DharmaPragya
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga)
Containing 30 sacred Sanskrit shlokas with multi-author commentaries and translations.
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 1
Verse 1 of 30
SANSKRIT TEXT
श्री भगवानुवाच मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः। असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु।।7.1।।
TRANSLITERATION
śhrī bhagavān uvācha mayyāsakta-manāḥ pārtha yogaṁ yuñjan mad-āśhrayaḥ asanśhayaṁ samagraṁ māṁ yathā jñāsyasi tach chhṛiṇu
Sanskrit Word Meanings
"The Lord said, "With your mind focused on Me, taking Me as your support, and practicing yoga—how can you, without doubt, know Me fully? Hear, O Arjuna.""
"The Blessed Lord said, "O Partha, hear how, with your mind fixed on Me, practicing the Yoga of Meditation and taking refuge in Me, you will certainly and fully know Me."
"The Blessed Lord said, "O Arjuna, hear how you shall, without doubt, know Me fully, with your mind intent on Me, practicing Yoga and taking refuge in Me.""
"The Bhagavat said, "O son of Prtha, hear from Me how, with your mind attached to Me, practicing yoga, and taking refuge in Me, you shall understand Me fully, without any doubt.""
"Lord Shri Krishna said: Listen, O Arjuna! I will tell you how you can know Me in my full perfection. Practice meditation with your mind devoted to Me and take Me as your refuge."
"7.1 मयि on Me? आसक्तमनाः with mind intent? पार्थ O Partha? योगम् Yoga? युञ्जन् practising? मदाश्रयः taking refuge in Me? असंशयम् without doubt? समग्रम् wholly? माम् Me? यथा how? ज्ञास्यसि shall know? तत् that? श्रृणु hear.Commentary He who wishes to attain some result or reward performs the ritual known as Agnihotra or does charity? sinks wells? builds hospitals? resting places? etc.? with Sakama Bhavana (with an inner profit motive) and attains them. But the Yogi on the contrary practises Yoga with a steadfast mind and takes refuge in the Lord alone? with the mind wholly fixed on Him? on His lofty attributes such as omnipotence? omniscience? omnipresence? infinite love? beauty? grace? strength? mercy? inexhaustible wealth? ineffable splendour? pristine glory and purity.The servant of a king? though he constantly serves the king? has not got his mind fixed on him. The mind is ever fixed on his wife and children. Unlike the servant? fix your mind on Me? (the allpervading One)? and take refuge in Me alone. Practise control of the mind in accordance with the instructions given in chapter VI. Then you will know Me and My infinite attributes in full.If you sing the glory and the attributes of the Lord? you will develop love for Him and then your mind will be fixed on Him. Intense love for the Lord is real devotion. You must get full knowledge of the Self without any doubt.He who has taken refuge in the Lord? and he who is trying to fix or has fixed his mind on the Lord cannot bear the separation from the Lord even for a second."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 2
Verse 2 of 30
SANSKRIT TEXT
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः। यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।।7.2।।
TRANSLITERATION
jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ yaj jñātvā neha bhūyo ’nyaj jñātavyam-avaśhiṣhyate
Sanskrit Word Meanings
"I will declare to you in full this knowledge of God, along with the knowledge that makes it distinguished, knowing which nothing else remains to be known."
"I shall tell you in detail of this Knowledge, which is combined with realization, after experiencing which there remains nothing else here to be known."
"I will declare to you in full this knowledge combined with realization, after knowing which nothing else remains to be known here."
"I shall teach you this knowledge in full, together with action; for a person who has known this, there remains nothing else to be known in this world."
"I will reveal this knowledge to you and how it can be realized; once accomplished, there is nothing else worth having in this life."
"7.2 ज्ञानम् indirect knowledge of Sastras? ते to thee? अहम् I? सविज्ञानम् combined with realisation (direct knowledge of the Atman through experience)? इदम् this? वक्ष्यामि will declare? अशेषतः in full? यत् which? ज्ञात्वा having known? न not? इह here? भूयः more? अन्यत् anything else? ज्ञातव्यम् what ought to be known? अवशिष्यते remains.Commentary Jnanam is Paroksha Jnanam or indirect knowledge of Brahman obtained through the study of the Upanishads. Vijnanam is Visesha Jnanam? i.e.? Aparoksha Jnanam obtained through direct Selfrealisation (intuitional wisdom).In this verse the Lord praises knowledge in order to make Arjuna follow His instruction closely with rapt attention? faith and interest. The Lord says I shall teach thee in full. You will attain to omniscience or perfect knowledge of the Self? after knowing which nothing more remains to be known here. If anyone attains the knowledge of the Self? he will know everything. That is the reason why Saunaka? the great householder? approacehd Angirasa respectfully and asked What is that? O Lord? which being known all this becomes known (Cf.XIII.11)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 3
Verse 3 of 30
SANSKRIT TEXT
मनुष्याणां सहस्रेषु कश्िचद्यतति सिद्धये। यततामपि सिद्धानां कश्िचन्मां वेत्ति तत्त्वतः।।7.3।।
TRANSLITERATION
manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye yatatām api siddhānāṁ kaśhchin māṁ vetti tattvataḥ
Sanskrit Word Meanings
"Among thousands of men, some strive for perfection; even among those who strive for perfection, only some know Me; and among those who know Me, only some truly know Me."
"Among thousands of men, a rare one endeavors for perfection. Even among the perfected ones who are diligent, one perchance knows Me in truth."
"Among thousands of men, one may perchance strive for perfection; even among those successful strivers, only one may perchance know Me in essence."
"Among thousands of men, perhaps one makes an effort for the determined knowledge. Among those, even though they make an effort, perhaps one realizes Me correctly with the determined knowledge."
"Among thousands of men, scarcely one strives for perfection, and even among those who gain occult powers, perhaps only one knows me in truth."
"7.3 मनुष्याणाम् of men? सहस्रेषु among thousands? कश्चित् some one? यतति strives? सिद्धये for perfection? यतताम् of the striving ones? अपि even? सिद्धानाम् of the successful ones? कश्चित् some one? माम् Me? वेत्ति knows? तत्त्वतः in essence.Commentary Mark how difficult it is to attain to the knowledge of the Self or to how Brahman in essence. Siddhanam literally means those who have attained to perfection (the perfected ones) but here it means only those who strive to attain perfection.Those who purchase diamonds? rubies or pearls are few. Those who study the postgraduate course are few. Even so those who attempt for Selfrealisation and who actually know the Truth in essence are few only. The liberated ones (Jivanmuktas) are rare. Real Sadhakas are also rare. The,knowledge of the Self bestows incalculable fruits on man? viz.? immortality? eternal bliss? perennial joy and everlasting peace. It is very difficult to attain to this knowledge of the Self. But a good and earnest spiritual aspirant (Sadhaka) who is endowed with a strong determination and iron resolve? and who is eipped with the four means to salvation can easily obtain the knowledge of the Self."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 4
Verse 4 of 30
SANSKRIT TEXT
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।।
TRANSLITERATION
bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha ahankāra itīyaṁ me bhinnā prakṛitir aṣhṭadhā
Sanskrit Word Meanings
"Earth, water, fire, air, ether, Manas, Buddhi, and the ego-sense—thus My Prakriti is divided into eight parts."
"This Prakrti of Mine is divided eightfold thus: earth, water, fire, air, space, mind, intellect, and egoism."
"Earth, water, fire, air, ether, mind, intellect, and egoism—thus is My Nature divided eightfold."
"My nature is divided into eight parts: Earth, Water, Fire, Wind, Ether, Mind, Intellect, and Ego."
"Earth, water, fire, air, ether, mind, intellect, and personality—this is the eightfold division of My manifested nature."
"7.4 भूमिः earth? आपः water? अनलः fire? वायुः air? खम् ether? मनः mind? बुद्धिः intellect? एव even? च and? अहङ्कारः egoism? इति thus? इयम् this? मे My? भिन्ना divided? प्रकृतिः Nature? अष्टधा eightfold.Commentary This eightfold Nature constitutes the inferior Nature or Apara Prakriti. The five gross elements are formed out of the Tanmatras or rootelements through the process of Pancikarana or fivefold mixing. Tanmatras are the subtle rootelements. In this verse? earth? water? etc.? represent the subtle or rudimentary elements out of which the five gross elements are formed.Mind stands here for its cause Ahamkara intellect for its cause the Mahat Ahamkara for the Avyaktam or the unmanifested (MulaPrakriti) united with Avidya which is conjoined with all kinds of Vasanas or latent tendencies. As Ahamkara (Iness) is the cause for all the actions of every individual and as Ahamkara is the most vital principle in man on which all the other Tattvas or principles depend? the Avyaktam combined with the Ahamkara is itself called here Ahamkara? just as food which is mixed with poison is itself called poison."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 5
Verse 5 of 30
SANSKRIT TEXT
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्। जीवभूतां महाबाहो ययेदं धार्यते जगत्।।7.5।।
TRANSLITERATION
apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat
Sanskrit Word Meanings
"This is My lower Prakṛti. But, O mighty-armed one, know that My higher nature is another. It is the life-principle (Jīva-bhūta), by which this universe is sustained."
"O mighty-armed one, this is the inferior Prakrti. Know the other Prakrti of Mine, which is however higher than this, which has taken the form of individual souls, and by which this world is upheld."
"O mighty-armed Arjuna, this is the inferior Prakriti; know it as distinct from My higher Prakriti, the very life-element, by which this world is upheld."
"This is My lower nature. My superior nature, which has become the individual Soul and by which this world is maintained, is not different from this. O mighty-armed Arjuna, you must know this."
"This is My inferior nature; however, O valiant one, know that distinct from this is My superior nature, which is the very life that sustains the universe."
"7.5 अपरा lower? इयम् this? इतः from this? तु but? अन्याम् different? प्रकृतिम् nature? विद्धि know? मे My? पराम् higher? जीवभूताम् the very lifeelement? महाबाहो O mightyarmed? यया by which? इदम् this? धार्यते is upheld? जगत् world.Commentary The eightfold Nature described in the previous verse is the inferior Nature. It constitutes the Kshetra or the field or matter. It is impure. It generates evil and causes bondage. But the superior Nature is pure. It is My very Self? Kshetrajna (knower of the field or Spirit) by which life is sustained? and that which enters within the whole world and upholds it. It is the very lifeelement or the principle of Selfconsciousness? by which this universe is sustained."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 6
Verse 6 of 30
SANSKRIT TEXT
एतद्योनीनि भूतानि सर्वाणीत्युपधारय। अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।।7.6।।
TRANSLITERATION
etad-yonīni bhūtāni sarvāṇītyupadhāraya ahaṁ kṛitsnasya jagataḥ prabhavaḥ pralayas tathā
Sanskrit Word Meanings
"Know that all beings have these two as the source of their birth. Therefore, I am the origin and the dissolver of the whole universe."
"Understand thus that all things—sentient and insentient—have these as their source. I am the origin as well as the end of the entire universe."
"Know that these two are the womb of all beings; thus, I am the source and dissolution of the whole universe."
"All beings are born from this womb; hence, keep them close. I am the origin and dissolution of the entire world."
"It is the womb of all beings; for I am He by Whom the worlds were created and shall be dissolved."
"7.6 एतद्योनीनि those of which these two (Prakritis) are the womb? भूतानि beings? सर्वाणि all? इति thus? उपधारय know? अहम् I? कृत्स्नस्य of the whole? जगतः of the world? प्रभवः source? प्रलयः dissolution? तथा also.Commentary These two Natures? the inferior and the superior? are the womb of all beings. As I am the source of these two Prakritis or Natures also? I am the cause of this universe. The whole universe originates from Me and dissolves in Me.In the Brahma Sutras (chapter 1? section 1? aphorism 2) it is said? Janmadyasya yatah meaning that Brahman is that omniscient and omnipotent cause from which proceed the origin? subsistence and dissolution of this world.Just as the mind is the material cause and also the seer (Drashta) for the objects seen in a dream? so also Isvara is the material cause of this world (UpadanaKarana) and also the seer (Drashta). He is also the efficient or the instrumental cause (NimittaKarana). (Cf.XIV.3)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 7
Verse 7 of 30
SANSKRIT TEXT
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय। मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव।।7.7।।
TRANSLITERATION
mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva
Sanskrit Word Meanings
"There is nothing higher than Me, O Arjuna. All this is strung on Me, like rows of gems on a thread."
"O Dhananjaya, there is nothing else higher than Myself. All this is strung on Me like pearls on a string."
"There is nothing higher than Me, O Arjuna. All this is strung on Me, like clusters of gems on a string."
"There is nothing beyond Me, O Dhananjaya; all this is strung on Me, just as pearls are strung on a string."
"O Arjuna! There is nothing higher than Me; all is strung on Me like rows of pearls on a thread."
"7.7 मत्तः than Me? परतरम् higher? न not? अन्यत् other? किञ्चित् anyone? अस्ति is? धनञ्जय O Dhananjaya? मयि in Me? सर्वम् all? इदम् this? प्रोतम् is strung? सूत्रे on a string? मणिगणाः clusters of gems? इव like.Commentary There is no other cause of the universe but Me. I alone am the the cause of the universe. This illustration of gems and thread illustrates only the idea that all beings and the whole world are threaded on the Lord. The thread is not the cause of the gems. As Brahman is all in all there is nothing whatever higher than It."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 8
Verse 8 of 30
SANSKRIT TEXT
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः। प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु।।7.8।।
TRANSLITERATION
raso ’ham apsu kaunteya prabhāsmi śhaśhi-sūryayoḥ praṇavaḥ sarva-vedeṣhu śhabdaḥ khe pauruṣhaṁ nṛiṣhu
Sanskrit Word Meanings
"I am the taste in the waters, O Arjuna! I am the light in the sun and the moon; the sacred syllable Om in all the Vedas; sound in the ether; and manhood in men, I am."
