Bhagavad Gita - Chapter 9 - Shloka (Verse) 21

व्याख्या--'ते तं भुक्त्वा स्वर्गलोकं ৷৷. कामकामा लभन्ते'--स्वर्गलोक भी विशाल (विस्तृत) है वहाँकी आयु भी विशाल (लम्बी) है और वहाँकी भोगसामग्री भी विशाल (बहुत) है। इसलिये इन्द्रलोकको विशाल कहा गया है।स्वर्गकी प्राप्ति चाहनेवाले न तो भगवान्का आश्रय लेते हैं और न भगवत्प्राप्तिके किसी साधनका ही आश्रय लेते हैं। वे तो केवल तीनों वेदोंमें कहे हुए सकाम धर्मों-(अनुष्ठानों-) का ही आश्रय लेते हैं। इसलिये उनको त्रयीधर्मके शरण बताया गया है।

वे उस विशाल -- विस्तृत स्वर्गलोकको भोग चुकनेपर ( उसकी प्राप्तिके कारणरूप ) पुण्योंका क्षय हो जानेपर इस मृत्युलोकमें लौट आते हैं। उपर्युक्त प्रकारसे केवल वैदिक कर्मोंका आश्रय लेनेवाले कामकामी -- विषयवासनायुक्त मनुष्य बारंबार आवागमनको ही प्राप्त होते रहते हैं अर्थात् जाते हैं और लौट आते हैं इस प्रकार बराबर आवागमनको ही प्राप्त होते हैं? कहीं भी स्वतन्त्रता लाभ नहीं करते।

(Doubt:) 'Then attainment of heaven is also equal to attainment of God?' Anticipating this doubt, He says—'Te tam' (They, that...) etc.
'Punye'—Meaning, when the merit which is the cause of attaining heaven (is exhausted).
The word 'Hi' is for the sake of well-known fact (Prasiddhi).

'Trayanam'—The collection of three Dharmas ordained by the three Vedas, relating to the Hotri, Adhvaryu, and Udgatri priests, is 'Tridharma'; that very thing is 'Traidharmya'.
'Tad-anuprapannah'—Those who have followed/resorted to that.

(Doubt:) 'If those desiring desires attain the desired fruit through going and coming, then their effort is desirable indeed?' Anticipating this, He says—'Gatagatam' (Going and coming/Cycle of birth and death) etc. (implying it is undesirable).

He teaches the undesirability of the Heaven-world—even though attained with great difficulty—because it is 'Sa-anta' (having an end); with 'Te' etc.
Those 'Traividyah' (Knowers of three Vedas), having enjoyed that vast—extensive—Heaven-world; when the 'Punye'—the merit in the form of sacrifice etc. yielding enjoyment—is exhausted after giving enjoyment; they 'Vishanti'—enter the mortal world. The meaning is they experience the suffering of dwelling in the womb etc.

'Evam'—In the manner described. 'Hi'—It is well known. The collection of three Dharmas—relating to Hotri, Adhvaryu, and Udgatri, taught by the three Vedas Rig, Yajur, and Sama—is 'Tridharma'; that very thing is 'Traidharmya'.

Or the reading is 'Trayidharmam'; meaning propounded by the 'Trayi' (Three Vedas). Although this reading has been explained by some, it should not be respected as it is not explained by the Bhashyakara (Shankara).

'Anuprapannah'—Following intensely. 'Kama-kamah'—Desiring desires (objects); they obtain 'Gatagatam'—Going and Coming—meaning, having experienced the pain of death, 'Going' towards the momentary Heaven etc., and then 'Coming' back to experience the pain of birth etc.; they do not obtain Independence (Freedom) anywhere, because they are dependent on Karma.

Even so (though all deities are forms of God), My worship alone is 'Vara' (better/superior) than the worship of other deities—He shows this with 'Traividyah' etc. (Verses 20-21).

'Trayi'—the Three Vedas; the Dharma stated therein is 'Trayidharma'—i.e., desire-prompted sacrifice. 'Kama-kamah'—those lusting for objects—constantly obtain 'Gatagatam'—traffic (cycle of birth and death).

