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Ch 7 · Jñāna-Vijñāna-Yoga
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Bhagavad Gītā Chapter 7, Verse 20: Krishna to Arjuna — Jñāna-Vijñāna-Yoga

Bhagavad Gītā 7.20Chapter 7 · Jñāna-Vijñāna-Yoga · Krishna → Arjuna · anuṣṭubh
कामैस् तैस् तैर् हृतज्ञानाः प्रपद्यन्ते ऽन्यदेवताः ।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥
kāmai← kāma(41 verses)instrumental masculine plural noundesire, lust, sensual pleasures tai← tad(305 verses)instrumental masculine plural nounthat (distal demonstrative); also 3rd-person pronouns tai← tad(305 verses)instrumental masculine plural nounthat (distal demonstrative); also 3rd-person pronounr hṛta← √hṛ(4 verses)compound participle (compound member)to take, carry off (verbal root)-jñānāḥ← jñāna(64 verses)nominative masculine plural nounknowledge, wisdom, cognition prapadyante← pra-√pad(7 verses)present indicative 3rd person plural verbto take refuge in, surrender to (pra- + √pad)attested in commentariesadvaitaअन्यदेवताः प्राप्नुवन्ति वासुदेवात् आत्मनः अन्याः देवताः तं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम् आस्थाय आश्viśiṣṭādvaitaता एव आश्रित्य अर्चयन्ते।śuddhādvaitaते सिद्धिं प्राप्यान्ते तरन्ति अनावृतवस्तुमहिम्नस्तथात्वादित्युक्तम्advaita-bhaktiभजन्ते तत्तत्क्षुद्रफलप्राप्तीच्छया क्षुद्रदेवतामध्येऽपि केचित्कांचिदेव भजन्ते स्वया प्रकृत्या नियता असाधारणया पूर्वाभ् 'nya-devatāḥ← devatā(3 verses)accusative feminine plural noun(deva + -tā: god)attested in commentariesadvaitaतं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम् आस्थाय आश्रित्य प्रकृत्या स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नि
taṃ taṃ niyamam← niyamaaccusative masculine singular nounrule, restraint, observance (ni- + √yam)attested in commentariesviśiṣṭādvaitaआस्थाय तत्तद्देवताविशेषमात्रप्रीणनाय असाधारणं नियमम् आस्थाय प्रपद्यन्ते ता āsthāya← āsthāconvto take a stand on, resort to (ā- + √sthā)attested in commentariesadvaitaआश्रित्य प्रकृत्या स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नियताः नियमिताः स्वया आत्मीययाviśiṣṭādvaitaतत्तद्देवताविशेषमात्रप्रीणनाय असाधारणं नियमम् आस्थाय प्रपद्यन्ते ता prakṛtyā← prakṛti(28 verses)instrumental feminine singular nounprimordial nature (pra- + √kṛ 'do' — 'that from which all is made')attested in commentariesadvaitaस्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नियताः नियमिताः स्वया आत्मीययाviśiṣṭādvaitaपापवासनया गुणमयभावविषयया नियता नित्यान्विताः तैः तैः स्ववासनानुरूपैः गुणमयैःdvaitaस्वभावेनśuddhādvaitaराजसतामसस्वभावेन नियता बद्धा मदीयया (स्वनिष्ठया मायया) वा बद्धाःbhaktiपूर्वाभ्यासवासनया नियताः सन्तो देवताविशेषं भजन्तिadvaita-bhaktiनियता असाधारणया पूर्वाभ्यासवासनया वशीकृताः सन्तः niyatāḥ← ni-√yam(8 verses)nominative masculine plural participle nounto restrain, control (verbal root)attested in commentariesadvaitaनियमिताः स्वया आत्मीययाbhaktiसन्तो देवताविशेषं भजन्ति svayā← sva(21 verses)instrumental feminine singular nounown, selfattested in commentariesadvaitaआत्मीययाviśiṣṭādvaitaप्रकृत्या पापवासनया गुणमयभावविषयया नियता नित्यान्विताः तैः तैः स्ववासनानुरूपैः गुणमयैःśuddhādvaitaप्रकृत्या राजसतामसस्वभावेन नियता बद्धा मदीयया (स्वनिष्ठया मायया) वा बद्धाःadvaita-bhaktiप्रकृत्या नियता असाधारणया पूर्वाभ्यासवासनया वशीकृताः सन्तः
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Those whose judgment has been carried off by desires take refuge in lesser gods, following whatever rites belong to each, driven by their own accumulated nature.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Those whose discernment (viveka-vijñāna) has been stolen by desires for sons, cattle, heaven, and the like — by those very desires — take refuge in deities other than Vāsudeva, who is the Self. They observe whichever specific regimen (niyama) is prescribed for the worship of a given deity, driven by the particular saṃskāras accumulated across prior births. The tragedy is not the desire itself but the theft of discrimination: when vijñāna is lost, the devotee mistakes a partial manifestation for the Whole.

    divergence: hṛtajñānāḥ = apahṛta-viveka-vijñānāḥ; prakṛtyā = janmāntarārjita-saṃskāra-viśeṣeṇa — both phrases lifted directly from Śaṅkara's bhāṣya prose.