"O son of Kunti, I am the taste of water, I am the effulgence of the moon and the sun; the letter 'Om' in all the Vedas, the sound in space, and manhood in men."
"I am the flavor in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in the ether and virility in men."
"O son of Kunti! I am the taste in waters, the light in the moon and sun, the best hymn (OM) in the entire Vedas, the sound that exists in the ether, and the manly vigor in men."
"O Arjuna! I am the fluidity in water, the light in the sun and moon, the mystic syllable Om in the Vedic scriptures, the sound in ether, and the virility in man."
"7.8 रसः sapidity? अहम् I? अप्सु in water? कौन्तेय O Kaunteya (son of Kunti)? प्रभा light? अस्मि am (I)? शशिसूर्ययोः in the moon and the sun? प्रणवः the syllable Om? सर्ववेदेषु in all the Vedas? शब्दः sound? खे in ether? पौरुषम् virility? नृषु in men.Commentary In Me all beings and the whole world are woven as a cloth in the warp. In Me as sapidity the water is woven in Me as light? the sun and the moon are woven in Me as the sacred syllable Om all the Vedas are woven in Me as virility all men are woven.The manifestations of the Lord are described in the verses 8? 9? 10 and 11. (Cf.XV.12)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 9
Verse 9 of 30
SANSKRIT TEXT
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ। जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु।।7.9।।
TRANSLITERATION
puṇyo gandhaḥ pṛithivyāṁ cha tejaśh chāsmi vibhāvasau jīvanaṁ sarva-bhūteṣhu tapaśh chāsmi tapasviṣhu
Sanskrit Word Meanings
"I am the pure scent in the earth; I am the radiance in the fire; I am the life-force in all beings, and austerity in ascetics."
"I am also the sweet fragrance in the earth; I am the brilliance in the fire, and the life in all beings; and I am the austerity of the ascetics."
"I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity of ascetics."
"I am the pure scent in the earth; I am also the radiance in the sun; I am the life in all beings and the austerity in the ascetics."
"I am the fragrance of the earth, the brilliance of fire, the life force in all beings, and the austerity of ascetics."
"7.9 पुण्यः sweet? गन्धः fragrance? पृथिव्याम् in earth? च and? तेजः brilliance? च and? अस्मि am (I)? विभावसौ in fire? जीवनम् life? सर्वभूतेषु in all beings? तपः austerity? च and? अस्मि am (I)? तपस्विषु in ascetics.Commentary In Me as odour in the earth woven in Me as brilliance is the fire woven in Me as life all beings are woven in Me as austerity all ascetics are woven. I am the support (Adhishthanam or Asraya) for everything.I am the power or Sakti which helps the ascetics to control the mind and the senses.Krishna says? I am the agreeable odour. If Arjuna had asked Him? Then who is the disagreeable odour? He would have replied? It is also I."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 10
Verse 10 of 30
SANSKRIT TEXT
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्। बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्।।7.10।।
TRANSLITERATION
bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam buddhir buddhimatām asmi tejas tejasvinām aham
Sanskrit Word Meanings
"Know Me, O Arjuna, to be the primeval seed of all beings. I am the intelligence of the discerning and the brilliance of the brilliant."
"O Partha, know Me to be the eternal seed of all beings. I am the intellect of the intelligent, and I am the courage of the courageous."
"Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent, and the splendour of the splendid objects."
"O son of Prtha! Know Me as the eternal seed of all beings; I am the intellect of the intellectuals and the brilliance of the brilliant."
"Know, O Arjuna, that I am the eternal seed of being; I am the intelligence of the intelligent, the splendour of the resplendent."
"7.10 बीजम् seed? माम् Me? सर्वभूतानाम् of all beings? विद्धि know? पार्थ O Partha? सनातनम् eternal? बुद्धिः intelligence? बुद्धिमताम् of the intelligent? अस्मि am (I)? तेजः splendour? तेजस्विनाम् of the splendid? अहम् I.Commentary Seed means cause.Tejas also means heroism or bravery.Had Arjuna asked? Who is the seed for Thee? the Lord would have replied? There is no seed for Me. There is no cause for Me. I am the source of everything. I am the causeless Cause. I am the primeval Being."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 11
Verse 11 of 30
SANSKRIT TEXT
बलं बलवतां चाहं कामरागविवर्जितम्। धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ।।7.11।।
TRANSLITERATION
balaṁ balavatāṁ chāhaṁ kāma-rāga-vivarjitam dharmāviruddho bhūteṣhu kāmo ’smi bharatarṣhabha
Sanskrit Word Meanings
"In the strong, I am strength, devoid of desire and passion. In all beings, I am the desire which is not contrary to Dharma, O Arjuna."
"And of the strong, I am the strength that is devoid of passion and attachment. Among creatures, I am desire that is not contrary to righteousness, O scion of the Bharata dynasty."
"Of the strong, I am the strength devoid of desire and attachment, and in all beings, I am the desire in accordance with Dharma, O Arjuna."
"Of the strong, I am the strength that is free from desire and attachment. O best of the Bharatas, in all beings, I am the desire that is not contrary to dharma."
"I am the strength of the strong, those who are free from attachment and desire; and, O Arjuna, I am the desire for righteousness."
"7.11 बलम् strength? बलवताम् of the strong? अस्मि am (I)? कामरागविवर्जितम् devoid of desire and attachment? धर्माविरुद्धः unopposed to Dharma? भूतेषु in beings? कामः desire? अस्मि am (I)? भरतर्षभ O Lord of the Bharatas.Commentary Kama Desire for those objects that come in contact with the senses.Raga attachment for those objects that come in contact with the senses.I am that strength which is necessary for the bare sustenance of the body. I am not the strength which generates desire and attachment for sensual objects as in the case of worldlyminded persons. I am the desire which is in accordance with the teachings of the scriptures or the code prescribing the duties of life. I am the desire for moderate eating and drinking? etc.? which are,necessary for the sustenance of the body and which help one in the practice of Yoga."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 12
Verse 12 of 30
SANSKRIT TEXT
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान्विद्धि नत्वहं तेषु ते मयि।।7.12।।
TRANSLITERATION
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye matta eveti tān viddhi na tvahaṁ teṣhu te mayi
Sanskrit Word Meanings
"Know that all those states of Sattva, Rajas, and Tamas are from Me alone; however, I am not in them; rather, they are in Me."
"Those things that are made of the quality of sattva, and those things that are made of the quality of rajas and tamas, know them to have sprung from Me alone. However, I am not in them; they are within Me!"
