उपनिषद् · Jābāladarśana 7.5
॥
देवनागरी
काम्यानि च तथा कुर्यात्प्रत्याहारः स उच्यते । अथवा वायुमाकृष्य स्थानात्स्थानं निरोधयेत्
लिप्यंतरण (IAST)
kāmyāni ca tathā kuryātpratyāhāraḥ sa ucyate | athavā vāyumākṛṣya sthānātsthānaṃ nirodhayet
शब्दशः अर्थ
संस्कृतIASTअर्थ
काम्यानि च तथा कुर्यात्kāmyāni ca tathā kuryātand desired deeds too, let him do so
प्रत्याहारः सः उच्यतेpratyāhāraḥ saḥ ucyatethat is called withdrawal
अथवा वायुम् आकृष्यathavā vāyum ākṛṣyaor else, having drawn in the wind
स्थानात् स्थानं निरोधयेत्sthānāt sthānaṃ nirodhayetlet him hold it from place to place
अनुवाद
"…and let him do desired deeds too in the same way; that is called withdrawal. Or else, having drawn in the wind, let him hold it from place to place."
संस्करण
d6b151370d47 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Kamyani, "desired deeds," is added, that is, deeds performed for the fulfillment of a desire. This addition matters and deserves examination. Ritual books distinguish nitya ("constant," obligatory), naimittika ("occasional"), and kamya ("desired," for the sake of a fruit). The last are usually held lowest, for they are performed out of self-interest.
Here, however, it is said that they too suffice, if done brahma-aradhana-buddhitah, "with the understanding of worship." That is, even a deed begun for the sake of gain is transformed, if its addressee is changed. This position is, in my view, merciful and true. A person rarely comes without self-interest; and a teaching demanding disinterest at the entrance is left without people.
The Vaishnava side says the same, with the same indulgence. The Gita directly lists four kinds of people who turn to Him and calls all of them sukritinah, "acting well," including the arthaarthi, "the seeker of gain" (7.16); this was discussed when reading the Rudraksha-jabala (1p). It adds too what is not here, and makes the relation complete. The Bhagavatam says: "one who desires everything, or desires nothing, or desires liberation — if he is broad in understanding, let him worship the Highest Person with intense service" (2.3.10).
This verse deserves remembering, for it resolves an old difficulty. It is not said "first cast off desires, then serve"; it is said — serve with the desires you have, for service itself will change the desires. The second half of the line returns to breath, and of the word athava, "or else," discussed when reading the fifth khanda (5.13): the book again offers a fork.