गीताभ्यासे 4-11 ये यथा मां प्रपद्यन्ते + 4-12 काङ्क्षन्तः कर्मणां सिद्धिं
ॐ
नमो नम:
गीताभ्यासे 4-11 ये यथा मां प्रपद्यन्ते + 4-12 काङ्क्षन्तः कर्मणां सिद्धिं
A study by S. L. Abhyankar
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In the scripting of the श्लोकाः below, orange highlighting indicates spots of पदच्छेदा:
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ४-११॥
पदच्छेदैः - ये यथा माम् प्रपद्यन्ते तान् तथा एव भजामि अहम् । मम वर्त्म अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ ४-१२॥
पदच्छेदैः - काङ्क्षन्तः कर्मणाम् सिद्धिम् यजन्ते इह देवताः । क्षिप्रम् हि मानुषे लोके सिद्धि: भवति कर्मजा ॥
(2) वाक्यांशशः विश्लेषणम्
Notes -
In 1-1 प्रपद्यन्ते is लटि प्र.पु. बहु. of प्रपद् 4 Ā. 1 To enter upon, set forward, set foot in. -2 (a) To go to or towards, approach, resort or attain to, reach
In 1-2 भजामि is लटि उ.पु. एक. of भज् भजँ सेवायाम् (to worship, to honour, to pray, to serve) भ्वादिः, ०१.११५३ उभयपदी, सकर्मकः, अनिट् Also
भज् भजँ विश्राणने (to give, to donate, to cook, to make read, to prepare food, to segregate) चुरादिः, १०.०२५९ उभयपदी, सकर्मकः, सेट्
Overall meaning of ये यथा माम् प्रपद्यन्ते तान् तथा एव भजामि अहम् - The way in which men resort to Me, in the same way I treat them.
In (2) मनुष्याः सर्वशः मम वर्त्म अनुवर्तन्ते
वर्त्मन् n. [वृत्-मनिन्] 1 A way, road, path, passage, track; वर्त्म भानोस्त्यजाशु Me.41; पारसीकांस्ततो जेतुं प्रतस्थे स्थलवर्त्मना 'by land'; आकाशवर्त्मना 'through the air'. -2 (Fig.) A way, course, an established or prescribed usage, the usual manner or course of conduct; मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः Bg.3.23;
अनुवर्तन्ते is लटि प्र.पु. बहु. of अनुवृत् 1 A. (sometimes P. also) 1 (Transitively used) (a) To go or roll after, follow, pursue; (fig.) to follow, conform to, act according to, obey, adapt oneself to, be guided by.
Overall meaning of मनुष्याः सर्वशः मम वर्त्म अनुवर्तन्ते is all people follow my path i.e. end up in me.
In (3-a) इह कर्मणाम् सिद्धिम् काङ्क्षन्तः Here
काङ्क्षन्तः is काङ्क्षत् वि. अत्र पुं. 1/3 Note काङ्क्षत् is शतृ-वि. from काङ्क्ष् काक्षिँ काङ्क्षायाम् (to desire, to long for, to wish) भ्वादिः, ०१.०७६० परस्मैपदी, सकर्मकः, सेट्
Although काङ्क्षन्तः being पुं. 1/3 qualifies to be कर्तृपदीयम् I have put it in the column of कृदन्ताः because it has its own कर्मपदम् viz. (कर्मणाम् सिद्धिम्).
In (3-b) देवताः यजन्ते, the phrase (3-a) कर्मणाम् सिद्धिम् काङ्क्षन्तः is the subject-phrase of the तिङन्तम् यजन्ते. Note यजन्ते is लटि प्र.पु. बहु. of यज् यजँ देवपूजासङ्गतिकरणदानेषु (to sacrifice, to offer to a deity, to worship, to get associated with, to give) भ्वादिः, ०१.११५७ उभयपदी, सकर्मकः, अनिट्
देवताः is स्त्री. 2/3 of देवता 1 Divine dignity or power, divinity; शाकल्य तस्य का देवतेत्यमृतमिति होवाच Bṛi. Up.3.9.10; -2 A deity, god;
Overall meaning of काङ्क्षन्तः कर्मणाम् सिद्धिम् यजन्ते इह देवताः is “those who are desirous of fulfillment of the tasks undertaken by them, they worship (different) deities.
In (4) क्षिप्रम् हि मानुषे लोके सिद्धि: भवति कर्मजा
क्षिप्रम् क्षिप्र a. [क्षिप्-रक्] (compar. क्षेपीयस्; superl. क्षेपिष्ठ) 1 Elastic (as a bow); ऋतज्येन क्षिप्रेण ब्रह्मणस्पतिः Rv.2.24.8. -2 Quick, speedy. -प्रम् 1 A measure of time = ¹⁄₁₅ of a Muhūrta. -2 The part of the hand between the thumb and the forefinger and the corresponding part of the foot. -प्रम् ind. Quickly, speedily, immediately.
कर्मजा - feminine of कर्मज वि. Note कर्मणि जायते इति कर्मजम् (उपपद-तत्पुरुषः) what is borne out of कर्म.
Overall meaning of क्षिप्रम् हि मानुषे लोके सिद्धि: भवति कर्मजा is “Soon enough in the world of humans attainment becomes, becomes regarded as borne out of कर्म.