"Whatever beings (and objects) that are pure, active, and inert, know that they proceed from Me. They are in Me, yet I am not in them."
"Whatever beings are there—whether they are of the Sattva, Rajas, or Tamas strands—be sure that they are from Me; I am not in them, but they are within Me."
"Whatever be the nature of their life, whether it be pure, passionate, or ignorant, they are all derived from Me. They are in Me, but I am not in them."
"7.12 ये whatever? च and? एव even? सात्त्विकाः pure? भावाः natures? राजसाः active? तामसाः inert? च and? ये whatever? मत्तः from Me? एव even? इति thus? तान् them? विद्धि know? न not? तु indeed? अहम् I? तेषु in them? ते they? मयि in Me.Commentary This is a world of the three Gunas? viz.? Sattva (purity)? Rajas (passion) and Tamas (inertia). All sentient and insentient objects are the aggregate of these three alities of Nature. One ality predominates in them and the predominant ality imparts to the object its distinctive character or definite properties.In the gods? sages milk and green gram? Sattva is predominant. In Gandharvas (a class of celestials)? kings? warriors and chillies? Rajas is predominant. In demons? Sudras? garlic? onion and meat? Tamas is predominant.Though these beings and objects proceed from Me? I am not in them they are in Me. I am independent. I am the support for them they depend on Me just as the superimposed snake depends on the rope. The snake is in the rope? but the rope is never in the snake. The waves belong to the ocean but the ocean does not belong to the waves. (Cf.IX.4and6)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 13
Verse 13 of 30
SANSKRIT TEXT
त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्। मोहितं नाभिजानाति मामेभ्यः परमव्ययम्।।7.13।।
TRANSLITERATION
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat mohitaṁ nābhijānāti māmebhyaḥ param avyayam
Sanskrit Word Meanings
"The entire universe is deluded by these three states originating from the Gunas (of Prakrti), and fails to recognize Me, who am beyond them and immutable."
"All this world, deluded as it is by these three qualities made of the gunas, does not know Me, who am transcendental to these and undecaying."
"Deluded by these Natures, composed of the three qualities of Nature, all this world does not know Me as distinct from them and immutable."
"Being deluded by these three strands of nature, this entire world does not recognize Me, who am eternal and transcend these strands."
"The inhabitants of the world, misled by the natures engendered by the Qualities, do not know that I am higher than them all and that I do not change."
"7.13 त्रिभिः by three? गुणमयैः composed of Gunas? भावैः by natures? एभिः by these? सर्वम् all? इदम् this? जगत् world? मोहितम् deluded? न not? अभिजानाति knows? माम् Me? एभ्यः from them? परम् higher? अव्ययम् immutable.Commentary Persons of this world are deluded by the three alities of Nature or Maya. Affection? attachment and infatuated love are all modifications of these alities. On account of delusion created by these three alities they are not able to break the worldly ties and to turn the mind towards the Supreme Soul? the Lord of the three alities.Avyayam Immutable or unchangeable or inexhaustible or imperishable. The Self is of one homogeneous essence. It has not got the six changes or modifications (Shad Bhava Vikaras) which the body has? viz.? existence? birth? growth? modification? decay and death. (Cf.VII.25)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 14
Verse 14 of 30
SANSKRIT TEXT
दैवी ह्येषा गुणमयी मम माया दुरत्यया। मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।7.14।।
TRANSLITERATION
daivī hyeṣhā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te
Sanskrit Word Meanings
"(a) For this divine Maya or Mine, consisting of the three Gunas (assumed for purposes of sport), is hard to overcome. ৷৷ (b) ৷৷ But those who take refuge in Me alone shall pass beyond the Maya."
"Since this divine Maya of Mine, which is constituted by the gunas, is difficult to cross over, those who take refuge in Me alone can transcend this Maya."
"Verily, this divine illusion of Mine, composed of the three qualities, is difficult to cross over; those who take refuge in Me alone, can cross over this illusion."
"This is My divine play, composed of the strands of illusion, and it is hard to cross over. Those who take refuge in Me alone, they cross over the illusion."
"Verily, this divine illusion of phenomenon manifesting itself in the qualities is difficult to surmount. Only they who devote themselves exclusively to Me can accomplish it."
"7.14 दैवी divine? हि verily? एषा this? गुणमयी made of Gunas? मम My? माया illusion? दुरत्यया difficult to cross over? माम् to Me? एव even? ये who? प्रपद्यन्ते take refuge? मायाम् illusion? एताम् this? तरन्ति cross over? ते they.Commentary Maya is the Upadhi or the causal body (Karana Sarira) of Isvara. It is the material cause of this universe. It is inherent in the Lord. It is constituted of the three alities? viz.? Sattva? Rajas and Tamas. Those who completely devote themselves to the Lord alone after renouncing all formal religion (Dharma) cross over this illusion which deludes all beings. They attain liberation or Moksha.Isvara is the Lord of Maya (illusion). He has perfect control over it. Avidya is the Upadhi (limiting adjunct) of the Jiva (individual soul). The Jiva is a slave of this ignorance. Ignorance is the veil that has screened the Jiva from Satchidananda Brahman or the ExistenceKnowledgeBliss Absolute. When the veil is removed by the dawn of knowledge of the Self the Jiva loses his characteras a Jiva or an individual soul and becomes identical with Brahman. (Cf.XV.3and4)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 15
Verse 15 of 30
SANSKRIT TEXT
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः। माययापहृतज्ञाना आसुरं भावमाश्रिताः।।7.15।।
TRANSLITERATION
na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ
Sanskrit Word Meanings
"The evil-doers, the foolish, the lowest of men, those persons deprived of knowledge by delusion (Maya) and those who are dominated by a demoniac nature - they do not seek refuge in Me."
"The foolish evildoers, who are the most depraved among men, who are deprived of their wisdom by Maya, and who resort to demonic ways, do not take refuge in Me."
"The evil-doers and the deluded, who are the lowest of men, do not seek Me; those whose knowledge is destroyed by illusion follow the ways of demons."
"The deluded evil-doers, the vilest of men, who are robbed of knowledge by the trick of illusion and have taken refuge in the demonic nature—they do not resort to Me."
"The sinner, the ignorant, the vile, deprived of spiritual perception by the glamour of illusion, and he who leads a godless life—none of them shall find me."
"7.15 न not? माम् to Me? दुष्कृतिनः evildoers? मूढाः the deluded? प्रपद्यन्ते seek? नराधमाः the lowest of men?,मायया by Maya? अपहृतज्ञानाः deprived of knowledge? आसुरम् belonging to demons? भावम् nature? आश्रिताः having taken to.Commentary These three kinds of people have no discrimination between right and wrong? the Real and the unreal. They commit murder? robbery? theft and other kinds of atrocious actions. They speak untruth and injure others in a variety of ways. Those who follow the ways of the demons take the body as the Self like Vivochana and worship it with flowers? scents? unguents? nice clothes and palatable foods of various sorts. They are deluded souls. They try to nourish their body and do various sorts of evil actions to attain this end. Therefore they do not worship Me. Ignorance is the root cause of all these evils. (Cf.XVI.16and20)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 16
Verse 16 of 30
SANSKRIT TEXT
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन। आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।
TRANSLITERATION
chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna ārto jijñāsur arthārthī jñānī cha bharatarṣhabha
Sanskrit Word Meanings
"Four types of men of good deeds worship Me, O Arjuna: the distressed, the seekers of knowledge, the seekers of wealth, and the men of knowledge."
