('Ishtva') by sacrifices ('Yajnaih') like Agnishtoma, they pray for 'Svargatim' (passage to heaven).

Attaining ('Asadya') the 'Punyam' (fruit of merit), the world of Indra ('Surendralokam'), they enjoy ('Ashnanti') 'Divyan' (divine/supernatural) pleasures of the gods ('Devabhogan').

'Traividya'—those expert in the three-fold Vedic knowledge which is of the nature of the three Gunas; thus, performers of Triguna karma. They worship specific deities through such sacrifices, but since I am essentially present there, it is said 'Mam' (Me). They pray for 'Svargati'.

'Svargati' implies worlds corresponding to their karma. As stated in the 'Nibandha': The doer of Sattvic karma attains Heaven; when merit fades, he falls headlong. The doer of Rajasic karma enjoys pleasures in Meru etc. The doer of Tamasic karma enjoys in lower worlds. All of them are subject to return.

As the Shruti says: 'Just as the world won by labor perishes here, so does the world won by merit perish there.'

Thus, those devoted to the Dharma of the three Vedas, full of desires, attain 'Gatagatam'—they experience the cycle of birth and death and fall into the path of the flow of Gunas.

त्रैविद्याः the knowers of the three Vedas? माम् Me? सोमपाः the drinkers of Soma? पूतपापाः purified from sin? यज्ञैः by sacrifices? इष्ट्वा worshipping? स्वर्गतिम् way to heaven? प्रार्थयन्ते pray? ते they? पुण्यम् holy? आसाद्य having reached? सुरेन्द्रलोकम् the world of the Lord of gods? अश्नन्ति eat (enjoy)? दिव्यान् divine? दिवि in heaven? देवभोगान् the divine pleasures.Commentary May aspirants climb up to a certain height on the ladder of Yoga. They are irresistibly swept away by the temptation of the higher planes (the heaven? and the plane of the celestial beings? etc.). They lose their power of discrimination and right understanding and thery lose themselves in heavenly enjoyments. The dwellers of the higher planes? the shining ones? tempt the aspirants in a variety of ways. They say unto them? O Yogi? we are very much pleased with your austerities and dispassion? spiritual practices and divine alities. This is the plane for your final resting which you have obtained through your merit and your austerities. We are all your servants to obey your orders and carry out your commands or behests. Here is the celestial car for you. You can move about anywhere you like. Here are the celestial damsels to attend on you. They will please you with their celestial music. Here is the wishfulfilling ree which will give you whatever you want. Here is the celestial nectar in the golden cup? which will make you immortal. Here is the celestial lake of supreme joy. You can swim freely in this lake. The uncautious Yogi is easily carried away by the invitations of the gods and the sweet flowery speeches. He gets false satisfaction or contentment. He thinks that he has reached the highest goal of Yoga. He yields to the templations and his energy is dissipated in various directions. As soon as his merits are exhausted he comes down to this earthplane. He will have to start his upward climb on the spiritual lader once more. But that dispassionate Yogi who is endowed with strong discrimination rejects ruthlessly these invitations from the gods? marches boldly on his spiritual path and stops not till he attains the highest rung on the ladder of Yoga or the highest summit on the hill of knowledge or Nirvikalpa Samadhi. He is fully conscious that enjoyments in heaven are as much worthless as those of this illusory world. The pleasures of heaven are subtle? exceedingly intense and extremely intoxicating. That is the reason why the uncautious? nonvigilant and less dispassionate aspirant yields easily to the temptations of the higher planes. Even in this physical plane? in the West and in America where there is abundance of wealth? plenty of dollars and gold? people enjoy subtle and intense sensual pleasures. Every day scientists bring out new inventions? new forms of sensual pleasures for the gratification of the mischievous and revolting senses. Even an abstemious man of simple habits of India becomes a changed man when he lives in America or Europe for some time. He yields to the temptations. Such is the power of Maya. Such is the influence of temptation. Such is the strength of the senses. That man who is endowed with strong discrimination? sustained dispassion? good selfanalytic power? and burning yearning for liberation? can resist temptations and he aloen can be really happy. He alone can attain the highest goal of life? the final beatitude or the sublime vision of the Infinite.Those who drink the Soma juice are purified from sin.Sacrifices Such as the Agnistoma? Jyotistoma. They worship Me as the Vasus and other deities (Rudras and Adityas) by sacrifices such as the Agnistoma.Indra is the Lord of the gods. He is called Satakratu because he had performed a hundred sacrifices. The divine pleasures are the supernatural pleasures of the heaven.DivyaBhoga An enjoyment that is beyond the reach of man or an enjoyment that can be had only by the celestial body of the gods or an enjoyment given by the gods in the heaven. The term Bhoga indicates sensual pleasures. Though the heavenly pleasuresare of a very subtle nature? yet,they are sensual pleasures only. (Cf.II.45)

Those, again, who are ignorant and desirous of pleasures, trai-vidyah, who are versed in the three Vedas, who know the Rk, Yajus and Sama Vedas; somapah, who are drinkers of Soma; and who, as a result of that very drinking of Soma, are puta-papah, purified of sin; prarthayante, pray for; the svargatim, heavenly goal, the attainment of heaven-heaven itself being the goal [Ast. adds this portion-svareva gatih, heaven itself being the goal.-Tr.]-; istva, by worshipping; mam, Me, existing in the forms of gods such as the Vasus and others; yajnaih, through sacrifices such as the Agnistoma etc. And asadya, having reached; surendra-lokam, the place (world) of the kind of gods, of Indra; (which is) punyam, the result of righteousness; te, they; asnanti, enjoy; divi, in heaven; the devyan, divine, heavenly, supernatural;; deva-bhogan, pleasures of gods.

The three Vedas consist of the Rk, Yajus and Saman. The followers of the three Vedas are called 'Trai-vidyah', but they are not devoted to Vedanta (or Trayyanta). The great souls, who rely on Vedanta, know Me, as mentioned before, to be the only object to be known from all the Vedas. Considering Me as the highest object of attainment, they worship Me through singing My names etc., caused by deep devotion to Me, and also through the sacrifice of knowledge.
But the followers of the three Vedas drink the Soma beverage, forming the remainder of sacrifices in honour of Indra and other divinities, as prescribed by the Vedas. They are thery purified of evil that stand in the way of attainment of heaven. In these sacrifices, in which Indra etc., are regarded as divinties, they really worship Me in the forms of these divinities. They 'however' do not know that I abide in them in that way, and so they pray for the way to heaven etc. After attaining the world of Indra, which is free from unhappiness, they enjoy everywhere the divine pleasures.