  • Rāmānujaviśiṣṭādvaita

    All worldly persons are perpetually bound (nityānvitāḥ) by their own nature (svā prakṛti) — a nature shot through with pāpa-vāsanā and the guṇa-constituted field of desire. Their knowledge of the Lord's true form (mat-svarūpa-viṣaya-jñāna) is thereby displaced, and they approach deities who are other than Bhagavān — mere Indra and the like — adopting those rituals that are unique to each deity's propitiation. Unlike Śaṅkara, Rāmānuja reads the binding as a relational severing from Bhagavān's own svarūpa, not merely loss of abstract discrimination.

    divergence: hṛta-mat-svarūpa-viṣaya-jñānāḥ and kevala-indrādi-devatāḥ are Rāmānuja's own formulations; tad-tad-devatā-viśeṣa-mātra-prīṇanāya distinguishes localized propitiation from universal worship.

  • Madhvadvaita

    The word prakṛti (nature) here means svabhāva — one's constitutional temperament — and Madhva's gloss explicitly equates svabhāva with saṃskāra and vāsanā, citing the lexical authority that 'svabhāvaḥ prakṛtiś caiva saṃskāro vāsaneti ca.' The jīva's eternal distinctness from Hari means that to worship another deity is not mere confusion but an ontological misplacement of dependent love. The bhāṣya is terse; detailed elaboration of svabhāva mechanics is the entire contribution.

    divergence: Madhva's bhāṣya is minimal — one sūtra-like gloss — supplying only the fourfold equation: svabhāvaḥ = prakṛtiḥ = saṃskāraḥ = vāsanā, citing śabda-pramāṇa.

  • Vallabhaśuddhādvaita

    Those who do not take refuge in Kṛṣṇa — whose transcendent glory (alaukika-mahimā) remains unveiled — are of the āsura disposition and thus fall toward other deities. Bound by the rājasa-tāmasa tendency that is either their own svabhāva or is Kṛṣṇa's own māyā (madīyayā svaniṣṭhayā māyayā), they are deluded by worldly desires (kāma, moha) and continue cycling in saṃsāra. Vallabha uniquely frames the binding as Kṛṣṇa's own māyā-śakti at work — the binding force is thus not merely karmic residue but the Lord's own līlā-power of concealment.

    divergence: Vallabha's āsuramārgīya framing and the double reading of 'svayā prakṛtyā' as either personal rājasa-tāmasa nature or 'madīyayā māyayā' are drawn directly from his bhāṣya.

  • Śrīdharabhakti

    Śrīdhara draws a clean distinction: the kāmī (desire-filled) who still worship the Supreme Lord (paramēśvara) gradually attain liberation as their desires are fulfilled and drop away. But those who are utterly rājasic or tāmasic — overwhelmed by desire — worship minor (kṣudra) deities: ghosts, spirits, yakṣas, and the like. They adopt fasts and observances specific to each such deity, driven by the vāsanā of prior practice, and they continue cycling in saṃsāra.

    divergence: Śrīdhara's bhāṣya is substantive and clean; his phrase kṣudra-bhūta-preta-yakṣādi-devatā and the contrast between paramēśvara-worship and kṣudra-devatā-worship give the rendering its organizing spine.

  • Madhusūdanaadvaita-bhakti

    Even though the desire-filled (sakāma) and the difference-perceiving (bheda-darśin) are equally present in both groups — the Lord's own devotees (ārtādi-trayaṃ) and the worshippers of minor deities — the former are nonetheless exalted because they ultimately reach mokṣa by graduated stages, while the latter obtain only petty fruits and re-enter saṃsāra. The specific kāmas here are magical-operative desires (mohana, stambhana, ākarṣaṇa, vaśīkaraṇa, māraṇa, uccāṭana) that Bhagavat-sevā cannot deliver — precisely because those are kṣudra goals. The binding agent is the pūrva-abhyāsa-vāsanā that has turned the antaḥkaraṇa away from Vāsudeva toward those minor deities.

    divergence: Madhusūdana's list of six abhicāra-type desires (mohana through uccāṭana) and the antaḥkaraṇa-turned-away formulation are distinctive to his bhāṣya and mark his synthetic voice clearly.

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