"O Arjuna, foremost of the Bharata dynasty, four classes of people of virtuous deeds adore Me: the afflicted, the seekers of Knowledge, the seekers of wealth, and the man of Knowledge."
"Four kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekers of knowledge, the seekers of wealth, and the wise, O Lord of the Bharatas."
"Men of good action who always worship Me are of four types: the afflicted, the seeker of knowledge, the seeker of wealth, and the man of wisdom, O best among the Bharatas!"
"O Arjuna! The righteous who worship Me are grouped in stages: first, those who suffer, next those who desire knowledge, then those who thirst after truth, and lastly those who attain wisdom."
"7.16 चतुर्विधाः four kinds? भजन्ते worship? माम् Me? जनाः people? सुकृतिनः virtuous? अर्जुन O Arjuna? आर्तः the distressed? जिज्ञासुः the seeker of knowledge? अर्थार्थी the seeker of wealth? ज्ञानी the wise? च and? भरतर्षभ O lord of the Bharatas.Commentary The distressed is he who is suffering from a chronic and incurable disease? he whose life is in jeopardy on account of earthake? volcanic eruption? thunder? attack by a dacoit or enemy or tiger? etc. When Draupadi and Gajendra were in great distress they worshipped the Lord. These are the instances of Aarta Bhakti.Jijnasu is the enirer. He is dissatisfied with this world. There is a void in his life. He always feels that sensual pleasure is not the highest form of happiness and there is yet pure eternal bliss unmixed with grief and pain? which is to be found within. Janaka and Uddhava were devotees of this type.Seeker of wealth is he who craves for money? wife? children? position? name and fame. Sugriva? Vibhishana? Upamanyu and Dhruva were all devotees of this type.The wise are the men of knowledge who have attained to Selfillumination. Sukadeva was a JnaniBhakta.Kamsa? Sishupala and Ravana thought of the Lord constantly on account of fear and hatred (VairaBhakti). Hence they are also regarded as devotees.Be devoted to God? whatever be your motive. Devotion will purify the motive in due course."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 17
Verse 17 of 30
SANSKRIT TEXT
तेषां ज्ञानी नित्ययुक्त एकभक्ितर्विशिष्यते। प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः।।7.17।।
TRANSLITERATION
teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ
Sanskrit Word Meanings
"Of these, the man of knowledge, who is ever with Me in Yoga and devoted to the One only, is the foremost; for I am very dear to the man of knowledge, and he is also dear to Me."
"Of them, the man of knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very dear to the man of knowledge, and he too is dear to me."
"Of them, the wise who are ever steadfast and devoted to the One, excel; for I am exceedingly dear to the wise, and they are dear to Me."
"Of them, the man of wisdom, being always attached to Me with single-pointed devotion, excels. For, I am dear to the man of wisdom above all personal gains, and he is dear to Me."
"Of all these, he who has gained wisdom, who meditates on Me without ceasing, devoting himself solely to Me, is the best; for I am exceedingly beloved by the wise man, and the wise man is also beloved by Me."
"7.17 तेषाम् of them? ज्ञानी the wise? नित्ययुक्तः ever steadfast? एकभक्तिः whose devotion is to the One? विशिष्यते excels? प्रियः dear? हि verily? ज्ञानिनः of the wise? अत्यर्थम् exceedingly? अहम् I? सः he? च and? मम of Me? प्रियः dear.Commentary Ekabhaktih means unswerving? singleminded devotion to the Supreme Being.The JnaniBhakta is beyond all cults or creeds or formal religion or rules of society. As the wise man is constantly harmonised and as he is devoted to the One? he is regarded as superior to all the other devotees. As I am his very Self or Antaratma? I am extremely dear to him. Everybody loves his own Self most. The Self is very dear to everybody. The wise man is My very Self and he is ear to Me also. (Cf.II.49IX.29XII.14?17and19)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 18
Verse 18 of 30
SANSKRIT TEXT
उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्। आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्।।7.18।।
TRANSLITERATION
udārāḥ sarva evaite jñānī tvātmaiva me matam āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim
Sanskrit Word Meanings
"All these are indeed generous, but I deem the man of knowledge to be My very self; for he, integrated, is devoted solely to Me as the highest end."
"Indeed, all of these are noble, but the man of Knowledge is the Self itself. This is my opinion. For, with a steadfast mind, he is set on the path leading only to Me, who am the supreme Goal."
"Indeed, all these are noble; however, I consider the wise man as My very Self; for, he is steadfast in mind and established in Me alone as the supreme goal."
"All these are indeed noble persons. But the man of wisdom is considered as the very Soul of Mine. For, with his self (mind) that has mastered the Yoga, he has resorted to Me alone as his most supreme goal."
"Noble-minded are they all, but the wise man I hold as my own self; for he, remaining always at peace with me, makes me his ultimate goal."
"7.18 उदाराः noble? सर्वे all? एव surely? एते these? ज्ञानी the wise? तु but? आत्मा Self? एव very? मे My? मतम् opinion? आस्थितः is established? सः he? हि verily? युक्तात्मा steadfastminded? माम् Me? एव verily? अनुत्तमाम्,the supreme? गतिम् goal.Commentary Are not the other three kinds of devotees dear to the Lord They are. They are all noble souls. But the wise man is exceedingly dear because he has a steady mind he has fixed his mind on Brahman. He does not want any worldly object? but only the Supreme Being. He seeks Brahman alone as the supreme goal. He practises Ahamgraha Upasana (meditation on the Self as the all). He tries to realise that he is identical with the Supreme Self. Therefore I regard a wise man as My very Self. (Cf.II.49)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 19
Verse 19 of 30
SANSKRIT TEXT
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते। वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।7.19।।
TRANSLITERATION
bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ
Sanskrit Word Meanings
"At the end of many births, the man of knowledge finds refuge in Me, realizing that 'Vasudeva is all.' It is very difficult to find such a great-souled person."
"At the end of many births, the man of knowledge attains Me, realizing that Vasudeva is all. Such a high-souled one is very rare."
"At the end of many births, the wise man comes to Me, realizing that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find."
"At the end of many births, one attains Me with the conviction that 'All is Vasudeva'- that noble soul is very difficult to attain."
"After many lives, at last the wise one realizes Me as I am. It is very difficult to find a man so enlightened that he sees God everywhere."
