त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते। ते पुण्यमासाद्य सुरेन्द्रलोक मश्नन्ति दिव्यान्दिवि देवभोगान्।।9.20।।
trai‑vidyāḥ māṃ soma‑pāḥ pūta‑pāpāḥ yajñaiḥ iṣṭvā svarga‑tiṃ prārthayante। te puṇyam āsādya sura‑indra‑lokam mānsanti divyān divi deva‑bhogān।।9.20।।
Translation
Those who know the three Vedas, worship Me while drinking the purified soma, performing sacrifices and seeking the realm of heaven. By attaining pious merit they enjoy the celestial world of Indra and the pleasures of the gods.
Word Meanings
trai‑vidyāḥ — the knowers of the three Vedas; māṃ — Me; soma‑pāḥ — drinkers of soma juice; pūta‑pāpāḥ — purified of sins; yajñaiḥ — with sacrifices; iṣṭvā — having performed; svarga‑tiṃ — the realm of heaven; prārthayante — they pray; te — they; puṇyam — pious merit; āsādya — having attained; sura‑indra‑lokam — the world of Indra, king of the gods; mānsanti — they enjoy; divyān — celestial; divi — in heaven; deva‑bhogān — the pleasures of the gods
Understanding the Verse
In this verse, Lord Krishna describes the mindset and destiny of those who follow the path of ritualistic worship (karma‑kārya) as prescribed in the Vedas. The term trai‑vidyāḥ refers to the scholars well‑versed in the three Vedas – Rig, Yajur, and Sama. Their knowledge makes them confident that performing the prescribed rites will bring them divine favor.
The phrase māṃ soma‑pāḥ indicates that these devotees direct their worship toward the Supreme (Me), yet they do so through the vehicle of soma drinking. Soma, the sacred intoxicating drink offered in Vedic sacrifices, is considered a purifier that lifts the devotee above ordinary sins (pūta‑pāpāḥ). By partaking in soma, they believe they become cleansed of karmic blemishes, preparing them for higher spiritual achievements.
The next segment yajñaiḥ iṣṭvā svarga‑tiṃ prārthayante underscores the central role of sacrificial rites. By performing yajñas (sacrifices) they aspire to attain svarga‑tiṃ, the celestial abode of the gods. The desire for heaven is not a mere after‑life fantasy; it reflects the ancient Vedic worldview where heaven is a realm of happiness, longevity, and divine enjoyment for those who have accrued merit through righteous deeds.
Krishna then explains the result of such a path: te puṇyam āsādya sura‑indra‑lokam mānsanti. By obtaining puṇyam (pious merit) through disciplined practice, the devotees gain access to the world presided over by Indra, the king of the devas. This is described as a realm of enjoyment (mānsanti), indicating that the fruits of ritual action are tangible experiences of pleasure and abundance.
Finally, divyān divi deva‑bhogān emphasizes that the enjoyment is of a celestial nature, taking place in the heavenly heavens (divi), and consists of the divine pleasures (deva‑bhogān) that the gods themselves partake in. This underscores a key teaching of the Gita: while ritualistic action can lead to heavenly rewards, it remains bound to the material plane and its transient delights.
Krishna’s exposition serves a dual purpose. First, it acknowledges the sincere devotion of those who follow the Vedic sacrificial system, validating their aspirations and efforts. Second, it subtly hints at a higher, transcendental goal – liberation (moksha) – which lies beyond the temporary bliss of heaven. By contrasting the path of ritualism with the path of knowledge (jnana) and devotion (bhakti) presented elsewhere in the Gita, Krishna invites seekers to contemplate whether seeking heaven suffices, or whether one should aim for eternal union with the Supreme. This verse therefore acts as a bridge, connecting the ancient Vedic practices with the broader, more inclusive spiritual vision of the Bhagavad Gita.