And thus the Shruti (Mundaka 1.2.7): "These forms of sacrifice are indeed frail rafts, in which the 'inferior' action performed by eighteen is told. The fools who rejoice in this as the Highest Good go again and again to old age and death."

'Eighteen' means—sixteen priests (Ritviks), plus the Sacrificer (Yajamana) and his Wife.

They, having enjoyed that vast Heaven-world, when the merit which was the cause of that experience is exhausted, enter the mortal world again.

Thus, those devoid of the Knowledge established in 'Trayyanta' (Vedanta), desiring desire-prompted heaven etc., following 'only' the Dharma of the Three Vedas, obtain 'Gatagatam' (Going and Coming). The meaning is: having experienced small and unstable heaven etc., they return again and again.

But the Great Souls (Mahatmas), having performed My contemplation which is of the nature of unsurpassed love, and having attained Me who am of the nature of limitlessly unsurpassed Bliss, do not return again—He shows their distinction (in the next verse)—

And then—'Te tam' etc.
Those desirers of heaven, having enjoyed that prayed-for extensive Heaven-world—its happiness; when the merit yielding the enjoyment is exhausted, they enter the mortal world.

Again and again in this very manner, following the Dharma prescribed by the Three Vedas, the 'Kama-kamah'—desiring enjoyments—obtain 'Gatagatam' (traffic of birth and death).

Assuming that 'Traividyah' (9.20) is incoherent after 'Sadasach-chaham' (9.19), he explains the connection by showing the meaning of the topic running through the preceding and succeeding verses—'Evam Mahatmanam' (Thus, of the Mahatmas...) in Ramanuja Bhashya.

...

...

...In 'Traividyah', due to the fame of the number (three) and looking ahead to 'Trayidharmam', he specifies the Knowledge and explains the compound as 'Rig Yajur...' (Three Vidyas collected).

...If it meant 'All Vedas', there would be contradiction (as Vedas include Upanishads leading to Moksha), so to indicate it refers 'only to Karma portion', the word 'Kevalam' (Only) is used (by Ramanuja). He clarifies that—'Not devoted to Trayyanta (Vedanta)'. ...By this it is shown that the 'Fourth Vidya' (Anviksiki) mentioned elsewhere is indeed the 'Trayyanta Vidya' (Vedanta) which is the means to Moksha.

...Since Mahatmas also partake of Soma in rituals subsidiary to Vidya, to distinguish from them, he said 'Remnant of sacrifice to only Indra etc.'.

...Since 'pray for heaven' is said immediately after, the Somapana here only removes sins obstructing heaven—with this intent he said 'Purified from sins opposing attainment of heaven'.

...

...

...'Punyam' (Holy/Meritorious) is equated with 'Lokam' (World); but the world is just a fruit, not heard of as purifying; so 'Punya' here implies 'Free from sorrow which is the effect of sin that is removed by merit'—with this intent (Ramanuja) called it 'Dukhasambhinnam' (Unmixed with sorrow).

...

...'Divyan' (Divine) is stated to show difference from earthly enjoyments for the sake of enticement.

...'Vishalam' (Vast) indicates its greatness compared to earthly enjoyments. ...Since experience of heaven does not exhaust all binding merits, but one is born again due to 'Karma-shesha' (residual karma)—with this intent he said 'When the merit which was the cause of that experience is exhausted'.

...

...

...'Gatagatam' means: Pain due to being small even during experience; pain due to seeing superior happiness of Brahma etc. (like a beast to gods); greater pain due to knowing its instability; greatest pain when it ends. And the suffering of womb, disease, hell etc. due to return like a water-wheel mechanism is unbearable even to speak of, and is an endless stream—this is the idea.

