काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।।4.12।।
।।4.12।।कर्मोंकी सिद्धि (फल) चाहनेवाले मनुष्य देवताओंकी उपासना किया करते हैं क्योंकि इस मनुष्यलोकमें कर्मोंसे उत्पन्न होनेवाली सिद्धि जल्दी मिल जाती है।
4.12 Kanksantah, longing for, praying for; siddim, fruition, fructification of the results; karmanam, of actions; yajante, they worship; iha, here, in this world; devatah, the gods, Indra, Fire and others- which accords with the Upanisadic text, While he who worships another god thinking, He is one, and I am another, does not know. He is like an animal to the gods (Br. 1.4.10). [This text points out that the reason for adoring other deties is the ignorance of the Self, which gives rise to the ideas of difference between the worshipped and the worshipper. As animals are beneficial to human beings, so also is the sacrificer to the gods, because through oblations he works for their pleasure!] Hi, for, in the case of those, indeed, who sacrifice to other gods and long for results; (siddhih, success; karmaja, from action;) bhavati, comes; ksiparm, ickly; manuse-loke, in the human world, because the authority of the scriptures extends only over the human world. By the specific statement, For, in the human world, success comes ickly, the Lord shows that results of actions can accrue even in the other worlds. The difference lies in this that, in the human world eligibility for [Ast. and A.A. omit adhikara, elegibility for, and read karmani.-Tr.] actions is according to castes, stages of life, etc. The fruition of the results of those actions of persons who are eligible according to castes, stages of life, etc. comes ickly. What is the reason for the rule that the competence for rites and duties according to castes, stages of life, etc. obtains only in the human world, but not in the other worlds? Or:-It has been said, Human beings, having such divisions as castes, stages of life, etc., follow My path in every way. For what reason, again, do they as a rule follow Your path alone, but not of others? This is being answered:
4.11-12 Ye yatha etc. and Kanksantah etc. Different persons with differents forms in their mind take refuge in Me. Assuming the same [respective] forms for them I favour the. Only in this manner, those who are full of Me and those who are not so-all just follow my Path. For [even the performance of sacrifices] Jyotistoma and so on, is not a different path; that is also My own will of that nature. Indeed it is going to be declared [by the Lord] as the four-fold caste-structure has been created by Me. Some one says : The Present Tense (anuvarttante) is in the sense of Potential. Just as in the sentence They take hold of the group of sixteen in the Atiratra [sacrifce], the expression They take hold of means They should take hold of in the same way in the present sentence too they follow, means they should follow. The success [of the action] viz., the enjoyment and emancipation is [achieved] here alone in this word of men and not anywhere else.
4.12 All men, desirous of the fruits of their actions, sacrifice, i.e., worship or propitiate Indra and other divinities only. But nobody worships Me abandoning attachment to fruits - Me, who am the Self of Indra and other divinities and the real enjoyer of all sacrifices. Why is this so? Because in this world of men, fruits in the form of sons, cattle, food etc., follow soon from their performance of such sacrificial rites. The phrase, the world of men implies heaven etc., also. Because the unending accumulation of evil heaped up from beginningless time has not been exhausted, all those worldly people lack discernment. Therefore they want rapid results and perform those rituals which consist of the worship of Indra and other divinities for the sake of sons, cattle, food etc., and for the sake of heaven etc. But none with his mind anguished by Samsara and aspiring for final release, practises Karma Yoga of the kind described above. Real Karma Yoga is My worship. Sri Krsna now speaks of the cause which annuls the evil obstructing the starting of Karma Yoga.
Kaangkshantah karmanaam siddhim yajanta iha devataah; Kshipram hi maanushe loke siddhir bhavati karmajaa.
kāṅkṣhantaḥ—desiring; karmaṇām—material activities; siddhim—success; yajante—worship; iha—in this world; devatāḥ—the celestial gods; kṣhipram—quickly; hi—certainly; mānuṣhe—in human society; loke—within this world; siddhiḥ—rewarding; bhavati—manifest; karma-jā—from material activities