FolioCorpusBhagavad-gītā

Bhagavad-gītā 7.22

स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च तत: कामान्मयैव विहितान्हि तान् ॥ २२ ॥
sa tayā śraddhayā yuktas
[sa tayaa shraddhayaa yuktas]
tasyārādhanam īhate
[tasyaaraadhanam eehate]
labhate ca tataḥ kāmān
[labhate cha tatah kaamaan]
mayaiva vihitān hi tān
[mayaiva vihitaan hi taan]
Word-for-word
saḥ — he tayā — with that śraddhayā — inspiration yuktaḥ — endowed tasya — of that demigod ārādhanam — for the worship īhate — he aspires labhate — obtains ca — and tataḥ — from that kāmān — his desires mayā — by Me eva — alone vihitān — arranged hi — certainly tān — those .
Blended reading (Sanskrit + English inline)
sa tayā śraddhayā yuktas
saḥ
he
tayā
with that
śraddhayā
inspiration
yuktaḥ
endowed
tasyārādhanam īhate
tasya
of that demigod
ārādhanam
for the worship
īhate
he aspires
labhate ca tataḥ kāmān
labhate
obtains
ca
and
tataḥ
from that
kāmān
his desires
mayaiva vihitān hi tān
mayā
by Me
eva
alone
vihitān
arranged
hi
certainly
tān
those .
Important Words
  • yuktaḥ — endowed
    Past participle of √yuj (to join, to link). Endowed-with, yoked-to. Paired with śraddhayā in the verse — the worshipper now operates with steady faith, granted in 7.21. The verses are sequential: faith granted, worship executed, results obtained.
  • ārādhanam — for the worship
    From ā + √rādh (to please, to satisfy). Worship as the satisfying of a deity. Note: the verse uses ārādhana (proper worship), not mere ritual — the devotee really worships, and really gets the result.
  • kāmān — his desires
    Accusative plural of kāma. The plurality matters — many desires fulfilled. The verse is not denying that demigod-worship works. It does work. The system is functional. The verse only relocates the source.
  • vihitān — arranged
    Past participle of vi + √dhā (to arrange, to dispense). Coupled in the verse with mayā eva (by Me alone). The phrase is doctrinally decisive: demigods are intermediaries; the actual disbursing agent is Kṛṣṇa. Compare 9.23, which sharpens this further.
Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Faith leads to worship, worship to results. The seeker thinks the deity delivered — but Kṛṣṇa quietly notes: the boons are ordained by Him alone. The intermediary works, yet ownership of the outcome belongs to the underlying Lord.
Further notes (विवरण · Vivaraṇa)
The deities are real but their power is delegated. 'Mayaiva vihitāḥ' is the key: Kṛṣṇa is the dispenser of every karmic outcome, regardless of which devatā mediated. This metaphysics keeps the Gītā's strict monotheism intact while not denigrating the popular pantheon. The seeker's misunderstanding is harmless to receiving the result — but it limits the result's nature, as 7.23 will state.
Prose order (अन्वय · Anvaya)
सः तया श्रद्धया युक्तः (सन्) तस्य आराधनम् ईहते, ततः च तान् कामान् लभते — हि (ते तु) मया एव विहिताः ।
saḥ tayā śraddhayā yuktaḥ (san) tasya ārādhanam īhate, tataḥ ca tān kāmān labhate — hi (te tu) mayā eva vihitāḥ |
Endowed with that faith, he undertakes the worship of that deity and obtains his desires from it — but in fact those very desires are arranged by Me alone.
Word split (पदच्छेद · Padaccheda)
सः तया श्रद्धया युक्तः तस्य आराधनम् ईहते । लभते च ततः कामान् मया एव विहितान् हि तान् ॥
saḥ tayā śraddhayā yuktaḥ tasya ārādhanam īhate | labhate ca tataḥ kāmān mayā eva vihitān hi tān ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सः saḥ तद् pron. (pronoun) nom.sg. (nominative singular)m. he
तया tayā तद् pron. (pronoun) ins.sg. (instrumental singular)f. with that
श्रद्धया śraddhayā श्रद्धा (f.) ins.sg. (instrumental singular) faith
युक्तः yuktaḥ √युज् p.p.p. (past passive participle) nom.sg. (nominative singular)m. endowed / joined
तस्य tasya तद् pron. (pronoun) gen.sg. (genitive singular)m. of that (deity)
आराधनम् ārādhanam आराधन (n.) acc.sg. (accusative singular) worship / propitiation
ईहते īhate √ईह् pres. (present) 3sg. ātm. (ātmanepada / middle voice) endeavors / pursues
लभते labhate √लभ् pres. (present) 3sg. ātm. (ātmanepada / middle voice) obtains
च ca ind. (conj.) and
ततः tataḥ ind. (abl. adv.) from it / thence
कामान् kāmān काम (m.) acc.pl. (accusative plural) desires / desired objects
मया mayā अस्मद् pron. (pronoun) ins.sg. (instrumental singular) by Me
एव eva ind. (emph.) alone
विहितान् vihitān वि+√धा p.p.p. (past passive participle) acc.pl. (accusative plural)m. ordained / arranged
हि hi ind. (causal/emph.) indeed
तान् tān तद् pron. (pronoun) acc.pl. (accusative plural)m. those
Purport

The demigods cannot award benedictions to their devotees without the permission of the Supreme Lord. The living entity may forget that everything is the property of the Supreme Lord, but the demigods do not forget. So the worship of demigods and achievement of desired results are due not to the demigods but to the Supreme Personality of Godhead, by arrangement. The less intelligent living entity does not know this, and therefore he foolishly goes to the demigods for some benefit. But the pure devotee, when in need of something, prays only to the Supreme Lord. Asking for material benefit, however, is not a sign of a pure devotee. A living entity goes to the demigods usually because he is mad to fulfill his lust. This happens when something undue is desired by the living entity and the Lord Himself does not fulfill the desire. In the Caitanya-caritāmṛta it is said that one who worships the Supreme Lord and at the same time desires material enjoyment is contradictory in his desires. Devotional service to the Supreme Lord and the worship of a demigod cannot be on the same platform, because worship of a demigod is material and devotional service to the Supreme Lord is completely spiritual. For the living entity who desires to return to Godhead, material desires are impediments. A pure devotee of the Lord is therefore not awarded the material benefits desired by less intelligent living entities, who therefore prefer to worship demigods of the material world rather than engage in the devotional service of the Supreme Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
22. Endowed with the faith given by Me, that person worships the devatā, and attains his desired objects, which are given only by Me.
Commentary

That person, endowed with that faith, performs (īhate) worship of that devatā. He obtains the results of that worship (kāmān) from the worship of that particular devatā. But those devatās cannot fulfill those desires. It is I who fulfill those desires.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
22. Endowed with the faith given by Me, that person worships the devatā, and attains desired objects, which are given only by Me.
Commentary

With that faith, he performs (īhate) worship of the devatā. He attains results mentioned previously (destruction of suffering etc.) which are actually produced only by Me, because of worshipping a devatā which arises from My body. Even though such a worshipper does not have proper knowledge that the devatā arises from Me, I give his the results, since I consider that such faith in the devatā is (indirectly) faith in My form.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

It is only Krishna who bestows benefits through the demigods to the living entities

Focus of Learning

(a) Demigods cannot give benedictions without permission of the Supreme Lord

Living entities may forget, that everything is the property of the Supreme Lord
But the demigods do not forget

(b) Attitude of pure devotee

Knows that everything comes from Supreme Lord
Does not ask for material benefit
Ref. CC: To worship the Supreme Lord and at the same time desiring material enjoyment is contradictory

(c) Reciprocation of Lord with pure devotee

For living entity desiring to return to Godhead, material desires are impediments
Therefore the Supreme Lord does not award material benefits to the pure devotees

(d) Demigod worship is material; Worship of the Supreme Lord is spiritual

(a) Every living entity has its own minute independence – Supreme Lord does not interfere but gives

facilities

Analogy: He is like the Supreme father for all living entities

(b) Why the All Powerful God gives facilities to the living entities to enjoy and fall into the trap of

illusory energy

If the Supersoul does not give such facilities there is no meaning of independence
Along with the facilities he also gives the ultimate instruction as the path to real happiness –“Give up all other engagements and fully surrender unto Me”

(c) Both, the living entities and the demigods are subordinate to the will of the Supreme Personality

of Godhead, and have no separate independence without the sanction of the Lord

Living entity cannot worship by his own desire
Lord inspires the particular mode of devotional attitude towards a particular demigod
Nor demigods can bestow benefit without the Supreme will
Analogy: Even a blade of grass cannot move without the will of the Lord

(d) People go to demigods for different material desires (As per the Vedic literatures)

For good health – Sun god, Surya
For education – Goddess of learning, Sarasvati
For a beautiful wife – Goddess Uma, wife of Lord Shiva
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
7.22 Yuktah,being endued; taya, with that; sraddhaya, faith, as granted by Me; sah, that person; ihate, engages in; radhanam, i.e. aradhanam, worshipping; tasyah, that form of the deity. And labhate, he gets; tan hi, those very; kaman, desired results; tatah, there-from, from that form of the deity which was worshipped; as vihitan, they are dispensed, meted out; maya eva, by Me alone, who am the omniscient, supreme God, because I am possessed of the knowledge of the apportionment of the results of actions. The meaning his that he surely gets those desired results since they are ordained by God. If the reading be hitan (instead of hi tan), then the beneficence (-hita means beneficent-) of the desired result should be interpreted in a figurative sense, for desires cannot be beneficial to anyone!
Śrī Rāmānujācārya Classical
Translation
7.22 He, endowed with that faith without obstacles, performs the worship of Indra and other divinities. Thence, i.e., from the worship of Indra and other divinities, who constitute My body, he attains the objects of his desire, which are in reality granted by Me alone. Although he does not know at the time of worship that divinities like Indra, who are his objects of worship, are My body only, and that worship of them is My worship, still, inasmuch as this worship is, in reality, My worship, he attains his objects of desire granted by Me alone.
Śrī Abhinavagupta Classical
Translation
7.22 See Comment under 7.23
Swami Sivananda Classical
Translation
7.22 Endowed with that faith, he engages in the worship of that (form) and from it he obtains his desire, these being verily ordained by Me (alone).
Commentary

7.22 सः he? तया with that? श्रद्धया with faith? युक्तः endowed? तस्य of it? आराधनम् worship? ईहते engages in? लभते obtains? च and? ततः from that? कामान् desires? मया by Me? एव surely? विहितान् ordained? हि verily? तान् those.Commentary The last two words Hi and Tan are taken as one word? Hitan meaning benefits. This is another interpretation. The devotee who worships the lesser gods attains the objects of his desire (minor psychic powers? etc.). Those objects are ordained by the Lord only as He alone knows exactly the relation between the actions and their results or rewards and as He is the Inner Ruler of all beings. Unwise or undiscriminating people only take recourse to the means of getting these finite rewards which can hardly give entire satisfaction. Pitiable indeed is their lot They have,no power of eniry (VicharaSakti) or right understanding. They get hold of pieces of glass instead of attaining the jewel of the Self? of incalculabe value.

Swami Gambhīrānanda Classical
Translation
7.22 Being imbued with that faith, that person engages in worshipping that form, and he gets those very desired results therefrom as they are dispensed by Me alone.
Shri Purohit Swami Classical
Translation
7.22 If he worships one form alone with real faith, then shall his desires be fulfilled through that only; for thus have I ordained.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.23 BG 4.12 BG 3.12 SB 4.31.14 SB 10.24.25 SB 6.3.20 CC Madhya 20.126 CC Madhya 9.264 CC Madhya 25.91 Kaṭha Upaniṣad 1.1.24Śvetāśvatara Upaniṣad 6.12
Related lectures
Personal Guidance
Endowed with such faith, he worships and gets what he desires — but it is actually I who arrange those benefits.
Practical Applications
  • Recognize that all benefits, even from secondary sources, flow through Kṛṣṇa.
  • Direct your gratitude to the actual source.
  • Stop fragmenting thanks among secondary deities.
Reflection Questions
  • Whom have I been thanking when I should be thanking Kṛṣṇa?
  • How does redirecting gratitude feel?
Analogy

A man writes a cheque against an account he doesn't know is overdrawn — but a hidden patron quietly transfers funds each time to honour the cheque. The man thinks the bank gave him the money. The patron, in love, lets him think so. So Kṛṣṇa, behind every demigod-granted boon, is the actual fund-source.

Stories
Rāvaṇa's boons from Brahmā

Through fierce austerity, Rāvaṇa won boons from Brahmā — invulnerability against gods, gandharvas, yakṣas, demons. He thought Brahmā the source of his power and Brahmā the guarantor of his security.

But behind Brahmā stood Viṣṇu. When the time came, the gift was rescinded by the very arrangement that gave it — for Rāma, an avatāra of the Supreme, slew Rāvaṇa within the very loophole the boon left open (humans, since Rāvaṇa thought them beneath asking protection from). The Rāmāyaṇa stages it as the verse's stark moral: 'these benefits are bestowed by Me alone' — and revoked by Me alone, when their term is up.

📝 My note

Source: vedabase.io

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