जिन्होंने तीनों वेदों के कर्मकाण्ड का अध्ययन किया हो और जो स्वर्गादि फल के प्रापक यज्ञयागादि के विधिविधान भी जानते हों? ऐसे लोग यदि सकाम भावना से श्रद्धापूर्वक उन कर्मों का अनुष्ठान करते हैं? तो वे स्वर्ग लोक को प्राप्त हो कर वहाँ दिव्य देवताओं के भोगांे को भोगते हैं।सोम नामक एक लता होती है? जिसका दूधिया रस यज्ञ कर्म में प्रयोग किया जाता है और यज्ञ की समाप्ति पर अल्प मात्रा में तीर्थपान के समान इसे ग्रहण किया जाता है। इस प्रकार सोमपा शब्द से अभिप्राय यज्ञकर्म की समाप्ति से समझना चाहिए। सकाम भावना से किये गये ये यज्ञकर्म अनित्य फल देने वाले होते हैं। भगवान् श्रीकृष्ण कहते हैं कि स्वर्ग को प्राप्त जीव पुण्य समाप्त होने पर मृत्युलोक में प्रवेश करते हैं।ऐसे अविवेकी कामी लोगों के प्रति भगवान् की अरुचि उनके इन शब्दों में स्पष्ट होती है कि वेदोक्त कर्म का अनुष्ठान कर? भोगों की कामना करने वाले? बारम्बार (स्वर्ग को) जाते और (संसार को) आते हैं।परन्तु जो पुरुष निष्काम और तत्त्वदर्शी हैं? उनके विषय में भगवान् कहते हैं --

(Objection:) 'Nanu'—If Brahman-attainment (or worship) is possible even through external sacrifices, then in Agnishtoma etc., is someone 'else' worshiped? If admitted, it leads to Dualism. If you say 'Vasudeva alone' (is worshiped), then why is Liberation not attained by them? (Reply:) For this purpose, it is stated—'Traividyah' etc., 'Te tam' etc.

Although they worship Me alone; yet, due to the prayer for 'Heaven alone', and due to the weakness of their own Sattva (purity/understanding), they 'limit' the (potentially infinite) Action to the fruit of merely Heaven etc.

Therefore, their Dharma is 'Punaraavartaka' (causing return). Thus they obtain 'Gatagatam'. It is not the nature of the Sacrifice itself to produce return (it becomes so due to desire).

Since the Knowledge was concluded with "Sadasach-chaham" (9.16/19), anticipating the incoherence of the subsequent verses, he says—'Tathapi' etc.

"The statement that God is the Enjoyer of all sacrifices etc. in 'Aham kratuh' is futile"—with this hidden intent (of the opponent), if one asks: "If God is the Enjoyer everywhere, then is the fruit equal for the Bhagavatas (Devotees) and the Traividyas (Ritualists)?"—this is the answer to that; this is the intention.

'Tathapi'—Even though God is the Enjoyer everywhere, 'My Worship'—performed by Bhagavatas—is 'Vara' (Better/Superior in fruit) than that performed by Traividyas. The word 'Devata' (other deity) implies Pitris (ancestors) etc. as well. This is stated by the three verses beginning with 'Traividyah'.

(Doubt:) 'What is undesirable in that?' To this He says—'Te' etc.
Those desirous ones, having enjoyed that 'Vishalam'—extensive—Heaven-world obtained by desire-prompted merit; when the merit generating that enjoyment is exhausted, upon the destruction of that (celestial) body, they 'enter the mortal world' to take a body again. Meaning, they again experience the torture of dwelling in the womb etc.
'Evam'—Again and again in this described manner.

'Hi'—is for well-known fact.
'Traidharmyam'—Kamya Karma like Jyotistoma etc. worthy of the three Dharmas of Hotri, Adhvaryu, and Udgatri. Even in the reading 'Trayidharmam', the meaning is the same—Dharma propounded by the Three Vedas.

'Anuprapannah'—The prefix 'Anu' is in relation to previous performance in the beginningless Samsara; having returned to the human world after previous performance, they perform it again. 'Kama-kamah'—desiring divine enjoyments only, they obtain 'Gatagatam'.
Performing action they go to heaven, coming from there they perform action again—thus the stream of suffering like womb-dwelling continues for them incessantly; this is the purport.

They, having 'Asadya'—attained—the meritorious world of Indra; in 'Divi'—heaven, having 'Bhuktva'—enjoyed—the 'Vishala'—vast, capable of all sense-enjoyments—Heaven-world; when the merit is exhausted by enjoyment, they 'Vishanti'—enter/attain—the mortal world.