"7.19 बहूनाम् of many? जन्मनाम् of births? अन्ते in the end? ज्ञानवान् the wise? माम् to Me? प्रपद्यते approaches? वासुदेवः Vaasudeva? सर्वम् all? इति thus? सः he? महात्मा the great soul? सुदुर्लभः (is) very hard to find.Commentary Vaasudeva is a name of Lord Krishna as He is the son of Vasudeva. He is the allpervading Brahman.The aspirant gradually evolves through Yogic practices? selfless service? devotion and constant meditation in many births and ultimately attains the inner Self. He realises that all is Vaasudeva. It is very difficult to find such a great soul? who has attained to perfection. No one is eal to him. That is the reason why the Lord has said? One in a thousand perchance strives for perfection even among those successful strivers? only one perchance knows Me in essence. (Cf.VII.3.)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 20
Verse 20 of 30
SANSKRIT TEXT
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः। तं तं नियममास्थाय प्रकृत्या नियताः स्वया।।7.20।।
TRANSLITERATION
kāmais tais tair hṛita-jñānāḥ prapadyante ’nya-devatāḥ taṁ taṁ niyamam āsthāya prakṛityā niyatāḥ svayā
Sanskrit Word Meanings
"Controlled by their inherent nature, and deprived of knowledge by various desires, worldly-minded people resort to other gods, observing various disciplines."
"People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities, following the relevant methods."
"Those whose wisdom has been taken away by this or that desire, go to other gods, following this or that rite, led by their own nature."
"Being robbed of their wisdom by innumerable desires and controlled by their own nature, persons take refuge in other deities, following one or the other religious regulations."
"They in whom wisdom is obscured by one desire or another, worship the lesser powers, practicing many rites that vary according to their temperaments."
"7.20 कामैः by desires? तैः तैः by this or that? हृतज्ञानाः those whose wisdom has been rent away? प्रपद्यन्ते approach? अन्यदेवताः other gods? तम् तम् this or that? नियमम् rite? आस्थाय having followed? प्रकृत्या by nature? नियताः led? स्वया by ones own.Commentary Those who desire wealth? children? the (small) Siddhis? etc.? are deprived of discrimination. They devote themselves to other minor gods such as Indra? Mitra? Varuna? etc.? impelled or driven by their own nature or Samskaras acired in their previous births. They perform some kinds of rites to propitiate these lower deities. (Cf.IX.23)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 21
Verse 21 of 30
SANSKRIT TEXT
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति। तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।
TRANSLITERATION
yo yo yāṁ yāṁ tanuṁ bhaktaḥ śhraddhayārchitum ichchhati tasya tasyāchalāṁ śhraddhāṁ tām eva vidadhāmyaham
Sanskrit Word Meanings
"Whichever devotee seeks to worship with faith whatever form, I make their faith steadfast."
"Whichever form of a deity any devotee wants to worship with faith, I strengthen that very firm faith of theirs."
"Whatever form any devotee desires to worship with faith, I make that same faith of his firm and unflinching."
"Whatever form of deity a devotee, whomever they may be, desires to worship with faith, I assume that form which is firm and is according to their faith."
"But whatever form of worship, if the devotee has faith, then I set My own seal upon their faith in that worship."
"7.21 यः who? यः who? याम् which? याम् which? तनुम् form? भक्तः devotee? श्रद्धया with faith? अर्चितुम् to worship? इच्छति desires? तस्य तस्य of him? अचलाम् unflinching? श्रद्धाम् faith? ताम् that? एव surely? विदधामि make? अहम् I.Commentary Tanu or body is used here in the sense of a Devata (god).The Lord? the indweller of all beings? makes the faith of that devotee who worships the lesser divinities? which is born of the Samskaras of his previous birth? steady and unswerving. (Cf.IV.11IX.22and23)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 22
Verse 22 of 30
SANSKRIT TEXT
स तया श्रद्धया युक्तस्तस्याराधनमीहते। लभते च ततः कामान्मयैव विहितान् हि तान्।।7.22।।
TRANSLITERATION
sa tayā śhraddhayā yuktas tasyārādhanam īhate labhate cha tataḥ kāmān mayaiva vihitān hi tān
Sanskrit Word Meanings
"Endowed with that faith, he worships that form and thereby gets the objects of his desire, granted in reality by Me alone."
"Being imbued with that faith, that person engages in worshipping that form, and they get those very desired results as dispensed by Me alone."
"Endowed with that faith, he engages in the worship of that form and obtains his desired outcome, which is ordained by Me alone."
"Endowed with that faith, he seeks to worship that deity and thereby receives his desired objects, which are ordained by none other than Me."
"If he worships one form alone with real faith, then his desires shall be fulfilled through that alone; for thus I have ordained."
"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."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 23
Verse 23 of 30
SANSKRIT TEXT
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्। देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि।।7.23।।
TRANSLITERATION
antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasām devān deva-yajo yānti mad-bhaktā yānti mām api
Sanskrit Word Meanings
"But the fruit gained by these men of small understanding is limited. The worshippers of the gods will go to the gods, but My devotees will come to Me."
"The result of those who are of poor intellect is indeed limited. The worshippers of gods go to the gods, while My devotees go to Me alone."
"Verily, the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, whereas My devotees come to Me."
"But the fruit of those of poor intellect is finite; those who perform sacrifices aiming at the gods go to the gods, and My devotees come to Me."
"The fruit that comes to people of limited insight is, after all, finite. Those who worship the Lower Powers attain them; but those who worship Me come to Me alone."
"7.23 अन्तवत् finite? तु verily? फलम् the fruit? तेषाम् of them? तत् that? भवति is? अल्पमेधसाम् those of small intelligence? देवान् to the gods? देवयजः the worshippers of the gods? यान्ति go to? मद्भक्ताः My devotees? यान्ति go to? माम् Me? अपि also.Commentary The exertion in the two kinds is the same and yet people do not attempt to worship the Supreme Being in order to attain the maximum benefits or the infinite reward (liberation or Moksha). The reward obtained by men of small understandng and petty intellect who worship the minor deities is small? perishable and temporary.Yajnas (Vedic rituals)? Homas (rituals in which oblations are offered into the sacred fire) and Tapas (penance) of various sorts can bestow only temporary rewards on the performer. Liberation from the wheel of transmigration alone will give everlasting bliss and eternal peace.Those who worship Indra and others are Sattvic devotees those who worship Yakshas and Rakshasas (demoniacal beings) are Rajasic devotees and those who worship the Bhutas and Pretas (discarnate spirits) are Tamasic devotees.The knowledge of those who worship the small deities is partial and incomplete. It cannot lead to liberation. (Cf.IX.25)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 24
Verse 24 of 30
SANSKRIT TEXT
अव्यक्तं व्यक्ितमापन्नं मन्यन्ते मामबुद्धयः। परं भावमजानन्तो ममाव्ययमनुत्तमम्।।7.24।।
TRANSLITERATION
avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ paraṁ bhāvam ajānanto mamāvyayam anuttamam
Sanskrit Word Meanings
"Not knowing My higher, immutable, and unsurpassed nature, the ignorant think of Me as an entity that has now become manifest, though I was previously unmanifest."
"The unintelligent, unaware of My supreme state which is immutable and unsurpassable, think of Me as having become manifest from the unmanifest."
"The foolish think of Me, the Unmanifest, as having manifestation, not knowing My higher, immutable, and most excellent nature."
"Those of poor intellect are not aware of My higher, unchanging, and supreme nature; and thus, they consider Me, the Unmanifest, to be manifest."
"The ignorant think of Me, who am the Unmanifested Spirit, as if I were in human form. They do not understand that My Superior Nature is unchanging and most excellent."
"7.24 अव्यक्तम् the unmanifested? व्यक्तिम् to manifestation? आपन्नम् come to? मन्यन्ते think? माम् Me? अबुद्धयः the foolish? परम् the highest? भावम् nature? अजानन्तः not knowing? मम My? अव्ययम् immutable? अनुत्तमम् most excellent.Commentary The ignorant take Lord Krishna as a common mortal. They think that He has taken a body like ordinary human beings from the unmanifested state on account of the force of Karma of the previous birth. They have no knowledge of His higher? imperishable and selfluminous nature as the Highest Self. They think that He has just now come into manifestation? though He is selfexistent? eternal? beginningless? endless? birthless? deathless? changeless? infinite and unmanifest."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 25
Verse 25 of 30
SANSKRIT TEXT
नाहं प्रकाशः सर्वस्य योगमायासमावृतः। मूढोऽयं नाभिजानाति लोको मामजमव्ययम्।।7.25।।
TRANSLITERATION
nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥ mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam
Sanskrit Word Meanings
"Veiled by my Maya, I am not manifest to all; this deluded world does not recognize me as the unborn and immutable."
"Being enveloped by yoga-maya, I do not become manifest to all. This deluded world does not know Me, who am birthless and undecaying."
"I am not manifest to all, veiled as I am by the Yoga-Maya. This deluded world does not know Me, who am unborn and imperishable."
"Being surrounded by the trick of yoga-illusion, I am not clear to all; hence, this deluded world of perceivers does not recognize Me, the unborn and undying."
"I am not visible to all, for I am enveloped by the illusion of the Phenomenon. This deluded world does not know Me as the Unborn and Imperishable."
"7.25 न not? अहम् I? प्रकाशः manifest? सर्वस्य of all? योगमायासमावृतः veiled by YogaMaya? मूढः deluded? अयम् this? न not? अभिजानाति knows? लोकः world? माम् Me? अजम् unborn? अव्ययम् imperishable.Commentary I am not manifest to all the people? but I am certainly manifest to the chosen few who are My devotees? who have taken sole refuge in Me alone. I am not visible to those who are deluded by the three Gunas and the pairs of opposites? and who are screened off by this universe which is a manifestation of the alities of Nature? My YogaMaya or My creative illusion. This veils the understanding of the worldlyminded people. So they are not able to behold the Lord Who keeps Maya under His perfect control.YogaMaya is the union of the three alities of Nature. The illusion or veil spread thery is called YogaMaya. The worldly people are deluded by the illusion born of the union of the three alities. Therefore? they are not able to know the Lord Who is unborn and immutable.This YogaMaya is under the perfect control of the Lord. Isvara is the wielder of Maya. Therefore it cannot obscure His own knowledge? just as the illusion created by the juggler cannot obstruct his,own knowledge or deceive him. The illusion which binds the worldly people cannot in the least affect the Lord Who has kep Maya under his perfect subjugation. (Cf.VII.13IX.5X.7XI.8)"
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 26
Verse 26 of 30
SANSKRIT TEXT
वेदाहं समतीतानि वर्तमानानि चार्जुन। भविष्याणि च भूतानि मां तु वेद न कश्चन।।7.26।।
TRANSLITERATION
vedāhaṁ samatītāni vartamānāni chārjuna bhaviṣhyāṇi cha bhūtāni māṁ tu veda na kaśhchana
Sanskrit Word Meanings
"I know all beings, O Arjuna, past, present, and those to come; but no one knows Me."
"O Arjuna, I know the past, present, and future beings; but no one knows Me!"
"I know, O Arjuna, the beings of the past, the present, and the future; however, no one knows Me."
"O Arjuna, I know the beings that have gone, that are present, and those yet to be born; but no one knows Me."
"I know, O Arjuna, all beings in the past, the present, and the future; but they do not know Me."
"7.26 वेद know? अहम् I? समतीतानि the past? वर्तमानानि the present? च and? अर्जुन O Arjuna? भविष्याणि the future? च and? भूतानि beings? माम् Me? तु verily? वेद knows? न not? कश्चन any one.Commentary Persons who are deluded by the three alities of Nature do not know the Lord. As they lack in the knowledge of His real nature? they do not adore Hi. But the Lord knows through His omniscience the beings of the past? the present and the future. He who worships the Lord with singleminded devotion knows Him in essence. He has knowledge of His real nature."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 27
Verse 27 of 30
SANSKRIT TEXT
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत। सर्वभूतानि संमोहं सर्गे यान्ति परन्तप।।7.27।।
TRANSLITERATION
ichchhā-dveṣha-samutthena dvandva-mohena bhārata sarva-bhūtāni sammohaṁ sarge yānti parantapa
Sanskrit Word Meanings
"O Arjuna, all beings are deluded as soon as they are born, due to the delusion of the pairs of opposites springing from desire and hate."
"O scion of the Bharata dynasty, O destroyer of foes, due to the delusion of duality arising from likes and dislikes, all creatures become bewildered upon their birth."
"O Bharata, all beings are subject to delusion at birth due to the delusion of the pairs of opposites arising from desire and aversion, O Parantapa."
"O descendant of Bharata, O scorcher of foes! At the time of creation, all beings become deluded due to the illusion of pairs of opposites arising from desire and hatred."
"O brave Arjuna! Man lives in a fantastical world, deceived by the glamour of opposing sensations, infatuated by desire and aversion."
"7.27 इच्छाद्वेषसमुत्थेन arisen from desire and aversion? द्वन्द्वमोहेन by the delusion of the pairs of opposites? भारत O Bharata? सर्वभूतानि all beings? संमोहम् to delusion? सर्गे at birth? यान्ति are subject? परन्तप O Parantapa (scorcher of the foes).Commentary Where there is pleasure there is Raga or attachment where there is pain there is Dvesha or aversion. There is the instinct in man to preserve his body. Man wishes to attain those objects which help the preservation of the body. He wishes to get rid of those objects which give pain to the body and the mind. On account of delusion caused by the pairs of opposites? desire and aversion spring up and man cannot get the knowledge of the things as they are? even of this external universe of senseexperience and it needs no saying that in a man whose intellect is overwhelmed by desire and aversion there cannot arise the transcendental knowledge of the innermost Self.Raga (attraction) and Dvesha (repulsion)? pleasure and pain? heat and cold? happiness and misery? joy and sorrow? success and failure? censure and priase? honour and dishonour are the Dvandvas or the pairs of opposites. Desire and aversion (or attraction and repulsion) induce delusion in all beings and serve as obstacles to the dawn of the knowledge of the Self.He whose intellect is obscured by the delusion caused by the pairs of opposites is not able to realise I am the Self. Therefore he does not adore Me as the Self.He who is a victim of RagaDvesha loses the power of discrimination. He wishes that pleasant objects should last for ever and that disagreeable or unpleasant objects should disappear immediately. How could this be Objects that are conditioned in time? space and causation will perish. That which is agreeable and pleasant now will become disagreeable and unpleasant after some time. The mind is ever fluctuating. It demands variety and gets disgusted with monotony."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 28
Verse 28 of 30
SANSKRIT TEXT
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्। ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः।।7.28।।
TRANSLITERATION
yeṣhāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām te dvandva-moha-nirmuktā bhajante māṁ dṛiḍha-vratāḥ
Sanskrit Word Meanings
"But those who have done good deeds, whose sins have come to an end, are freed from the delusion of the pairs of opposites. They steadfastly worship Me, adhering to their vows."
"On the other hand, those persons who have done virtuous deeds, whose sin has come to an end, they, being free from the delusion of duality and firm in their convictions, adore Me."
"But those men of virtuous deeds, whose sins have come to an end and who are freed from the delusion of the pairs of opposites, worship Me steadfastly, with their vows."
"But those men of virtuous deeds, whose sin has come to an end—they, being free from the delusion of pairs [of opposites], worship Me with a firm resolve."
"But those who act righteously, in whom sin has been destroyed, who are free from the infatuation of conflicting emotions, they worship Me with a firm resolve."
"7.28 येषाम् of whom? तु but? अन्तगतम् is at the end? पापम् sin? जनानाम् of men? पुण्यकर्मणाम् of men of virtuous deeds? ते they? द्वन्द्वमोहनिर्मुक्ताः freed from the delusion of the pairs of opposites? भजन्ते worship? माम् Me? दृढव्रताः men steadfast in vows.Commentary By the performance of good deeds the heart is slowly purified Sattva increases Rajas and Tamas are gradually thinned out. The mind becomes serene and calm. The little selfarrogating personality slowly dies. You grow in spirituality. The divine flame becomes brighter and brighter. You become impersonal.Sin To forget ones identity with the Supreme Soul is the greatest sin. To see difference is sin. To take the body as the Self? to believe that this world is real is sin. Selfishness is sin. Egoism is sin. Ignorance is sin.Steadfast in vows The man steadfast in vows entertains a firm resolve I must realise the Self now I will not budge an inch from my seat till I attain Selfrealisation. He has the firm conviction that Brahman is the only Reality. This world is unreal. It is like a mirage. I can attain immortality and eternal bliss if I realise the Self only. There is not an iota of happiness in the sensual objects. Therefore the Lord says? Those persons of pure deeds worship Me steadfast in vows."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 29
Verse 29 of 30
SANSKRIT TEXT
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये। ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्।।7.29।।
TRANSLITERATION
jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam
Sanskrit Word Meanings
"Those who take refuge in Me and strive for deliverance from old age and death, know Brahman (or the Self) and all about the nature of that Self, and the entire Karma (or activities leading to rebirth)."
"Those who strive by resorting to Me for becoming free from old age and death, they know Brahman, the individual Self, and all about actions. [They know Brahman as being all the individual entities and all actions. This verse prescribes meditation on the qualified Brahman for aspirants of the middle class. Verses beginning with the 14th speak about the realization of the unqualified Brahman by aspirants of the highest class.]"
"Those who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self, and all action."
"Those who, relying on Me, strive to achieve freedom from old age and death, realize all to be the Brahman and realize all the actions governing the Self."
"Those who make Me their refuge, striving for liberation from decay and death, realize the Supreme Spirit, which is their own real Self, and in which all action finds its consummation."
"7.29 जरामरणमोक्षाय for liberation from old age and death? माम् Me? आश्रित्य having taken refuge in? यतन्ति strive? ये who? ते they? ब्रह्म Brahman? तत् that? विदुः know? कृत्स्नम् the whole? अध्यात्मम् knowledge of the Self? कर्म action? च and? अखिलम् whole.Commentary They attain to the full knowledge of the Self or perfect knowledge of Brahman. They attain to the Bhuma or the Highest or the Unconditioned. All their doubts are totally destroyed. They fully realise now? All is Vaasudeva. All indeed is Brahman. There is no such thing as diversity.They are not rorn here and have thus conered old age and death. They are liberated here and now."
ज्ञानविज्ञानयोग (Gyaan Vigyana Yoga), Verse 30
Verse 30 of 30
SANSKRIT TEXT
साधिभूताधिदैवं मां साधियज्ञं च ये विदुः। प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः।।7.30।।
TRANSLITERATION
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ cha ye viduḥ prayāṇa-kāle ’pi cha māṁ te vidur yukta-chetasaḥ
Sanskrit Word Meanings
"And those who know Me with the Adhibhuta, Adhidaiva, and Adhiyajna, they too, with their minds fixed in meditation, know Me even at the hour of death."
"Those who know me as existing in both the physical and divine planes, and also in the context of the sacrifice, they with concentrated minds know me even at the time of death."
"Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods), and the Adhiyajna (pertaining to the sacrifice) know Me even at the time of death, remaining steadfast in mind."
"Those who realize Me as one [identical] with what governs the beings, deities, and with what governs the sacrifices—they, even at the moment of their departure, experience Me, having mastered the Yoga."
"Those who see Me in the life of the world, in the universal sacrifice, and as pure Divinity, keeping their minds steady, they live in Me even in the hour of death's approach."
"7.30 साधिभूताधिदैवम् with the Adhibhuta and the Adhidaiva together? माम् Me? साधियज्ञम् with the Adhiyajna? च and? ये who? विदुः know? प्रयाणकाले at the time of death? अपि even? च and? माम् Me? ते they? विदुः know? युक्तचेतसः steadfast in mind.Commentary They who are steadfast in mind? who have taken refuge in Me? who know Me as the knowledge of elements in the physical plane? as the knowledge of the gods in the celestial or mental plane? as the knowledge of the sacrifice in the realm of sacrifice? are not affected by death. They do not lose their memory. They continue to keep up the consciousness of Me even at the time of their departure from this world. Those who worship Me along with these three know Me even at the time of death. (Cf.VIII.25)(This chapter is known by the names Vijnana Yoga and Jnana Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the Science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the seventh discourse entitledThe Yoga of Wisdom and Realisation. ,"