(3) छन्दोविश्लेषणम्
ये यथा मां प्रपद्यन्ते (८ अक्षराणि) “प्रपद्य(न्ते)” एतेषां मात्राः १-२-२
तांस्तथैव भजाम्यहम् (८ अक्षराणि) “भजाम्य” एतेषां मात्राः १-२-१
मम वर्त्मानुवर्तन्ते (८ अक्षराणि) “नुवर्त(न्ते)” एतेषां मात्राः १-२-२
मनुष्याः पार्थ सर्वशः (८ अक्षराणि) “र्थ सर्व” एतेषां मात्राः १-२-१
अनुष्टुभ छन्दः in (४-११)
काङ्क्षन्तः कर्मणां सिद्धिं (८ अक्षराणि) “र्मणां सि(द्धिं)” एतेषां मात्राः १-२-२
यजन्त इह देवताः (८ अक्षराणि) “ह देव” एतेषां मात्राः १-२-१
क्षिप्रं हि मानुषे लोके (८ अक्षराणि) “नुषे लो” एतेषां मात्राः १-२-२
सिद्धिर्भवति कर्मजा (८ अक्षराणि) “ति कर्म” एतेषां मात्राः १-२-१
अनुष्टुभ् छन्दः in (४-१२)
(4) टिप्पण्यः Notes of self-study
(1) The line मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः (४-११) is ditto the same as in (३-२३). In (३-२३) the meaning was “people emulate me”. Here the meaning is “all people follow my path i.e. end up in me.” Note, the context here is ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् meaning “The way in which men resort to Me, in the same way I treat them.”
The meaning here as “all people end up in me” is also endorsed by प्रजापतिस्त्वं “You are the Lord of all creation” in (११-३९) as also यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति “Just as all flowing waters reach the seas, likewise all these fighters are entering your mouths” in (११-२८).
(2) In काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा (४-१२) the phrases कर्मणां सिद्धि: and कर्मजा सिद्धि: merit a deliberation. कर्मणां सिद्धि: means fulfillment of tasks, whereas कर्मजा सिद्धि: means special faculties developed or attained by devoted practise or by devotion and worship of specific deities. In industries radiographic quality welders are so certified. That is an example of कर्मजा सिद्धि:. Here the word देवताः denote epitomic symbols related to a particular faculty. The word यजन्ते from यज् meaning ‘to worship’ has the extended meaning as ‘energetic pursuit’
(3) By another connotation सिद्धि-s are eight superhuman faculties “अणिमा महिमा चैव लघिमा गरिमा तथा | प्राप्तिः प्राकाम्यमीशित्वं वशित्वं चाष्ट सिद्धयः ||” said to be acquired by magical means.
अणिमा = The superhuman power of becoming as small as an atom
महिमा = By this power, one can make himself heavy or great at will
लघिमा = The supernatural power of assuming excessive lightness at will
गरिमा = The supernatural power of becoming infinitely heavy
प्राप्तिः = The power of obtaining anything
प्राकाम्यं = The supernatural power of realising whatever one desires
ईशित्वं = The supernatural power of possessing absolute lordship
वशित्वं = The supernatural power to subjugate all
The magical means are implicit in the mention यजन्ते देवताः worship of specific deities.
(4) In the phrase क्षिप्रम् हि मानुषे लोके सिद्धि: भवति कर्मजा the word क्षिप्रम् means immediately, instantly. कर्मजा सिद्धि: happening क्षिप्रम् instantly brings to mind some occult practices तन्त्रविद्या which are said to give instant results. Magicians and hypnotizers also demonstrate their skills of ‘instant results’, which of course are frivolous.
But hypnotherapy is also said to be recognized as a therapy of alternative medicine especially in the field of psychiatry.
One wonders whether गीता by this quote क्षिप्रम् हि मानुषे लोके सिद्धिर्भवति कर्मजा refers to and acknowledges, maybe, endorses those practices of instant results.
(5) In this मानुषे लोके powers for miracles seem to have been recognized in all ages and in all faiths. A search on “Beatification Process” yields “A cause of beatification is part of the formal process by which a deceased person may be named a saint (canonized) in the Roman Catholic Church. ... Before a person is beatified, the church must determine that God has worked a miracle through the intercession of the Venerable one.” Biographies of many saints chronicle the miracles performed by them. Miracles seem to happen more as कर्मणां सिद्धि: fulfillment of tasks, rather of desires, than कर्मजा सिद्धि: special faculties developed or attained by devoted practise, rather, by harsh penance. The deities देवताः are said to be bestowing the powers when pleased with the harsh penance. In रामायणम् thousands of years ago there is the episode of काञ्चनमृगः actually a form assumed by मारीचः Belonging to or composed by Marīchi. -मारीचः 1 N. of a demon, son of Sunda and Tāḍakā. He assumed the form of a golden deer, and thus enticed Rāma to a considerable distance from Sītā, so that Rāvaṇa found a good opportunity to carry her off. Ability to assume any form is the सिद्धि: प्राकाम्यता.
(6) The phrase मानुषे लोके seems to point to the natural human interest to aspire for special faculties, to be zealous to stand out, to vie for one-up-manship. There is certainly a tint of ego अहङ्कारः in this eagerness.
Is that a subtle hint for self-introspection ?
शुभमस्तु !
-o-O-o-
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