In this manner, abandoning... (My worship?), being 'Kama-kamah' (desirers of desires) and 'Anuprapannah' (following ritual), they obtain 'Gatagatam'—the stream of birth and death; this is the meaning.

They, having enjoyed that 'Vishalam'—extensive—Heaven-world, when the merit is exhausted, 'Vishanti'—enter—the mortal world.

Thus, in the manner described, 'Anuprapannah'—following—the 'Trayidharmam'—mere Vedic (ritualistic) action; the 'Kama-kamah'—those who desire desires—obtain 'Gatagatam'—Going and Coming. They obtain only Going and Coming; they do not obtain Independence (Freedom) anywhere—this is the meaning.

But those who are Desireless and of Right Vision—(He speaks of them next).

'Traividyah'—Experts in the Three Vedas which are Trigunatmaka (of three modes); thus performers of actions with three Gunas. Worshipping respective deities with such sacrifices—since in reality I am in them, it is said 'Mam' (Me)—they pray for the way to heaven.

'Svargatim' is an 'Upalakshana' (indicator) for worlds corresponding to their Karma. As stated in 'Nibandha': "A Sattvika person performing Sattvika karma according to Shruti attains Heaven-world surrounded by women and chariots.

Upon disappearance of merit, he falls head-down from there, and taking the residue of merit, is born in good families. One performing Rajasic karma enjoys in Meru etc. One performing Tamasic karma enjoys in lower worlds..."

(Description of various fates).

"For all, there is return; and rebirth according to Karma."

He says that—'Kshine Punye' (When merit is exhausted). Not 'when the world is exhausted'; the Shruti "Just as the world won by labor perishes here, so does the world won by merit perish there" (Chandogya 8.1.6) is merely figurative (meaning the tenure ends).

Thus, those devoted to Trayidharma and desiring desires obtain 'Gatagatam'—experiencing the cycle of birth and death, they fall into the 'Guna-Pravaha-Marga' (Path of Flow of Gunas/Samsara). This "Be born and Die" is the third evil Adharma/Guna-Pravaha path stated. In that Adharma-Pravaha path, Jivas are not accepted in any (true) form, but only through Maya—this is the conclusion.

ते they? तम् that? भुक्त्वा having enjoyed? स्वर्गलोकम् heavenworld? विशालम् vast? क्षीणे at the exhaustion of? पुण्ये merit? मर्त्यलोकम् the world of mortals? विशन्ति enter? एवम् thus? त्रयीधर्मम् of the three Vedas? अनुप्रपन्नाः abiding by? गतागतम् the state of goind and returning? कामकामाः desiring desires? लभन्ते attain.Commentary When the accumulated merit (the cause of heavenly pleasures) is exhausted? they descend to this world. They come and go. They have no independence.The Dharma of the three Mere Vedic ritual? enjoined by the three Vedas. KamaKamah The people whose minds are filled with Vasanas or worldly tendencies.

Bhuktva, after having enjoyed; tam, that: visalam, vast; svargalokam, heavenly world; te, they; visanti, enter into; this martyalokam, human world; ksine, on the exhaustion; of their punye, merit. Evam, thus, indeed; anuprapannah, those who follow in the manner described; trai-dharmyam, [A variant reading is trayi-dharmam.-Tr.] the rites and duties prescribed in the three Vedas-merely the Vedic rites and duties; and are kama-kamah, desirous of pleasures; labhante, attain; only gata-agatam, the state of going and returning, but never that of independence. This is the meaning.

After enjoying the spacious world of heaven, they return to the world of mortals when the meritorious Karma forming the cause of that experience is exhausted. Thus, lacking in the knowledge established in the Vedanta and desiring only the attainment of heaven etc., they who follow the teaching of the three Vedas on sacrificial rites, come and go. After enjoying the trifling and transient pleasures of heaven, they return to Samsara again and again.
But the great souls meditating on Me, who am incomparably dear to them, attain boundless and unsurpassed bliss and do not return to Samsara.
Sri Krsna desribes their distinguishing features: