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aGita : Ch-7. Slo-20.

Srimad Bhagavad-Gita :

Chapter-7. ( Jnana-vijnana-yogam)

Slokam-20. ( Those deprived of discriminatio by various desires impelled by their vasanas, /natures   worship demigods adapting to the applicable rites and rituals.)

kamaistaistairhrtajnanah    prapadyantenyadevatah,

tam    tam   niyamamasthaya    prakrtya    niyatah    svaya.

taiah   taiah   kamaiah   =    by   different   types    of    desires;

hrtajnanah   =   those    who    lost    jnanam   ( discrimination ability );

svayam     prakrtya    niyatah   =   and   impelled   by   one's   own   nature   (  by   self    vasanas );

tam   tam   niyamam    asthaya   =   according   to   rules   and   regulations    (  achara-s / rites  & rituals)

anyadevatah    prapadyante   =    ( they )   depend   other   devata-s   (  demigods ).

So previously Lord Krishna revealed just how rare and difficult it is to meet an enlightened jnani or knower of God among the four virtuous types of beings. He also deliberated on the other three types being artto the afflicted, jijnasur the seekers of liberation and artharthi the seekers of wealth and how when gradually becoming free from desire and attachment they also attain moksa or liberation from samsara or the cycle of birth and death. Now Lord Krishna speaks of those who are not devoted to Him but are attracted to the various demigods such as Surya or Kali due to being in raja guna the mode of passion or the worship of vague impersonal conceptions of god without even a name, form or qualities being in tama guna the mode of ignorance.

All those rooted in both raja and tama guna have their minds bound and chained by uncountable mundane desires from innumerable previous lifetimes and they remain trapped and caught in samsara or the endless cycle of birth and death. In this verse Lord Krishna is showing the superiority of His devotees by stating hrta janah meaning those whose intelligence is stolen by being deviated away from devotion to the Supreme Lord and diverted to lesser gods with inferior conceptions for the fulfillment of material desires like wealth, power, dominion.

Such persons in tama guna worship demoniac and nefarious beings with the help of incantations and magic formulas for hypnotizing, stupefying, subjugating and even killing an enemy or troublesome adversary who is an obstacle to accomplishing their desires. Those in raja guna choose to offer hymns of adulation and service of adoration to the demigods for quick gratification for their trivial desires. Both engage in initiation, recitations of prayers and declarations from the texts of such sects, vows and rituals. All these activities are governed by one's individual nature in the form of tendencies conscripted from desires entertained in previous births from time immemorial.

It has been previously confirmed that the virtuous who still possess desires and worship the Supreme Lord for the fulfillment of these desires get them and eventually they gradually attain moksa or liberation from material existence. But those who are not devoted to Lord Krishna are overtly in raja guna or the mode of passion as well as those who are situated in tama guna or modes of ignorance being overwhelmed by their expectations to gratify their desires, they give homage to the minor demigods such as Surya or Kali and worship them to obtain the fulfillment of their material desires. What do they do to accomplish this? They worship the demigods by fasts, hymns of praise, celebrating the demigods special days etc.

Thus they remain in bondage continuously revolving in samsara or the endless cycle of birth and death. This is what is being stated in this verse and the next three. Dismally lacking in discrimination due to overpowering desires regarding wealth, power, fame, victory and the like; such persons eagerly worship inferior non-eternal beings for their desired material goals and these types have even been known to give their allegiance to ghosts, spirits and horrendous demons to receive coveted material goals. What do these types do to acquire this?

They engage in abominable activities like sacrifices of animals and even humans. They allow themselves to be possessed by demoniac spirits and they perform evil magic etc. All these inclinations are the result of internal impressions from the subtle body due to latent tendencies derived from innumerable habits in past life activities.

Worldly minded people are impelled by material motivations. That they are governed by the inclinations of such motivations is what Lord Krishna is indicating here. These inclinations are the external tendencies which impels one to desire interaction with physical objects and arise from subconscious influences resulting from reactions of sinful activities in past life experiences. These subconscious influences give birth to new cravings for sense gratification.

These cravings and desires divert people from true knowledge concerning the Supreme Lord Krishna although this knowledge has always been available. In order to satisfy their material cravings and desires most people resort to inferior formless and impersonal conceptions of god, which never reveal any knowledge of the eternal atma or soul within all sentient beings nor its inherent relationship with the Supreme Lord.

Others pray to the demigods for specific material gains such as wealth and power and following the ritualistic rules and regulations place their faith in them. Still others of perverted natures appease dark, demoniac forces; worshiping them for abominable things.

The compound word hrta-jnanah means one whose spiritual intelligence has been diverted by distortion. This is due to their inherent natures, innate attributes and over attraction to sense gratification. Being enslaved by cravings they choose a path away from Lord Krishna which looks most likely to grants them their material desires and they ingratiate themselves unto the demigod of their choice.

The Supreme Lord is not averse to those who worship the demigods but He makes a distinction between worship to Him and worship to others. The results of worshiping all other gods is temporary and fleeting because the inherent power invested in them has limitations being only applicable to the material worlds; but the results of worshiping the Supreme Lord are permanent and eternal because unlimited power is possessed by Him

NEXT : What   step   Lord   takes  against   those,  who   work   hard   to   fullfil   desires ...

To be continued ....


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Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

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Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …