ॐ
ज्ञान-विज्ञान-योगः
Introduction
This is the beginning of the new shatkam - chapters 7 to 12. The previous shatkam (chapters 1-6) dealt with three topics:
जीवस्वरूपम् - the nature of jiva is Satchitananda, चैतन्य-स्वरूप.
कर्मयोगः - the sadhana to realise this nature which involves engagement of sense and motor organs in dealing with the world. It is doing one’s duty based on svadharma and with proper attitude of इश्वरार्पण and ईश्वरप्रसाद.
पुरुषप्रयात्नः - the primacy of individual effort to change oneself to reach the higher goal. The law of karma which governs life is simply the action-reaction principle which implies what situations/conditions one faces in the future is dependent on what one does now just as what situations/conditions one faces now is due to an individual's actions done in the past.
This current shatkam will deal with these three topics:
ईश्वरस्वरूपम् - the nature of Ishvara, सगुण-निर्गुण-स्वरूपम्, जड-चेतन-स्वरूपम्
उपासनायोगा - meditation on the Lord with devotion which involves withdrawal from sense objects and the world and using the mind to focus lovingly on the Lord.
ईश्वरकृपा - grace of the Lord, the law of karma while governing the conditions or situations one gets is subject to ईश्वरकृपा. ईश्वर alone is कर्मफलदाता and what conditions or situations the individual gets and when so that the individual will benefit is decided by ईश्वर alone.
In the 6th chapter, at the end, Sri Krishna says of all the yogis who meditate on various deities such as Rudra-Aditya etc, the one who meditates on Me, as the indweller in all, Vasudeva, is the best.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ४७ ॥
Now the Lord, in anticipation, answers two questions:
What is this Ishvara who is said to be indweller in 6.47?
How should one meditate on Him?
So, the Lord explains the nature of the Ishvara and how one must meditate on him in the next 6 chapters.
Īśvara in Advaita Vedānta: A Pedagogical Arc Across Bhagavad Gītā Chapters 7–12
Advaita Vedānta begins with a bold assertion: Brahman alone is real, the nondual consciousness that is free from all attributes, distinctions, and limitations. Yet human experience is steeped in multiplicity—individuality, diversity, change, and the sense of being a finite self in a vast world. To bridge this experiential gap, Advaita introduces Māyā, not as a second reality but as a provisional explanatory device, a pedagogical tool that allows the intellect to connect the nondual Brahman with the world of names and forms.
Māyā is mithyā: neither absolutely real nor absolutely unreal. From the standpoint of Brahman, it does not exist; from the standpoint of the empirical world, it functions as the material cause (upādāna-kāraṇa) of multiplicity. When Brahman is viewed through the lens of this creative principle, it is referred to as Īśvara, the Lord—creator, sustainer, and dissolver of the universe, the giver of karmic results, and the bestower of grace. In Advaita, Īśvara is not a second reality but Brahman viewed in relation to multiplicity.
The Bhagavad Gītā’s middle section (Chapters 7–12) is devoted to unfolding this Īśvara in a systematic, pedagogically refined manner. Each chapter highlights a different dimension of Īśvara and offers a corresponding mode of upāsanā, meditation or devotion, suited to the seeker’s evolving understanding.
Chapter 7 introduces the twofold prakṛti of Īśvara—para (consciousness) and apara (matter, mind, senses). The teaching is clear: para prakṛti alone is real, while apara prakṛti is dependent and has no independent existence. Through statements such as “I am the taste in water” and “I am the brilliance in the sun,” the Gītā offers a contemplative method to see the essence of every entity as a manifestation of the one consciousness.
The purpose of this chapter is to establish the ontological connection between Īśvara and Brahman. Īśvara is not merely a cosmic ruler but the very consciousness that is the substratum of all existence. Upāsanā here is subtle: it trains the mind to see that the world has no reality apart from the one consciousness.
Chapter 8 takes a deliberate digression. Here, Īśvara is treated without reference to Brahman, purely in His functional role. The focus is on the Lord as the one who receives worship, guides the devotee at the time of death, and governs cosmic processes. The ontological depth of Chapter 7 is set aside to address the practical concerns of seekers.
Crucially, this chapter introduces the theme of anugraha, divine grace. The devotee’s remembrance of the Lord at the final moment is not merely a personal effort but is supported by Īśvara’s compassion. This prepares the ground for the devotional emphasis that follows.
Chapter 9 returns to the ontological vision of Chapter 7 but now integrates the devotional and grace-oriented perspective introduced in Chapter 8. Īśvara is presented as both the inner Self of all beings and the entire cosmic manifestation. The chapter emphasizes that even those who worship other deities or perform rituals are, knowingly or unknowingly, worshipping the same Supreme Lord.
Here, Īśvara is both transcendent and immanent. The chapter introduces examples of upāsanā that will be expanded dramatically in Chapter 11. The central message is that devotion is not separate from knowledge; it is a powerful means to align the mind with the truth of Īśvara’s all-pervasiveness.
Having established the nature and functions of Īśvara, Chapter 10 turns to the practical question: How does one meditate on such a vast and all-pervading Lord? The answer is through vibhūti upāsanā—contemplating the Lord’s special manifestations.
Among mountains, He is Meru; among rivers, He is Ganga; among warriors, He is Rāma. These are not random examples but carefully chosen exemplars of excellence within their categories. By meditating on these distinguished forms, the mind connects to the creative power (yoga) of Īśvara, which is none other than Māyā.
This chapter provides a stepping stone from meditating on isolated glories to recognizing the entire universe as the expression of Īśvara.
Chapter 11 is the culmination of all previous teachings. Arjuna is granted the Viśvarūpa Darśana, the vision of the cosmic form, where all distinctions between special and general manifestations dissolve. The entire universe—moving and unmoving—is seen as the body of Īśvara. This is the experiential climax of the upāsanās taught in Chapters 7, 9, and 10.
Chapter 12 concludes the section by presenting a graded ladder of upāsanā, from the highest meditation on the formless Brahman to more accessible forms of devotion. It also lists the qualities necessary for sustained contemplation—equanimity, humility, compassion, and unwavering faith.
This chapter acknowledges the diversity of seekers and provides a path for each, ensuring that all can progress toward the realization of Īśvara and ultimately Brahman.
Chapters 7–12 of the Bhagavad Gītā form a coherent pedagogical arc in Advaita Vedānta. They begin by establishing the ontological identity of Īśvara with Brahman, explore His functional role in the cosmos, integrate devotion and grace, provide practical methods of meditation, culminate in the universal vision, and finally offer a graded path for seekers of all temperaments.
Throughout this journey, the seeker is guided from individuality to universality, from multiplicity to oneness, and from Īśvara as the creator to Īśvara as the very Self. Ultimately, the teachings prepare the mind for the nondual realization that Brahman alone is, and that the apparent world, sustained by Māyā, is but a provisional stepping stone toward this liberating truth.
In this chapter, the Lord details His svarupa so as to convey the idea that all that is perceived is the lower nature of God. The perceived objects don't have independent existence. They appear to exist only because of their substratum, the higher nature of God which is Existence itself. So Krishna is preparing us for his vishvarupa darshana that will come in chapter 11 so that we begin to see the entire manifestation as the Lord. The idea of Personal God, Ishvara, available only in a particular loka with a particular form is a narrow vision, Sri Krishna is preparing us to see the Personal God, Ishvara, in and through this perceived universe itself. Like the Ishavasya upanishad states:
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥
श्रीभगवानुवाच ।
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः ।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ ७-१॥
हे पार्थ! मयि आसक्त-मनाः मत् आश्रयः (त्वम्) योगम् युञ्जन् (सन्), समग्रम् माम् यथा असंशयम् ज्ञास्यसि, तत् शृणु
श्रीभगवान् उवाच = The Lord said
मयि आसक्तमनाः = one whose mind fixed on Me, पार्थ = O Partha, योगम् = meditation, युञ्जन् = practicing, मदाश्रयः = one whose refuge is I, असंशयम् = doubtlessly, समग्रम् = completely, माम् = Me, यथा = how, ज्ञास्यसि = will know, तत् = that, शृणु = listen
O Partha! Listen to that (process by which) how you, whose refuge is I, with mind fixed on Me, and practicing meditation, will doubtlessly know Me completely.
मयि - अस्मद्, स, एक
आसक्तमनाः - आसक्तमनस्, पुं, प्र, एक - आसक्तम् मनः यस्य सः आसक्तमनाः, आ+सञ्ज्+क्त - आसक्त
पार्थ - पार्थ, पुं, सं, एक
युञ्जन् - युञ्जत्, पुं, प्र, एक, युज् + शतृ
मदाश्रयः - मदाश्रय, पुं, प्र, एक, अहम् आश्रयः यस्य सः मदाश्रयः
असंशयम् - असंशय, नपुं, प्र, एक
समग्रम् - समग्र, नपुं, प्र, एक
माम् - अस्मद्, द्वि, एक
यथा - अव्ययम्
ज्ञास्यसि - ज्ञा धातुरूपाणि, कर्तरि प्रयोगः लृट् लकारः परस्मै पदम् - ज्ञा अवबोधने - क्र्यादिः, म-पु, एक
तत् - तद्, नपुं, प्र, एक
शृणु - श्रु धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - श्रु श्रवणे - भ्वादिः, म-पु, एक,
मयि वक्ष्यमाणविशेषणे परमेश्वरे आसक्तं मनः यस्य सः मय्यासक्तमनाः हे पार्थ योगं युञ्जन् मनःसमाधानं कुर्वन् मदाश्रयः अहमेव परमेश्वरः आश्रयो यस्य सः मदाश्रयः। यो हि कश्चित् पुरुषार्थेन केनचित् अर्थी भवति स तत्साधनं कर्म अग्निहोत्रादि तपः दानं वा किञ्चित् आश्रयं प्रतिपद्यते अयं तु योगी मामेव आश्रयं प्रतिपद्यते हित्वा अन्यत् साधनान्तरं मय्येव आसक्तमनाः भवति। यः त्वं एवंभूतः सन् असंशयं समग्रं समस्तं विभूतिबलशक्त्यैश्वर्यादिगुणसंपन्नं मां यथा येन प्रकारेण ज्ञास्यसि संशयमन्तरेण एवमेव भगवान् इति तत् श्रृणु उच्यमानं मया।।तच्च मद्विषयम्
One whose mind is devoted to Me, the Ishvara, whose qualities is being said is मय्यासक्तमनाः (मयि वक्ष्यमाणविशेषणे परमेश्वरे आसक्तं मनः यस्य सः मय्यासक्तमनाः). Keeping the mind focussed on God in meditation (योगं युञ्जन् मनःसमाधानं कुर्वन्), one whose refuge is I, Ishvara, alone is मदाश्रयः (मदाश्रयः अहमेव परमेश्वरः आश्रयो यस्य सः मदाश्रयः). Indeed anyone who (यः हि कश्चित्), due to whatever puruṣārtha (पुरुषार्थेन केनचित्), becomes one who desires an object (अर्थी भवति), resorts to (आश्रयं प्रतिपद्यते) an action which is the means to that (purushartha) (तत्साधनं कर्म), such as Agnihotra and the like (अग्निहोत्रादि), or austerity (तपः), or charity (दानम्), or something else. But this meditator (अयं तु योगी), having abandoned other means (हित्वा अन्यत् साधनान्तरम्), resorts to Me alone (माम् एव आश्रयं प्रतिपद्यते) and becomes one whose mind is attached to Me alone (मयि एव आसक्त-मनाः भवति).
O Arjuna (हे पार्थ), you who are such (यः त्वं एवंभूतः सन्), shall, without doubt (असंशयम्), know Me completely (समग्रं समस्तं), endowed with qualities such as manifestations, strength, power, lordship, and the like (विभूति-बल-शक्ति-ऐश्वर्य-आदि-गुण-संपन्नं मां), in the manner in which (यथा येन प्रकारेण) you will know.
Therefore, hear that (तत् श्रृणु) — being spoken by Me (उच्यमानं मया) — namely, that I am indeed the Blessed Lord (एवमेव भगवान् इति), without any doubt (संशयम् अन्तरेण).
Notes
Lord describes three conditions required for a sadhaka to realise the Ishvara-tattva as his tattva.
मय्यासक्तमनाः - मयि आसक्तं मनः यस्य सः - one whose mind is completely fixed on Me, i.e. the goal is Ishvara - the heart is in attaining the goal. Also called मच्चित्तः earlier in Ch. 6, This person is no longer interested in anything of the world - not in artha, kama, dharma, but only in moksha.
The one who is devoted to the Lord will be meditating on Him always as separation from Him is unbearable - so this feeds योगम् युञ्जन्.
मदाश्रयः - अहम् आश्रयः यस्य सः - one who has taken the Bhagavan as sole refuge - has the view that the Bhagavan alone is the means. So to attain Bhagavan, the goal, Bhagavan is the only way. Also called मत्परः earlier in Ch. 6. Just as any person interested in a particular desire - progeny, wealth, higher worlds, etc. takes up appropriate sadhana such as agnihotra, tapa, dana, etc. (i.e. लौकिक कर्म or वैदिक कर्म), so also this sadhaka resorts to Me alone having given up all other means.
When one realises the Lord alone is the refuge, then love automatically comes as there is nothing else worth to be loved.
So this attitude feeds मय्यासक्तमनाः.
योगम् युञ्जन् - practicing/abiding in Yoga - is putting effort in sadhana, The person having taken refuge of Ishvara, does not give up self-effort. Many have this idea that relying on God means nothing needs to be done as God will take care of everything. God does take care of the devotees, but the devotee should put effort to be able to qualify for attaining that grace. The effort (प्रयत्न) and grace of the Lord (ईश्वर-अनुग्रह) go hand-in-hand - they are not distinct or separate. The more one puts this effort, the more one realises that Lord’s grace alone can lift one up and also realises that it is Lord’s grace alone that is manifesting as one’s effort. So this प्रयत्न feeds मदाश्रयः.
Listen how a person who is befitting with the three characteristics given above, will surely know My (Ishvara’s) nature entirely. Thus Bhagavan also gives the fruit the knowledge that he is about to share - knowing Ishvara surely and completely. Here, by the word “knowing”, both the following are meant:
One realises one’s own nature is same as that of Ishvara - Brahman beyond gunas.
One knows Ishvara as the creator, supporter and destroyer of the entire world, in all His strength, knowledge, majesty, etc. - Brahman in association with gunas.
Thus Bhagavan gives a guarantee here and in the next verse.
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः ।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ ७-२॥
अहम् ते इदम् सविज्ञानम् ज्ञानम् अशेषतः वक्ष्यामि, यत् ज्ञात्वा इह भूयः अन्यत् ज्ञातव्यम् न अवशिष्यते।
ज्ञानम् = knowledge (intellectual), ते = to you, अहम् = I, सविज्ञानम् = with wisdom (experiential), इदम् = this, वक्ष्यामि = will tell you, अशेषतः = completely, यत् = which, ज्ञात्वा = having known, न = not, इह = here, भूयः = again, अन्यत् = other, ज्ञातव्यम् = should be known, अवशिष्यते = remains
This knowledge along with wisdom I will tell you completely, which having known, nothing else that should be known again.
ज्ञानम् - ज्ञान, नपुं, प्र, एक
ते - युष्मद्, च, एक
सविज्ञानम् - सविज्ञान, नपुं, प्र, एक
इदम् - इदम्, नपुं, प्र, एक
वक्ष्यामि - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, उ-पु एक
अशेषतः - अव्ययम्, अशेष + तसिल्
यत् - यद्, न, प्र, एक
ज्ञात्वा - अव्ययम्, ज्ञा + क्त्वा
न - अव्ययम्
इह - अव्यय
भूयः - अव्ययम्
अन्यत् - अन्य, नपुं, प्र, एक
ज्ञातव्यम् - अव्ययम्, ज्ञा + तव्यत्
अवशिष्यते - अव + शिष् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - शिषॢँ असर्वोपयोगे - चुरादिः, प्र-पु एक
ज्ञानं ते तुभ्यम् अहं सविज्ञानं विज्ञानसहितं स्वानुभवयुक्तम् इदं वक्ष्यामि कथयिष्यामि अशेषतः कात्स्न्र्येन। तत् ज्ञानं विवक्षितं स्तौति श्रोतुः अभिमुखीकरणाय यत् ज्ञात्वा यत् ज्ञानं ज्ञात्वा न इह भूयः पुनः अन्यत् ज्ञातव्यं पुरुषार्थसाधनम् अवशिष्यते नावशिष्टं भवति। इति मत्तत्त्वज्ञो यः सः सर्वज्ञो भवतीत्यर्थः। अतो विशिष्टफलत्वात् दुर्लभं ज्ञानम्।।कथमित्युच्यते
I will tell you (ते तुभ्यम् अहं वक्ष्यामि कथयिष्यामि) this theoretical knowledge along with experiential knowledge (इदम् ज्ञानम् सविज्ञानं विज्ञानसहितं स्वानुभवयुक्तम्) completely (अशेषतः कात्स्न्र्येन). (The Lord) praises that knowledge which is taught for catching the attention of the listener (तत् ज्ञानं विवक्षितं स्तौति श्रोतुः अभिमुखीकरणाय). Having known that knowledge (यत् ज्ञात्वा यत् ज्ञानं ज्ञात्वा), nothing further remains to be known or to be accomplished as a means for the goal of human life (न इह भूयः पुनः अन्यत् ज्ञातव्यं पुरुषार्थसाधनम् अवशिष्यते नावशिष्टं भवति). Thus one who knows that truth of Ishvara becomes all‑knowing - this is the meaning (इति मत्तत्त्वज्ञो यः सः सर्वज्ञो भवतीति अर्थः). Because of its extraordinary result, such knowledge is rare (अतो विशिष्टफलत्वात् दुर्लभं ज्ञानम्).
How it is said (कथमित्युच्यते) -
Notes
The previous verse has adhikartiva and vishayam, this verse has prayojanam.
Bhagavan says he is giving theoretical knowledge (ज्ञान) along with experiential one (विज्ञान). How can experiential knowledge be given? Of course it is not given, but Bhagavan is making a प्रतिज्ञा-वाक्य declaring teaching’s efficacy, completeness and delivery will be fruitful to the student who has the three qualities of previous verse. The student, being qualified,will naturally understand and follow the teaching (ज्ञान) to realise Ishvara and I are of the same nature (विज्ञान) along with knowing the nature of Ishvara as both impersonal (निर्गुण-ब्रह्म, परा-प्रकृति) and personal one (सगुण-ब्रह्म, अपरा-प्रकृति+परा-प्रकृति).
इदम् this implies two meanings:
that ज्ञान which I will teach will become विज्ञान - what wise people experience directly as इदम् (ब्रहम).
this (इदम्) refers to the jnana which I am going to teach.
भूयः again implies two meanings:
Nothing else is needed to be understood to walk this path - ज्ञान is complete
Nothing else needs to be achieved after having walked this path - विज्ञान is complete
इह here has two meanings:
In this world of objects, everything is known, after having gained अनुभूति (विज्ञान). Everything is known is not in the sense of Ishvara, who knows all the details in the realm of vyavahara, but here “everything is known” implies that the essence of all is known as Brahman by a jnani - paramartha realm.
Here in this world of objects, nothing remains to be known as you will have fulfillment having known पूर्ण. There is no more need to know anything else - even the need to know arises from a sense of dissatisfaction within which the jnani lacks because a jnani is आत्मतृप्तः, आत्मनि संतुष्टः (verse 3.17).
सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति - तैत्तिरीय, 2.1.1 - Abiding in Brahman, all the desires of the realised person are fulfilled.
Sankaracharya says: one who knows मत्तत्त्वज्ञो यः सः सर्वज्ञो भवति - one who knows nature of Me, Ishvara, is all-knower.
This knowledge of Ishvara is being praised by stating “nothing else remains to be known” to gain the attention of the student. Why should it be done? Because this knowledge is rare - both as a teaching available and also those who strive for it and then get the actual experience of it. The next verse shows this.
This verse is similar to 9.1:
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे। ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १॥
In chapter-9, it is said one gets liberation from transmigration by this experience of knowledge of Ishvara. Here, he says nothing remains to be known as everything is known.
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥ ७-३॥
सहस्रेषु मनुष्याणाम् (मध्ये) कश्चित् सिद्धये यतति। यतताम् सिद्धानाम् अपि कश्चित् माम् तत्त्वतः वेत्ति।
मनुष्याणाम् = of humans, सहस्रेषु = among thousands, कश्चित् = someone, यतति = strives, सिद्धये = for perfection, अपि = even, यतताम् सिद्धानाम् = among the striving perfected ones, कश्चित् = someone, माम् = Me, वेत्ति = knows, तत्त्वतः = in truth
Among thousands of humans, someone strives for perfection, even among the striving perfected ones, someone knows Me in truth.
मनुष्याणां मध्ये सहस्रेषु अनेकेषु कश्चित् यतति प्रयत्नं करोति सिद्धये सिद्ध्यर्थम्। तेषां यततामपि सिद्धानाम् सिद्धा एव हि ते ये मोक्षाय यतन्ते तेषां कश्चित् एव हि मां वेत्ति तत्त्वतः यथावत्।।श्रोतारं प्ररोचनेन अभिमुखीकृत्याह
Among many thousands of people (मनुष्याणां मध्ये सहस्रेषु अनेकेषु), someone puts effort for perfection (कश्चित् यतति प्रयत्नं करोति सिद्धये सिद्ध्यर्थम्). Of those striving perfected ones (तेषां यततामपि सिद्धानाम्), because the striving ones are indeed the perfected ones (सिद्धा एव हि ते ये मोक्षाय यतन्ते तेषाम्), someone will know Me in Truth as is (कश्चित् एव हि मां वेत्ति तत्त्वतः यथावत्). By arousing the interest of the listener Bhagavan says (श्रोतारं प्ररोचनेन अभिमुखीकृत्याह).
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Notes:
This verse shows the rarity of those seeking this knowledge and still rare of those who actually achieve it or experience it. Hence Bhagavan is demanding attention and focus from the student to what is to be told later as it is very important and rare.
Among the 1000s, someone strives to reach the goal of brahma-jnana/atma-jnana. Even among those striving ones who are the pure ones having done Karma Yoga, Upasana, sadhana chatushtayam, guru-upasadana and also sravana, manana (and hence relatively “perfected”), someone reaches the goal through nididhyasana.
Opportunity to realise Self or Ishvara-tattva is only in this human birth. In Brahmaloka there is a possibility - but it requires effort and the path is circuitous. The goal is to come to this realisation that Bhagavan alone is there both as changeable and the unchangeable nature of every entity. This is the tattva.
One cannot generate a desire for anything. Any desire for any object including moksha has to come by itself. But one can prepare conditions for such a desire to come. In case of moksha, it is chitta-shuddhi that comes from Karma Yoga followed by chitta-ekagrata through upasana, sadhana chatushtayam (mumukshutva) that leads one to guru upasadana and listening to his/her teachings one does sravana, manana and nididhyasana - the perfected one in nididhyasana will achieve the result of knowing Ishvara fully by the grace of Ishvara Himself.
Sankaracharya adds the word “madhye” after manushyanam, implying it is निर्धारणे षष्ठी - “among”. In this verse, siddhi means moksha-siddhi. Not goal or powers. Siddha here is not the one who has attained the goal, but one who is striving to achieve the goal of moksha. Such a striving person is being called a siddha because by striving he or she is surely going to attain it. Hence the sadhaka is being called a siddha in anticipation.
There is a similar verse in Vivekacudamani:
दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् ।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ ३ ॥
There are three things which are rare indeed and are due to the grace of God – namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ७-४॥
भूमिः आपः अनलः वायुः खम् मनः बुद्धिः अहङ्कारः एव च इति इयम् मे अष्टधा भिन्ना प्रकृतिः (भवति)
भूमिः = Earth, आपः = Water, अनलः = Fire, वायुः = Wind, खम् = Space, मनः = Mind, बुद्धिः = Intellect, एव = only, च = and, अहङ्कारः = Ahamkara, इति = thus, इयम् = this, मे = My, भिन्ना = distinct, प्रकृतिः अष्टधा = eightfold Prakriti
Earth, water, fire, air, space, mind, intellect and ego thus, this is my distinct eight-fold
भूमिः - भूमि, स्त्री, प्र, एक
आपः - आप, पुं, प्र, एक
अनलः - अनल, पुं, प्र, एक
खं - ख, नपुं, प्र, एक
मनः - मनस्, नपुं, प्र, एक
बुद्धिः - बुद्धि, स्त्री, प्र, एक
एव - अव्ययम्
च - अव्ययम्
अहङ्कारः - अहङ्कार, पुं, प्र, एक
इति - अव्ययम्
इयम् - इदम्, स्त्री, प्र, एक
मे - अस्मद्, ष, प्र, एक
प्रकृतिः - प्रकृति, स्त्री, प्र, एक
अष्टधा - अव्ययम्
भूमिः इति पृथिवीतन्मात्रमुच्यते न स्थूला भिन्ना प्रकृतिरष्टधा इति वचनात्। तथा अबादयोऽपि तन्मात्राण्येव उच्यन्ते आपः अनलः वायुः खम्। मनः इति मनसः कारणमहंकारो गृह्यते। बुद्धिः इति अहंकारकारणं महत्तत्त्वम्। अहंकारः इति अविद्यासंयुक्तमव्यक्तम्। यथा विषसंयुक्तमन्नं विषमित्युच्यते एवमहंकारवासनावत् अव्यक्तं मूलकारणमहंकार इत्युच्यते प्रवर्तकत्वात् अहंकारस्य। अहंकार एव हि सर्वस्य प्रवृत्तिबीजं दृष्टं लोके। इतीयं यथोक्ता प्रकृतिः मे मम ऐश्वरी मायाशक्तिः अष्टधा भिन्ना भेदमागता।।
The word भूमि is meant as पृथिवी तन्मात्र (भूमिः इति पृथिवीतन्मात्रमुच्यते), not स्थूल, due to the words “distinct eight forms of nature” (न स्थूला भिन्ना प्रकृतिरष्टधा इति वचनात्). So also by water, fire, air and space, their respective tanmatra alone is implied (तथा अबादयोऽपि तन्मात्राण्येव उच्यन्ते आपः अनलः वायुः खम्). By मन, the cause of मन, अहङ्कार is understood (मनः इति मनसः कारणमहंकारो गृह्यते), by बुद्धि the cause of अहङ्कार, महत्तत्त्व (हिरण्यगर्भ) (बुद्धिः इति अहंकारकारणं महत्तत्त्वम्), and by अहङ्कार, the ignorance-filled Unmanifest is understood (अहंकारः इति अविद्यासंयुक्तमव्यक्तम्). Just as food filled with poison is called poison (यथा विषसंयुक्तमन्नं विषमित्युच्यते), so also the Unmanifest, which is the root cause, imbued with the impressions of अहङ्कार, is called अहङ्कार (एवमहंकारवासनावत् अव्यक्तं मूलकारणमहंकार इत्युच्यते) due to instigative nature of अहङ्कार (प्रवर्तकत्वात् अहंकारस्य). It is seen in the world, that अहङ्कार alone is the cause for all actions (अहंकार एव हि सर्वस्य प्रवृत्तिबीजं दृष्टं लोके). In this way, just as it was said, my majestic maya-shakti is understood to be distinctly eight-fold (इतीयं यथोक्ता प्रकृतिः मे मम ऐश्वरी मायाशक्तिः अष्टधा भिन्ना भेदमागता).
Notes are in the next verse.
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ७-५॥
हे महाबाहो! इयम् अपरा (प्रकृतिः अस्ति)। इतः तु (त्वम्) मे अन्याम् पराम् प्रकृतिम् जीव-भूताम् विद्धि, यया इदम् जगत् धार्यते।
अपरा = not higher, इयम् = this, इतः = than this, तु = but, अन्याम् = other, प्रकृतिम् = nature, विद्धि = know, मे = my, पराम् = Higher, जीवभूताम् = sentience or life principle, महाबाहो = O strong-armed one, यया = by which, इदम् = this, धार्यते = is upheld, जगत् = world
This is lower (not higher) nature, but other than this know my higher nature, sentience, O strong-armed one, by which this world is upheld.
अपरा - अपरा, स्त्री, प्र, एक
इयम् - इदम्, स्ती, प्र, एक
इतः - अव्ययम्, इदम् + तसिल्
तु - अव्ययम्
अन्याम् - अन्या, स्त्री, द्वि, एक
प्रकृतिम् - प्रकृति, स्त्री, द्वि, एक
विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, म्-पु एक
मे - अस्मद्, ष, एक
पराम् - परा, स्त्री, द्वि, एक
जीवभूताम् - जीवभूता, स्त्री, द्वि, एक, जीव् + घञ् = जीव
महाबाहो - महाबाहु, पुं, सं, एक
यया - यम्, स्त्री, तृ, एक
इदम् - इदम्, नपुं, प्र, एक
धार्यते - धृ + णिच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - धृञ् धारणे - भ्वादि, प्र-पु एक
जगत् - जगत्, नपुं, प्र, एक
अपरा न परा निकृष्टा अशुद्धा अनर्थकरी संसारबन्धनात्मिका इयम्। इतः अस्याः यथोक्तायाः तु अन्यां विशुद्धां प्रकृतिं मम आत्मभूतां विद्धि मे परां प्रकृष्टां जीवभूतां क्षेत्रज्ञलक्षणां प्राणधारणनिमित्तभूतां हे महाबाहो यया प्रकृत्या इदं धार्यते जगत् अन्तः प्रविष्टया।।
This lower nature is inferior, impure, ruining, and its nature is to bind one to संसार (अपरा न परा निकृष्टा अशुद्धा अनर्थकरी संसारबन्धनात्मिका इयम्). Other than this which was stated (इतः अस्याः यथोक्तायाः), but know another my own pure higher nature (तु अन्यां विशुद्धां प्रकृतिं विद्धि मम आत्मभूतां मे परां प्रकृष्टां): the life/sentience principle, the characteristic of knower of the perceived objects, the cause of life in all beings (जीवभूतां क्षेत्रज्ञलक्षणां प्राणधारणनिमित्तभूताम्). Oh strong-armed one (हे महाबाहो), by which (higher प्रकृति), all this world is supported by permeating it (यया प्रकृत्या इदं धार्यते जगत् अन्तः प्रविष्टया).
Notes:
The Lord puts forth the actual teaching of knowledge of Ishvara-svarupa after having gained the attention of the student. The attention is gained through praising the result of the knowledge of Ishvara (as one’s own Self) - eternal intellectual satisfaction: realising Ishvara’s svarupa nothing remains to be known or everything is known (verse 7.2). Also by putting an intellectual challenge that only very rare few can achieve this knowledge of Ishvara’s svarupa (verse 7.3).
To explain the nature of Ishvara, in the two verses 7.4 and 7.5, Sri Krishna borrows the creation theory as proposed by Sankhya darshana which is slightly different from the one used in Vedanta darshana (Tattvabodha).
Sankhya darshana creation
मूल-प्रकृतिः
बुद्धिः
अहङ्कारः
(सत्त्वः + रजः) मनः
(सत्त्वः) पञ्चज्ञानेन्द्रियाः
(रजः) पञ्चकर्मेन्द्रियाः
(तमः) पञ्चतन्मात्राः (सूक्ष्म)
(तमः) पञ्चमहाभूताः (स्थूल)
In Vedanta सृष्टि-क्रम, sense organs come out of subtle elements which evolve out of Prakriti, whereas in Sankhya they come of ahamkara tattva. Also another important difference is: in Sankhya, prakriti is satyam, while in Vedanta, prakriti is mithya. But that does not matter, Vedanta adopts Sankhya srshti only for ultimately to negate the theory of creation itself.
प्र + कृ + क्तिन् - प्रकृतिः, प्रक्रीयते इति प्रकृतिः. That which is worked upon by निमित्त-कारण (the efficient or intelligent or conscious cause) is प्रकृति. So प्रकृति is उपादान-कारण, i.e. the material cause.
उप + आङ् + दा + ल्युट् - उपादान, उपादीयते इति उपादानम्, that which is taken in, by nimitta karana to work upon. upādānam ca asau prakr̥tiḥ ca upādāna prakr̥tiḥ.
The word मे in verse means mine, of Ishvara, that it belongs to him, Ishvarii or maya-shakti. So apara-prakriti is also maya-shakti - technically only mula-prakriti of apara-prakriti is called as maya-shakti usually.
In the Sankhya सृष्टि-क्रम, we have 1 Prakriti, 7 Prakriti+Vikriti and 16 Vikriti. Since vikriti or evolute is just its cause or prakriti in another form, only prakritis were mentioned in verse 4 with a couple of exceptions:
Mula-prakriti is not stated in the verse
Manas is stated although it is a vikriti and not prakriti.
To overcome this anomaly, Madhusudana Sarasvati says by the word manas, mulaprakriti is meant (lakshyartha) as it is the cause for all including the mind. This explanation sounds good as the tanmatras are given in the descending order of creation and the other three entities avyaktam (mulaprakriti), buddhi and ahamkara will fall in the ascending order. Sankaracharya however takes a different approach and has to reinterpret two words:
He says manas in the verse is actually ahamkara and so now we have to reinterpret ahankara itself which is in the verse.
Ahamkara in the verse is actually mula-prakriti. Reason: avyaktam or mulaprakriti is avidya-samyuktam, where avidya is atasmin tat buddhih.
Avidya is potential ahamkara, so avidya is ahamkara-vasana or ahamkara-bija. So the word ahamkara denotes mula-prakriti as ahamkara is in it in seed form.
What is the justification for this interpretation?
Poisoned-laden food is not called food, but only poison.
Gauna-prayogah, which is usage of one word for another due to common features. He is a lion - because of some common features of fearlessness. Both avyaktam and ahamkara have a common feature of pravartakatvaat - initiate actions. From avyaktam the whole cosmic creation begins and in the same way when ahamkara is active, samsara for individual ensues. Anvaya-vyatireka logic establishes that ahamkara is the cause of samsara - Ahaṅkāra sattve saṁsāra pravr̥tti ahaṅkāra abhāve saṁsāra pravr̥tti abhāvaḥ tasmāt ahaṅkāra eva saṁsārapravr̥tti-kāraṇam. This is commonly seen in the world, that ahamkara alone drives the person to actions.
Ramana Maharshi states in Saddarshanam 9:
धिया सहोदेति धियास्तमेति लोकस्ततो धीप्रविभास्य एषः ।
धीलोकजन्मक्षयधाम पूर्णं सद्वस्तु जन्मक्षयशून्यमेकम् ॥
The world (लोकः) arises together with the mind (धिया सह उदेति); it sets along with the mind (धिया अस्तं एति). Therefore (ततः), this (एषः) world shines only by the mind (धी-प्रविभास्य). The one Reality (एकं सद्वस्तु), which is the substratum of the birth and dissolution of the mind and the world (धी-लोक-जन्म-क्षय-धाम), is Full (पूर्णम्) and free from birth and destruction (जन्म-क्षय-शून्यम्).
How do we know that the five mahabhutas mentioned in the verse are tanmatras, but not sthula pancamahabhutas? Two reasons:
They are being called prakriti in the verse, so the mahabhutas are sukshma, not sthula which are vikritis.
The word “bhinna” implies distinct, so sukshma are implied. Sthula mahabhutas are created after tanmatras undergo pancikarana and hence they are not distinct.
Why call these 24 principles as अपरा (inferior)?
अनृत - false, अनृतत्वात् - because of falsity, has no independent existence
जड - inert, जडत्वात् - because of inert, has changeful nature
दुःखात्मक - of nature of sorrow, दुःखात्मकत्वात् - because of nature of sorrow
अशुद्ध - made of three gunas, अशुद्धत्वात् - because of made of three gunas
पुरुषाधीन - under the control of Purusha, पुरुषाधीनत्वात् - because of being under the control of purusha
वेद्य - known by purusha वेद्यत्वात् - because of it being known (illuminated) by purusha
ज्ञानेन निवर्त्य - by Knowledge it ends, ज्ञान्निवर्त्यत्वात् - because by Knowledge it ends
Verse-5:
In contrast to apara-prakriti, the other nature of Ishvara is called Para prakriti which is Consciousness. Para-prakriti in contrast with apara is:
सत्यत्वात्
चैतन्यत्वात्
आनन्दत्वात्
शुद्धत्वात्
पुरुषत्वात्
दृक्त्वात्
ज्ञानत्वात्
Para is superior (प्रकृष्टम्) while apara is inferior (निकृष्टम्) because;
Para is independent and It supports apara-prakriti by lending sat, chit and ananda to it.
Para is always of the nature of bliss leading to moksha while apara is the nature of sorrow leading to samsara.
जीवभूता - that which has become jiva. This word jiva has to be seen at the level of totality and individuality.
At the level of individuality: Usually, jiva, as literal meaning (vācyārtha) is taken as chidabhasa (the reflected consciousness) along with antahkarana (the reflecting medium). But here antahkarana is already included in apara prakriti, so only chidabhasa is considered. So what becomes cidabhasa? Consciousness itself. And consciousness in the context of jiva, the individual, is called atma or sakshi - the consciousness that illuminates all experiences. So the implied meaning (lakṣyārtha) of this word जीवभूता which is Para Prakriti is sakshi or atma - Consicousess. In that case, apara Prakriti will be Karya-karana-sanghata.
At the level of totality: Jiva is taken as Ishvara (vācyārtha) and implied as Brahman (lakṣyārtha). In this case, again by the word jiva, the implied case of Para Prakriti as Brahman is meant.
Sankaracharya defines जीवभूतां as क्षेत्रज्ञलक्षणां प्राणधारणनिमित्तभूतां. जीवभूतां - the characteristic of the knower or illuminator of the perceived objects, the cause of life in all beings. जीवः - जीव् + घञ्, प्राणधारणे. That which holds the prana, i.e. holds both the sukshma and sthula, that is जीव. Therefore, if prana is active in sthula, it is due to jiva, the chaitanya.
This jiva-bhutaam is mahavakya.
Apara-prakriti is निकृष्ट (inferior) because it is अशुद्ध having impurities like shad-ripuh, ignorance, etc. It is अनर्थकारी - that which creates problems, this is संसार-बन्धनात्मिका - of the nature of binding to samsara.
Sri Krishna says this para-prakriti is my (other higher) nature (आत्मभूत). It is मोक्ष-निमित्त, it becomes the cause (hetu/nimitta) for moksha - by a jiva who realises that to be one’s true nature. Knowing para-prakriti leads to moksha otherwise samsara or identification with apara-prakriti continues. This verse shows that one can control karya-karana-sanghata (apara-prakriti) to focus on Bhagavan (para-prakriti) by only asserting one’s true nature as sakshi as explained in verse 6.6.
Verses 7.4-5 simply state that Ishvara’s nature is two-fold Consciousness and Matter similar to Sankhya where two independent principles of Consciousness and Matter are presented. However, unlike Sankhya, here a common connection of Ishvara is established between Consciousness and Matter. Now how these two natures are related to each other is further explained in the next few verses.
These two verses are similar to 13.1 and 13.2:
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते | एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: || 1||
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत | क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || 2||
Para-prakriti
Apara-prakriti
Saccidananda
Nama - rupa prapanca (one of the evolutes)
Chaitanya - conscious, immaterial
Jada - inertness, material
nirvikara
savikara
Svatantra but lends existence to aparaa prakriti
Paratantra, dependent on para-prakriti and gains existence from para-prakriti
Vivarta upadana kaarana and nimitta kaarana
Parinami upadana kaarana
kshetrajna
kshetra
Uttama purusha
Kshara and akshara purusha
adhyastha
adhyaasa
Brahman
Prakriti + evolutes
Sakshi
Karya-karana-sanghata
No variety
Variety
nirguna
saguna
subject/perceiver
object/perceived (except mula-prakriti)
Sukha-rupatvaat sukha-kaaranam
Dukha-rupatvaat-dukhkaaranam
My true nature as perceived by a ज्ञानी
My assumed identity leading to जीव-भाव
Sadhana involves claiming this identity
Sadhana involves disassociating with this identity
nishshreyas
preyas
Saguna Nirguna Brahman and Para Apara Prakriti
In the Bhagavad Gita (7.4–5), Bhagavān presents a crucial ontological distinction through the teaching of two prakṛtis. In verse 7.4, He speaks of the eightfold lower nature — earth, water, fire, air, space, mind, intellect, and ego — and refers to it as “My apara-prakṛti.” In verse 7.5, He introduces the higher nature — para-prakṛti — as the conscious principle by which the world is sustained. The repeated use of the word “My” indicates that both these prakṛtis are viewed from the standpoint of Īśvara, that is, Saguna Brahman.
From this standpoint, Saguna Brahman includes both para and apara prakṛti together. It is Brahman associated with māyā, the Lord of the universe, omniscient (सर्वज्ञ), omnipotent (सर्वशक्ति), omnipresent, the dispenser of karma-phala, and the object of devotion. These attributes function within vyavahāra-sattā, the empirical order. They enable worship, ethical structure, cosmological explanation, and spiritual discipline. In this empirical mode, Saguna Brahman appears connected with change, because prakṛti and the guṇas are changeful. Yet this does not make Saguna Brahman ontologically inferior. The underlying reality is still Brahman, which is paramārthika-sattā. The change belongs to the medium of manifestation, not to the essential nature.
Śaṅkara, in his Vākya-bhāṣya on the Kena Upanishad, firmly establishes Īśvara as an existential entity and not a mere conceptual device. He invokes śruti-pramāṇa to demonstrate the governing and willing Lord: **सत्यकामः सत्यसङ्कल्पः** — “whatever He desires, whatever He wills, comes to fruition” (Chandogya Upanishad 8.7.1); **एष सर्वेश्वरः** — “this is the Lord of all” (Brihadaranyaka Upanishad 4.4.22); **पुण्यं कर्म कारयति** — He prompts meritorious action; **अनश्नन्नन्यो अभिचाकशीति** — “the other, not eating, witnesses” (Mundaka Upanishad 3.1.1); **एतस्य वा अक्षरस्य प्रशासने** — “under the control of this Imperishable” (Brihadaranyaka Upanishad 3.8.9). Thus Saguna Brahman, as Īśvara, is scripturally grounded as the ruler, ordainer, inner controller, and cosmic governor. He is not reduced to an explanatory metaphor but affirmed as real within vyavahāra.
Verse 7.5 introduces para-prakṛti, the conscious principle. When Brahman is understood purely as this consciousness, without reference to the guṇas, it is often called Nirguṇa Brahman. However, “nirguṇa” is meaningful only in contrast to “saguṇa.” It negates attributes that were previously superimposed at the vyavahāric level. In this sense, nirguṇa operates as a methodological standpoint. It dissolves the conceptual framework of attributes, but it still remains conceptually tethered to that framework, because the very term “attributeless” presupposes the notion of attributes. Thus nirguṇa, as conceived by the mind, functions as a pedagogical bridge between empirical understanding and absolute realization.
When realization dawns, Brahman is no longer known as “nirguṇa” in contrast to “saguṇa.” Even that negation falls away. What remains is better described as guṇātīta — not merely “without guṇas,” but beyond the entire ontology in which guṇas are relevant. Here the question of attributes does not arise at all. Guṇātīta corresponds to paramārtha-sattā, absolute reality. From this standpoint, both Saguna (para + apara prakṛti seen from the Lord’s standpoint) and Nirguṇa (para-prakṛti isolated through negation) are epistemic standpoints — modes of understanding available to the intellect — rather than final descriptions of Brahman as it is.
In many traditional presentations, including those of Śaṅkara, Nirguṇa Brahman is used to denote this ultimate reality beyond attributes. In that merged usage, when Nirguṇa is said to be superior to Saguna, what is truly meant is that the guṇātīta standpoint — absolute non-dual Brahman — is superior to the Saguna standpoint operative in vyavahāra. Strictly analyzed, however, Nirguṇa as a conceptual negation still belongs to the domain of teaching within vyavahāra, serving as a special refinement of the Saguna perspective rather than something ontologically separate from it. Much of the debate about superiority arises precisely because Nirguṇa and Guṇātīta are frequently conflated.
This dynamic is beautifully expressed by Ramakrishna Paramahamsa in *The Gospel of Sri Ramakrishna*: “The Master saw further that the ‘One without a second’ is Itself divided in two aspects of Saguna (with attributes), and Nirguna (without attributes).” He further says: “The devotees — I mean the vijnanis — accept both God with form and the Formless, both the Personal God and the Impersonal. In a shoreless ocean — an infinite expanse of water — visible blocks of ice are formed here and there by intense cold. Similarly, under the cooling influence, so to say, of the deep love of Its worshipper, the Infinite reduces Itself to the finite and appears before the worshipper as God with form. Again, as, on the rising of the sun, the ice melts away, so, on the awakening of Knowledge, God with form melts away into the same Infinite and Formless.” The imagery preserves both aspects without ontological rivalry.
From the standpoint of spiritual realization, the bhakta realises: Īśvara alone is and nothing else. The jñānī realises: Brahman alone is and nothing else. The difference lies in the method. The bhakta arrives through inclusion — the changeful universe is included within Reality as lower nature (apara-prakṛti), yet real as manifestation of the Lord. The jñānī arrives through negation — the changeful is dismissed as appearance through discrimination. One affirms totality inclusive of manifestation; the other negates manifestation as non-ultimate. Yet in both cases individuality disappears. In both, the separate ego dissolves.
Thus, in commenting on verses 7.4–5, the structure becomes clear: Saguna Brahman governs the empirical order through both para and apara prakṛti; Nirguṇa Brahman functions as the negating insight that withdraws superimpositions; Guṇātīta alone stands as the final, non-dual reality. Whether through inclusive devotion or discriminative negation, the culmination is identical — totality without individuality. Brahman is not ultimately “with attributes” nor “without attributes,” but that in which such distinctions lose all relevance. Saguna serves devotion and cosmic order; Nirguṇa serves negation and detachment; Guṇātīta alone is the silent truth to which both point.
एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ७-६॥
सर्वाणि भूतानि एतद्योनीनि (भवन्ति) इति उपधारय अहम् कृत्स्नस्य जगतः प्रभवः तथा प्रलयः (अस्मि)।
एतद्योनीनि = those whose cause is this Prakriti (both lower and higher), भूतानि = beings, सर्वाणि = all, इति = thus, उपधारय = understand, अहम् = I, कृत्स्नस्य जगतः = of the whole world, प्रभवः = source, प्रलयः = dissolution, तथा = and
This (Prakrti, both lower and higher), is the cause for all beings thus understand, I am the source and dissolution of the whole world.
एतद्योनीनि - एतद्योनि, नपुं, प्र, बहु, येषां एषा योनिः तानि
भूतानि - भूत, नपुं, प्र, बहु
सर्वाणि - सर्व, नपुं, प्र, बहु
इति - अव्ययम्
उपधारय - उप + धृ + णिच् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - धृञ् धारणे - भ्वादिः, म-पु एक
अहम् - अस्मद्, प्र, एक
कृत्स्नस्य - कृत्स्न, नपुं, ष, एक
जगतः - जगत्, नपुं, ष, एक
प्रभवः - प्रभव, पुं, प्र, एक
प्रलयः - प्रलय, पुं, प्र, एक
तथा - अव्ययम्
एतद्योनीनि एते परापरे क्षेत्रक्षेत्रज्ञलक्षणे प्रकृती योनिः येषां भूतानां तानि एतद्योनीनि भूतानि सर्वाणि इति एवम् उपधारय जानीहि। यस्मात् मम प्रकृती योनिः कारणं सर्वभूतानाम् अतः अहं कृत्स्नस्य समस्तस्य जगतः प्रभवः उत्पत्तिः प्रलयः विनाशः तथा। प्रकृतिद्वयद्वारेण अहं सर्वज्ञः ईश्वरः जगतः कारणमित्यर्थः।।यतः तस्मात्
All beings (भूतानि सर्वाणि) are those that have their cause as this higher and lower prakriti, characterised as the field and knower of the field (एतद्योनीनि एते परापरे क्षेत्रक्षेत्रज्ञलक्षणे प्रकृती योनिः येषां भूतानां तानि एतद्योनीनि) - you understand (उपधारय जानीहि) in this way (इति एवम्). Because my two Prakriti are the cause of all beings (यस्मात् मम प्रकृती योनिः कारणं सर्वभूतानाम्), therefore, I am the cause for the creation of all the world as well as its destruction (अतः कृत्स्नस्य समस्तस्य जगतः प्रभवः उत्पत्तिः प्रलयः विनाशः तथा). Through the twofold gate of Prakṛti (प्रकृतिद्वयद्वारेण), I am the all‑knowing Lord (अहं सर्वज्ञः ईश्वरः) who is the cause of the world (जगतः कारणम्) - this is the meaning (इत्यर्थः).
From which, therefore (यतः तस्मात्)
Notes
Both the Prakriti together is Ishvara who is jagat-karanam - the cause of the world. Each Prakriti alone cannot be a cause for the world, both together are the cause. Para prakriti gives parinami-upadana-karana status to apara-prakriti by lending sat, chit and ananda to it. Para prakriti alone cannot create or manifest as it is Pure Consciousness. While apara prakriti gives the status of vivarta-upadana-karana to para prakriti by rendering it as substratum for itself. Apara Prakriti alone cannot create as it cannot exist without Para Prakriti. Upadana karana for jagat means karana for its srshti, sthiti and laya.
Within the realm of apara-prakṛti, all change is pariṇāma (changeful), but apara-prakṛti itself is a vivarta (appearance) with no change infringed upon para-prakṛti, and para-prakṛti is Brahman itself, changeless and non-dual but only referred so wrt material manifestation (apara-prakriti).
एते योनिः येषां तानि एतद्योनीनि (बहुव्रीहि समास) - those whose origin are these two. एते are the two Prakriti and तानि are भूतानि.
Bhuutaani can be panca-maha-bhutas or living beings like in yato vā imāni bhūtāni jāyante (Bhrigu-valli of Taittirīyōpaniṣat 3-1-1). There yena jātāni jīvanti - gave the hint that bhutani meant living beings as only they live. Here also we can take the same - as the jivas are perceivable and so have a direct impact on Arjuna rather than abstract panca maha bhutas.
In Vedanta, yoni means upadana-karanam or material cause - so both these prakritis together as Ishvara act as upaadana karana: para prakriti as vivarta-upadana-karana and apara prakriti as parinami-upadana-karana.
Sri Krishna did not mention nimitta karana explicitly, but it is implied by the word “pralaya” as one needs a conscious entity to destroy. So in this verse, nimitta and upadana karana of Ishvara is given..Sankaracharya adds the word “sarvajnah” to Ishvara to indicate his being nimitta karana also.
This verse is similar to 13.27:
यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् | क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ || 13.27||
Just as the combination of ksehtra-kshetrajna gives rise to all the mobile and stationary beings, so also the combination of para and apara-prakriti gives rise to all beings.
So apara-prakriti is kshetra - the realm of change while para-prakriti is kshetrajna - the illuminator of all that changes.
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७-७॥
हे धनञ्जय! मत्तः अन्यत् परतरम् किञ्चित् न अस्ति। मयि इदम् सर्वम् प्रोतम् सूत्रे मणिगणाः इव।
मत्तः = than Me, परतरम् = greater, न = no, अन्यत् = other, किञ्चित् = whatsoever, अस्ति = is, धनञ्जय = O Dhananjaya, मयि = in Me, सर्वम् = all, इदम् = this, प्रोतम् = woven, सूत्रे = on thread, मणिगणाः = pearls, इव = like
O Dhananjaya, there is no other thing greater than Me whatsoever. In Me all this is woven like pearls on thread.
मत्तः - अव्ययम्, अस्मद् + तसिल्
परतरम् - परतर, नपुं, प्र, एक, पर + तरप्
न - अव्ययम्
अन्यत् - अन्यत्, नपुं, प्र, एक
किञ्चित् - अव्ययम्
अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, प्र-पु एक, असँ भुवि - अदादिः
धनञ्जय - धनञ्जय, पुं, सं, एक
मयि - अस्मद्, स, प्र, एक
सर्वम् - सर्व, नपुं, प्र, एक
इदम् - इदम्, नपुं, प्र, एक
प्रोतम् - प्रोत, नपुं, प्र, एक
सूत्रे - सूत्र, पुं, स, एक
मणिगणाः - मणिगण, पुं, प्र, बहु
इव - अव्ययम्
मत्तः परमेश्वरात् परतरम् अन्यत् कारणान्तरं किञ्चित् नास्ति न विद्यते अहमेव जगत्कारणमित्यर्थः हे धनञ्जय। यस्मादेवं तस्मात् मयि परमेश्वरे सर्वाणि भूतानि सर्वमिदं जगत् प्रोतं अनुस्यूतम् अनुगतम् अनुविद्धं ग्रथितमित्यर्थ दीर्घतन्तुषु पटवत् सूत्रे च मणिगणा इव।।केन केन धर्मेण विशिष्टे त्वयि सर्वमिदं प्रोतमित्युच्यते
Another greater cause than Me (परतरम् अन्यत् कारणान्तरम्), Ishvara (मत्तः परमेश्वरात्) does not exist whatsoever (किञ्चित् नास्ति न विद्यते). I alone am the cause of the world - this is the meaning (अहमेव जगत्कारणमित्यर्थः). O Dhananjaya! (हे धनञ्जय) Since this is so, therefore (यस्मादेवं तस्मात्), all beings (सर्वाणि भूतानि), this world (सर्वमिदं जगत्) is strung, woven, connected, transfixed like (प्रोतं अनुस्यूतम् अनुगतम् अनुविद्धं ग्रथितमित्यर्थ) the cloth among the long threads (दीर्घतन्तुषु पटवत्), and pearl necklace on the string (सूत्रे च मणिगणा इव), in Me, the Ishvara (मयि परमेश्वरे). By what qualities all this world is specially woven in you is said (केन केन धर्मेण विशिष्टे त्वयि सर्वमिदं प्रोतमित्युच्यते)…
Notes
Since Bhagavan’s two-fold nature makes this entire creation, then therefore, all is Bhagavan alone.
मत्तः अन्यत् परतरः no other greater than me (parā-prakr̥ti aparā-prakr̥ti dvaya-yuktaparamēśvarāt). What greater than Sri Krishna as Ishvara (not as avatara) doesn't exist? कारण cause. There’s no cause greater than Bhagavan implying these two Prakriti are the ultimate cause - one as vivarta upadana karana and the other as parinama upadana karana. Together they also form the nimitta-karana, the efficient cause.
There is आत्यन्तिक-कारणम्/मूल-कारणम् (ultimate cause, causeless cause) and आपेक्षिक-कारणम्/अवान्तरिक-कारणम् (relative cause, which is effect, कार्य, of another cause, कारणम्). Example, parents are a relative cause for us, but Bhagavan is the ultimate cause. So when Bhagavan is asserting there is none superior to me, he is asserting himself to be the आत्यन्तिक-कारणम् for the entire creation. There is no higher cause than Him.
The second line of the verse is अध्यारोप-अपवाद negation of deliberate superimposition. The अध्यारोप-अपवाद-प्रक्रिय process of negation of deliberate superimposition goes likes this:
Define the कार्य, जगत्, in details
Define भगवान् as the कारणम्, cause for the कार्य, जगत्
Negate the कार्य, जगत् as unreal. वाचारम्भणम् विकारो नामधेयम् (छा.उ. ६ । १ । ४) - All transformations have basis in speech only and they are only for namesake.
Then negate the कारणम् status of भगवान् also.
This is the methodology in अद्वैत-वेदान्त to understand भगवान् in his true nature - beyond any attributes गुणातीत. The first two steps above are अध्यारोप which establishes सगुण-ब्रह्म and the next two steps are अपवाद that establishes गुणातीत-ब्रह्म.
ओत woven - it is used in Mundakopanishad (2-2-5) also:
यस्मिन्द्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः ।
तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतस्यैष सेतुः ॥ ५ ॥
In whom, the heaven, earth, interspace region, mind and along with all pranas are woven, you should know only that one Self, give up all other words. This is the bridge to immortality.
प्रोत is प्रकर्षेण ओतम्, अनुसूयतम् - interwoven, the cross-threaded.
Sankaracharya gives example of दीर्घतन्तुषु पटवत् like the cloth in the long threads - like the ओत-प्रोत-तन्तु of cloth as an example for this अध्यारोप-अपवाद-प्रक्रिय. Then he adds मणिगण also as stated by the Lord.
In Brihadaranyaka Upanishad - ओत-प्रोत-भाव is given in 3rd chapter, 6-8 brahmanas, that involves Gargi.
Let’s apply this अध्यारोप-अपवाद-प्रक्रिय for cloth-threads example:
Cloth, which is perceived, is nothing but threads woven across together, so cloth is karya and thread is karanam. This is अध्यारोप.
But cloth exists only as a namesake, because without threads, there is no cloth, in fact cloth is thread alone in another form. So cloth does not exist and thread alone is the real existing thing. Why doesn't cloth exist? Because it does not have an independent existence and it is not permanent. This is अपवाद.
The cloth-thread example is clear for अध्यारोप-अपवाद, but the manigana-sutra example does not exactly fit in if we take the literal meaning of manigana as a group of pearls. Because unlike cloth, which has no existence besides the threads, mani-gana as a group of pearls, can independently exist without sutra, the thread. So we should take the meaning of mani-gana in this verse as the entire necklace itself, not simply a group of pearls. Then necklace is कार्य, which cannot exist without the कारण - sutra and the above given अध्यारोप-अपवाद holds for necklace-thread.
Using this अध्यारोप-अपवाद-प्रक्रिय, the following relationships between Apara (Effect) and Para Prakriti (Cause) can be derived:
Effect is only a cause in another form - in other words, the cause is not destroyed but appears in a different way.
Therefore, the fundamental nature of effect and cause as Existence is the same although the effect appears as changeful.
Therefore, Cause alone is independent while the effect is dependent
Therefore, the cause is substratum and effect is an appearance or superimposition.
Extending it to me also:
मयि कारणे प्रोतः — Mayi kāraṇe protaḥ
The entire kārya–kāraṇa–saṅghāta is strung in Me, Atma or Sakshi, as its cause; it is the effect, I alone am the cause.
मदात्मक — Madātmaka
The kārya–kāraṇa–saṅghāta is essentially of My nature, namely Existence–Consciousness–Bliss, and has no independent essence apart from Me.
मत्सत्ता — Mat-sattā
The fundamental ontological status of the kārya–kāraṇa–saṅghāta is Me alone, while its functional ontological status is provisionally highlighted to suggest distinction only as a pedagogical step, enabling dis-identification from false self-notions.
Therefore, I alone am the substratum, and the kārya–kāraṇa–saṅghāta (apara-prakṛti) is merely an appearance or superimposition.
This verse is similar to verse 1 of Ishavasya Upanishad:
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥
All this whatsoever that moves on the earth (every object) is to be covered by the Lord (the ruler, the Self). By that renunciation (of individuality) you should protect (yourself from effects of ignorance). Don’t be a coveter of anybody’s wealth or Don’t be a coveter, whose wealth is it?
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥ ७-८॥
हे कौन्तेय! अप्सु अहम् रसः (अस्मि)। शशि-सूर्ययोः (अहम्) प्रभा (अस्मि)। सर्व-वेदेषु (अहम्) प्रणवः (अस्मि)। खे (अहम्) शब्दः (अस्मि)। नृषु (अहम्) पौरुषम् (अस्मि)।
रसः = taste, अहम् = I am, अप्सु = in water, कौन्तेय = O Kaunteya, प्रभा = resplendence, अस्मि = I am, शशिसूर्ययोः = in sun and moon, प्रणवः = Om, सर्ववेदेषु = in all the Vedas, शब्दः = sound, खे = in space, पौरुषम् = man-ness, नृषु = among men
O Kaunteya! I am the taste in water, resplendence in sun and moon, Om in all the vedas, the sound in space and man-ness among men.
रसः - रस, पुं, प्र, एक
अहम् - अस्मद्, प्र, एक
अप्सु - अप्, स्त्री, स, एक
कौन्तेय - कौन्तेय, पुं, सं, एक
प्रभा - प्रभा, स्त्री, प्र, एक
अस्मि - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, उ-पु एक, असँ भुवि - अदादिः
शशिसूर्ययोः - शशिसूर्य, पुं, स, द्वि
प्रणवः - प्रणव, पुं, प्र, एक
सर्ववेदेषु - सर्ववेद, पुं, स, बहु
शब्दः - शब्द, पुं, प्र, एक
खे - ख, नपुं, स, एक
पौरुषम् - पौरुष, नपुं, प्र, एक
नृषु - नृ, पुं, स, बहु
रसः अहम् अपां यः सारः स रसः तस्मिन् रसभूते मयि आपः प्रोता इत्यर्थः। एवं सर्वत्र। यथा अहम् अप्सु रसः एवं प्रभा अस्मि शशिसूर्ययोः। प्रणवः ओंकारः सर्ववेदेषु तस्मिन् प्रणवभूते मयि सर्वे वेदाः प्रोताः। तथा खे आकाशे शब्दः सारभूतः तस्मिन् मयि खं प्रोतम्। तथा पौरुषं पुरुषस्य भावः पौरुषं यतः पुंबुद्धिः नृषु तस्मिन् मयि पुरुषाः प्रोताः।।
That is taste which is the essence of water (अपां यः सारः स रसः), in Me who appears as that (taste) (तस्मिन् रसभूते मयि), the water is woven (आपः प्रोता) - this is the meaning (इत्यर्थः). In this way all else needs to be understood (एवं सर्वत्र). Just as I am the taste in water (यथा अहम् अप्सु रसः), so also I am the resplendence in the sun and moon (एवं प्रभा अस्मि शशिसूर्ययोः), Omkara, pranava, in all Vedas (प्रणवः ओंकारः सर्ववेदेषु). In Me, that appears as Pranava (तस्मिन् प्रणवभूते मयि), all Vedas are woven (सर्वे वेदाः प्रोताः). So also in space (तथा खे आकाशे), in Me the form of sound as essence, the space is woven (शब्दः सारभूतः तस्मिन् मयि खं प्रोतम्). So also, manliness (तथा पौरुषं), the quality of being man (पुरुषस्य भावः), from which arises manhood (पौरुषं यतः पुंबुद्धिः), in Me, in that manliness, the humans are woven (नृषु तस्मिन् मयि पुरुषाः प्रोताः).
Notes
The Lord is giving us techniques called upasana to meditate on Him through his Apara Prakirti and Para Prakriti in verses 7.8-11 and then generalised in verse 7.12. In this upasana, whatever is perceived, represents Apara Prakriti and the essence of that perceived object, the relative cause (आपेक्षिक-कारणम्) which makes that object as that object represents Para Prakriti - the Lord calls this as I because the locus of “I” is always the conscious principle which is Para Prakriti even though material principle is also His lower nature.
The incorrect vision is to see the world merely as material — as inert objects available for consumption, possession, comparison, or rejection. That perception alone is saṁsāra. Once the world is reduced to materiality, the mind inevitably develops rāga–dveṣa toward its objects. Attraction and aversion arise because we begin to relate to attributes (guṇas) — pleasant/unpleasant, useful/useless, mine/not-mine. Bondage is not in the object; it is in this evaluative projection.
The very same world, when seen as manifestation of the Lord, ceases to be a field of exploitation and becomes a field of reverence. When the universe is understood as Īśvara-svarūpa — the expression of both para-prakṛti and apara-prakṛti — rāga–dveṣa drops. What arises instead is उदासीनत्वम् — neutrality born of understanding, not indifference born of suppression. This is not emotional dryness; it is freedom from compulsive reaction.
Interestingly, we naturally have उदासीनत्वम् toward objects unknown to us. Before we know their attributes, there is no attraction or aversion. The moment we cognitively register attributes — this is pleasant, that is painful — rāga–dveṣa begins. Thus knowledge of apara-prakṛti (attributes, guṇas, forms) gives rise to bondage when taken as independently real. But knowledge of para-prakṛti — the conscious substratum beyond attributes — gives rise to liberation.
This transformation of vision can proceed in two legitimate ways:
Saguna approach (inclusion)
One recognises both para and apara prakṛti as Īśvara-svarūpa. The entire universe — changing and unchanging — is owned by the Lord. Nothing is outside Him. Here the changeful is not denied but divinised. The world is not rejected; it is sanctified. This is devotion (upāsanā). The attitude becomes: everything I encounter is a manifestation of Bhagavān.
Nirguna approach (negation)
One negates apara-prakṛti as mithyā — dependent, not independently real — and recognises only para-prakṛti as the true reality. Through discrimination, the changeful is understood as appearance. What remains is Brahman beyond attributes. This is jñāna-mārga.
Both culminate in the same realisation: freedom from rāga–dveṣa and dissolution of individuality.
Importantly, nothing external needs to change. One need not alter location, profession, dress, āśrama-status, or lifestyle to gain ईश्वर-दर्शन or ब्रह्म-ज्ञान. What must change is vision. Bondage is perceptual; therefore liberation is perceptual. It is a correction of standpoint, not relocation of circumstance.
But such a shift in attitude does not occur by mere intellectual agreement. It requires methodology — sādhana. For Saguna Brahman, the methodology is upāsanā: training the mind to see the higher nature in the lower manifestations. For Nirguna Brahman, the methodology is śravaṇa–manana–nididhyāsana leading to firm abidance in the attributeless substratum.
From Chapter 7 through Chapter 12 of the Bhagavad Gita, the Lord provides multiple upāsanās. He repeatedly asks the seeker to invoke His higher nature upon tangible lower manifestations — “I am the taste in water,” “the light in the sun,” “the syllable Om,” and so on. The purpose is not poetic ornamentation; it is perceptual reconditioning. The seeker trains the mind to see Īśvara in and through every experience.
Such upāsanā cannot be occasional. It must become continuous — a 24/7 orientation. Only then does the world cease to be material for consumption and become sacred presence. When that shift stabilises, rāga–dveṣa collapses, neutrality arises, and bondage ends.
Bhagavan says I am the rasa in water. One can take this assertion in two ways:
उपमा - He implying that he is “like” the rasa in water, i.e. just as water has no existence of its own, but it is dependent upon its tanmatra rasa upon which it is woven, so also Para Prakriti (called I by Bhagavan as that is the substratum and Truth) is the cause of the entire universe/manifestation, called Apara Prakriti, which is woven upon Him (Para Prakriti). So in all the examples, the word “iva” can be added to imply Bhagavan as the ultimate cause (आत्यन्तिक कारणम् as Para Prakriti) for all. This will treat all the examples in verses 8-12 as उपमा - metaphors to illustrate Para Prakriti and Apara Prakriti nature of Ishvara in the path of jnana-yoga. But note that the word “इव” is implied here, so that’s why उपमा doesn’t hold too well. Secondly, Chapters 7-12 being focused on meditation on Ishvara, the examples given here will serve as उपासना which is explained below and that’s how Sankaracharya also treats them.
उपासना - The other way to see these examples are as Bhagavan is exactly meaning what has been stated: He is the rasa in water, i.e. he is the intermediary cause (आपेक्षिक-कारणम्), not the ultimate cause which He has already stated before in verse 7.6. Because after all, all the intermediary causes are also effects with respect to the ultimate cause. When you treat this phrase as: Bhagavan is actually the rasa in water, it is upasana where rasa becomes alambana or support to meditate upon Para Prakriti considering its manifestation of water as Apara Prakriti. Whenever water (representing Apara Prakriti) is tasted then the focus should shift to its essence, the taste which represents Para Prakriti. This way Ishvara is meditated upon in every experience by focusing on the relative essence of every object which serves as relative cause of that object giving its objecthood. Sanakracharaya considers this “I am the essence in water” and similar such in verses 7.8-12 to be upasana in Chapter-10 bhashya introduction.
In this example, the word rasa is sukshma-bhuta water and apa as the sthula-bhuta water. Rasa is the tanmatra. Shabda, sparsha, rupa, rasa and gandha are all sukshma-bhutas, tanmatras, i.e. sukshma-akasha, sukshma-vayu, sukshma-agni, sukshma-jala and sukshma-prithvi, respectively. They are not properties of sukshma bhutas as sometimes commonly misunderstood. The sukshma-bhutas are experienced in sthula-bhutas as sthula shabda, sparsha, rupa, rasa and gandha. The sthula-bhutas’ essence/nature/cause are the sukshma-bhutas and upon them they are woven and the sukshma bhutas alone exist as they are the cause and sthula bhutas are the effect, Bhagavan is represented by the sukshma bhutas. This is the message. The meditation is complete only when Para Prakriti is also recognised as I, my true nature.
For all the upasanas that follow now, this is the general principle: Find out a unique feature that acts as the defining expression or cause of the entity perceived and then treat that subtle feature as an alambana to be meditated upon as Para Prakriti of Ishvara while discarding the grosser details of the entity that has sensory characteristics such as name and form which represents Apara Prakriti. For example, when one sees a flower, since fragrance cannot be a unique feature of it, consider blossom as the unique expression that makes a flower, a flower. Thus one has to find which feature alone makes that object with its nature. Give up the visheshana and catch the samaanya (the pervasive feature unique to the object) as an alambana to be meditation upon as Bhagavan. Samaanya represents the essential truth. This way one dwells upon the imperishable nature of Ishvara in every experience eventually leading to liberation through knowledge and not identify with the lower changeful nature that leads to bondage and samsara - thereby enabling the precise purpose of upasana to function: wean away from all that is false which one is identified with, and focus on that which is Truth.
The following can be thus stated for each upasana:
रसोऽहमप्सु
रसात्मक Rasaatmaka - gross water’s nature/cause is rasa (sukshma-water). (What is it)
रसकारणे प्रोतः Rasa kaarane protah - in that cause rasa (sukshma-water), gross water is woven (What is the cause in which it exists)
रसैव सत्ता Rasaika satta - gross waters have rasa (sukshma-water) alone as their existence (What is its existence)
Rasa (sukshma-water) is Bhagavan and this rasa (sukshma-water) is me.
प्रभास्मि शशिसूर्ययोः
प्रभात्मक - the nature of sun and moon is resplendence
प्रभाकारणे प्रोतः - in that resplendence, the sun and moon are woven
प्रभैव सत्ता - sun and moon have resplendence alone as their existence
Resplendence is Bhagavan and this resplendence is me.
प्रणवः सर्ववेदेषु
प्रणवात्मक - Nature of vedas is Pranava
प्रणवकारणे प्रोतः - in that cause Pranava, the vedas are woven
प्रणवैव सत्ता - The vedas have Pranava alone as their existence
Whenever you hear Vedic chanting, you think of OM and that is the Lord. This is upasana. Pranava is prakarshena nuyate (stuyate) - that which is well praised, in shastras that is Veda. All Vedas praise the Lord.
Bhagavan is pranava and that pranave is me.
शब्दः खे
शब्दात्मक - the sthula space/akasha has tanmatra sound (sukshma-space) as its nature/cause
शब्दकारणे प्रोतः - in that cause sound (sukshma-space), the sthula space is woven
शब्दैव सत्ता - the sthula space has sound (sukshma-space) alone as its existence
Shabda is tanmatra for sthula space
Bhagavan is that shabda (sukshma-aaksasha) and that shabda, (sukshma-aaksasha) is me
पौरुषं नृषु
पौरुषात्मक - man has the nature of manness
पौरुषकारणे प्रोतः - in that cause manness, man is woven
पौरुषैव सत्ता - man has manness alone as its existence
Whenever you see man, see manness as the Lord. Dont get carried away by other features of the man.
Bhagavan is that man-ness and I am that man-ness.
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ७-९॥
पृथिव्याम् (अहम्) पुण्यः गन्धः (अस्मि)। विभावसौ (अहम्) तेजः (अस्मि)। सर्व-भूतेषु (अहम्) जीवनम् (अस्मि)। तपस्विषु (अहम्) तपः च अस्मि।
पुण्यः = auspicious, गन्धः = smell, पृथिव्याम् = in the earth, च = and, तेजः = brightness, च = and, अस्मि = I am, विभावसौ = in this fire, जीवनम् = life, सर्वभूतेषु = in all beings, तपः = asceticism, च = and, अस्मि = I am, तपस्विषु = in the ascetics
I am the auspicious smell in earth and I am the brightness in this fire, the life in all beings and I am the asceticism in all ascetics.
पुण्यः - पुण्य, पुं, प्र, एक
गन्धः - गन्ध, पुं, प्र, एक
पृथिव्याम् - पृथिवी, स्त्री, स, एक
च - अव्ययम्
तेजः - तेज, पुं, प्र, एक
च - अव्ययम्
अस्मि - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - असँ भुवि - अदादिः, उ-पु, एक
विभावसौ - विभावसु, पुं, स, एक
जीवनम् - जीवन, नपुं, प्र, एक
सर्वभूतेषु - सर्वभूत, नपुं, स, बहु
तपः - तप, पुं, प्र, एक
च - अव्ययम्
अस्मि - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - असँ भुवि - अदादिः, उ-पु, एक
तपस्विषु - तपस्विन्, पुं, स, बहु
पुण्यः सुरभिः गन्धः पृथिव्यां च अहम् तस्मिन् मयि गन्धभूते पृथिवी प्रोता। पुण्यत्वं गन्धस्य स्वभावत एव पृथिव्यां दर्शितम् अबादिषु रसादेः पुण्यत्वोपलक्षणार्थम्। अपुण्यत्वं तु गन्धादीनाम् अविद्याधर्माद्यपेक्षं संसारिणां भूतविशेषसंसर्गनिमित्तं भवति। तेजश्च दीप्तिश्च अस्मि विभावसौ अग्नौ। तथा जीवनं सर्वभूतेषु येन जीवन्ति सर्वाणि भूतानि तत् जीवनम्। तपश्च अस्मि तपस्विषु तस्मिन् तपसि मयि तपस्विनः प्रोताः।।
I am the fragrant odour of earth (पुण्यः सुरभिः गन्धः पृथिव्यां च अहम्). In Me, that essence of odour, the earth is woven (तस्मिन् मयि गन्धभूते पृथिवी प्रोता). The natural fragrance of the odour in earth is cited as an illustration for the sweetness of the taste in water etc. (all sense objects) also (पुण्यत्वं गन्धस्य स्वभावत एव पृथिव्यां दर्शितम् अबादिषु रसादेः पुण्यत्वोपलक्षणार्थम्). But the foulness of the odour etc. (all five sense objects), is due to contact with sense-objects resulting from ignorance, unholiness of the worldly people (अपुण्यत्वं तु गन्धादीनाम् अविद्याधर्माद्यपेक्षं संसारिणां भूतविशेषसंसर्गनिमित्तं भवति). I am the brilliance in the fire (तेजश्च दीप्तिश्च अस्मि विभावसौ अग्नौ). Similarly, I am that life principle by which all living beings survive (तथा जीवनं सर्वभूतेषु येन जीवन्ति सर्वाणि भूतानि तत् जीवनम्॒). I am that austerity of the ascetics. In Me, the austerity, the ascetics are woven (तपश्च अस्मि तपस्विषु तस्मिन् तपसि मयि तपस्विनः प्रोताः).
Notes
More upasana are given in this verse.
पुण्यो गन्धः पृथिव्यां
Punya gandha is tanmatra. Punya is auspicious. Auspicious means that which is shuddha, pure, unadulterated. It is tanmatra (it alone), that's why it’s शुद्ध - unmixed, unalloyed. Therefore punya gandha means सूक्ष्म-गन्ध alone. Gandha is upalakshana for all tanmatras - holds for rasa and shabda also given previously and the other two tanmatras.
गन्धात्मक - Gross earth has nature of smell (sukshma-prithvi)
गन्धकारणे प्रोतः - gross earth is woven in the cause: smell (sukshma-gandha)
गन्धैव सत्ता - gross earth has smell (sukshma-gandha) alone as its existence
Bhagavan is that tanmatra sukshma-prithvi and that sukhsma-prithvi is me
तेजश्चास्मि विभावसौ
तेजसात्मक- gross fire has nature of/cause as brilliance/light
तेजस्कारणे प्रोतः - In this cause of brilliance/light, the gross fire is woven
तेजसेव सत्ता - the existence of gross fire is brilliance alone.
Bhagavan is that brilliance and that brilliance is me.
जीवनं सर्वभूतेषु
जीवनात्मक - all living beings have their cause as sentience/life principle.
जीवनकारणे प्रोतः - the living beings are woven on their cause sentience/life principle
जीवनैव सत्ता - the living beings have their existence due to sentience/ life principle alone.
Bhagavan is that sentience and that sentience is me.
तपश्चास्मि तपस्विषु
तपसात्मक - the austere people have their cause or nature as austerity
तपस्कारणे प्रोतः - upon this cause austerity, the austere people are woven
तपसेव सत्ता - the existence of austere people is due to austerity alone.
Bhagavan is that austerity and that austerity is me.
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् ।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ ७-१०॥
हे पार्थ! (त्वम्) माम् सर्व-भूतानाम् सनातनम् बीजम् विद्धि. (अहम्) बुद्धिमताम् बुद्धिः अस्मि. अहम् तेजस्विनाम् तेजः (अस्मि).
बीजम् = seed, माम् = Me, सर्वभूतानाम् = of all beings, विद्धि = know, पार्थ = O Partha, सनातनम् = ancient, बुद्धिः = intellect, बुद्धिमताम् = of the intelligent, अस्मि = I am, तेजः = confidence, तेजस्विनाम् = of the self-confident, अहम् = I am
O Partha! Know Me as the seed of all beings, the intellect of the intelligent, I am the confidence of the self-confident.
बीजम् - बीज, नपुं, प्र, एक
माम् - अस्मद्, द्वि, एक
सर्वभूतानाम् - सर्वभूत, नपुं, ष, बहु
विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम्, विदँ ज्ञाने - अदादिः, म-पु, एक
पार्थ - पार्थ, पुं, सं, एक
सनातनम् - सनतन, नपुं, प्र, एक
बुद्धिः - बुद्धि, स्त्री, प्र, एक
बुद्धिमताम् - बुद्धिमत्, पुं, ष, बहु
अस्मि - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, असँ भुवि - अदादिः, उ-पु, एक
तेजः - तेज, पुं, प्र, एक
तेजस्विनाम् - तेजस्विन्, पुं, ष, बहु
अहम् - अस्मद्, प्र, एक
बीजं प्ररोहकारणं मां विद्धि सर्वभूतानां हे पार्थ सनातनं चिरन्तनम्। किञ्च बुद्धिः विवेकशक्तिः अन्तःकरणस्य बुद्धिमतां विवेकशक्तिमताम् अस्मि तेजः प्रागल्भ्यं तद्वतां तेजस्विनाम् अहम्।।
O Partha (हे पार्थ)! Know Me as the eternal seed of all beings (बीजं प्ररोहकारणं मां विद्धि सर्वभूतानाम् सनातनं चिरन्तनम्). Further, I am the faculty of discrimination (between real and unreal) of the inner-instrument of the discriminating people (किञ्च बुद्धिः विवेकशक्तिः अन्तःकरणस्य बुद्धिमताम् विवेकशक्तिमताम् अस्मि). I am the confidence of the self-confident (तेजः प्रागल्भ्यं तद्वतां तेजस्विनाम् अहम्).
Notes
सनातनम् बीजं मां सर्वभूतानाम्
All beings have their cause as the seed of all creation which is vivarta-parninami upadana karanam (Ishvara)
Upon this seed, the vivarta-parninami upadana karanam (Ishvara), all beings are woven
The existence of beings is due to vivarta-parninami upadana karanam alone.
बुद्धिर्बुद्धिमताम्
Here intelligence is viveka-shakti, discriminatory power.
All intelligent people have intelligence as their nature/cause
The intelligent people are woven on this intelligence principle
Their existence is due to this intelligence principle alone
Bhagavan is that intelligence and that intelligence is me
तेजस्तेजस्विनाम्
Tejah is प्रागल्भ्यम् - courage to face any situation, self-confidence
All self-confident people have self-confidence as their cause
These self-confident people are woven upon the cause of self-confidence
The self-confident people exist because of that self-confidence alone
Bhagavan is that self-confidence and that self-confidence is me.
बलं बलवतां चाहं कामरागविवर्जितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ७-११॥
अहम् बलवताम् काम-राग-विवर्जितम् बलम् च (अस्मि). हे भरतर्षभ! (अहम्) भूतेषु धर्म-अविरुद्धः कामः अस्मि.
बलम् = strength, बलवताम् = of the strong, च = and, अहम् = I, कामरागविवर्जितम् = devoid of desires and hankering, धर्माविरुद्धः = not opposed to dharma, भूतेषु = in all beings, कामः = desire, अस्मि = I am, भरतर्षभ = O bull among the Bharata clan!
I am the strength of the strong, that is devoid of desires and hankering, and I am the desire in all beings that is not opposed to dharma, O bull among men!
बलम् - बल, नपुं, प्र, एक
बलवताम् - बलवत्, पुं, ष, बहु
च - अव्ययम्
अहम् - अस्मद्, प्र, एक
कामरागविवर्जितम् - कामरागविवर्जित, नपुं, प्र, एक
धर्माविरुद्धः - धर्माविरुद्ध, पुं, प्र, एक
भूतेषु - भूत, नपुं, स, बहु
कामः - काम, पुं, प्र, एक
अस्मि - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, असँ भुवि - अदादिः, उ-पु, एक,
भरतर्षभ - भरतर्षभ, पुं, सं, एक
बलं सामर्थ्यम् ओजो बलवताम् अहम् तच्च बलं कामरागविवर्जितम् कामश्च रागश्च कामरागौ कामः तृष्णा असंनिकृष्टेषु विषयेषु रागो रञ्जना प्राप्तेषु विषयेषु ताभ्यां कामरागाभ्यां विवर्जितं देहादिधारणमात्रार्थं बलं सत्त्वमहमस्मि न तु यत्संसारिणां तृष्णारागकारणम्। किञ्च धर्माविरुद्धः धर्मेण शास्त्रार्थेन अविरुद्धो यः प्राणिषु भूतेषु कामः यथा देहधारणमात्राद्यर्थः अशनपानादिविषयः स कामः अस्मि हे भरतर्षभ।।किञ्च
I am that strength, ability, virility, of the powerful (बलं सामर्थ्यम् ओजो बलवताम् अहम् तच्च बलं) which is कामरागविवर्जितम् - desire and attachment is कामरागौ (कामरागविवर्जितम् कामश्च रागश्च कामरागौ), desire is longing for the objects unpossessed (कामः तृष्णा असंनिकृष्टेषु विषयेषु) and attachment is for those desirables that are possessed (रागो रञ्जना प्राप्तेषु विषयेषु) - devoid of these desire and attachment (ताभ्यां कामरागाभ्यां विवर्जितं), I am the strength required only for maintaining the body (देहादिधारणमात्रार्थं बलं सत्त्वमहमस्मि), but not that of the worldly which causes desire and attachment (न तु यत्संसारिणां तृष्णारागकारणम्). Further, I am that desire in the beings which is not opposed to dharma enjoined in shastras (किञ्च धर्माविरुद्धः धर्मेण शास्त्रार्थेन अविरुद्धो यः प्राणिषु भूतेषु कामः). O best among Bharatas! I am that desire related to eating and drinking, which are for the maintenance of the body, etc. (यथा देहधारणमात्राद्यर्थः अशनपानादिविषयः स कामः अस्मि हे भरतर्षभ). Further (किञ्च)…
Notes
बलं बलवतां कामरागविवर्जितम्
बल of the powerful ones is that inner strength (ओजस्) that is devoid of desire and attachment. aprāpta viṣaye kāmaḥ - desiring things not in one’s possession, prāpta viṣaye rāgaḥ - attachment to things already in possession
The powerful ones (sense organs, mind, anything that needs strength to function) have their cause as the inner strength that is devoid of desires and attachment
These powerful ones are woven on that inner strength
The powerful ones exist only due to this inner strength
Bhagavan is that inner strength and that inner strength is me.
धर्माविरुद्धो भूतेषु कामोऽस्मि
Desires that are not opposed to dharma in the living beings. Apauruṣēya-viṣayaḥ-dharmaḥ - so shastras alone are pramana for dharma. Bhagavan says he is the desire sanctioned by shastras.
All beings have their cause as the desires that are not opposed to dharma
The beings are woven upon the desires that are not opposed to dharma
The beings exist due to the desires that are not opposed to dharma.
Bhagavan is the desire not opposed to dharma and those desires that are not opposed to dharma are me.
Note that although the word used is dharma, from a moksha perspective, the desire becomes very basic : any desire other than for self-preservation (of one’s own body for a sannyasi and of one’s family for a grihastha) leads to bondage and hence needs to be discarded. Gita says:
काम एष क्रोध एष रजोगुणसमुद्भवाः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ गीता ३-३७ ॥
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ गीता ३-३४ ॥
So in this verse, from the perspective of moksha, desire must be considered to be only for those objects that help in preservation of self/family like food, clothing, shelter for sannyasi and some other basic ones for grihastha to maintain a family. Not greed or lust even though they may be dharmic.
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ ७-१२॥
ये एव सात्त्विकाः राजसाः च भावाः, ये च तामसाः (भावाः) मत्तः एव (जायन्ते) इति विद्धि. अहम् तेषु न (भवामि); ते तु मयि (भवन्ति).
ये = those which are, च = and, एव = indeed, सात्त्विकाः = of sattvic nature, भावाः = things, राजसाः तामसाः = rajasic and tamasic nature, च = and, ये = those which are, मत्तः = from Me, एव = alone, इति = thus, तान् = them, विद्धि = know, न = not, तु = but, अहम् = I, तेषु = in them, ते = they, मयि = in Me
Those things which are of sattvic nature, and those which are of rajasic and tamasic nature, know that they have come from Me alone, they are in Me, but I am not in them.
ये - यद्, पुं, प्र, बहु
च - अव्ययम्
एव - अव्ययम्
सात्त्विकाः - सात्त्विक, पुं, प्र, बहु
भावाः- भाव, पुं, प्र, बहु
राजसाः - राजस, पुं, प्र, बहु
तामसाः - तामस, पुं, प्र, बहु
च - अव्ययम्
ये - यत्, पुं, प्र, बहु
मत्तः - अव्ययम्, अस्मद्+तसिल्
एव - अव्ययम्
इति - अव्ययम्
तान् - तत्, पुं, द्वि, बहु
विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, म्-पु, एक
न - अव्ययम्
तु - अव्ययम्
अहम् - अस्मद्, प्र, एक
तेषु - तद्, पुं, स, बहु
ते - तद्, पुं, प्र, बहु
मयि - अस्मद्, स, एक
ये चैव सात्त्विकाः सत्त्वनिर्वृत्ताः भावाः पदार्थाः राजसाः रजोनिर्वृत्ताः तामसाः तमोनिर्वृत्ताश्च ये केचित् प्राणिनां स्वकर्मवशात् जायन्ते भावाः तान् मत्त एव जायमानान् इति एवं विद्धि सर्वान् समस्तानेव। यद्यपि ते मत्तः जायन्ते तथापि न तु अहं तेषु तदधीनः तद्वशः यथा संसारिणः। ते पुनः मयि मद्वशाः मदधीनाः।। एवंभूतमपि परमेश्वरं नित्यशुद्धबुद्धमुक्तस्वभावं सर्वभूतात्मानं निर्गुणं संसारदोषबीजप्रदाहकारणं मां नाभिजानाति जगत् इति अनुक्रोशं दर्शयति भगवान्। त़च्च किंनिमित्तं जगतः अज्ञानमित्युच्यते
Those things which are born of sattva, rajas, and tamas (ये चैव सात्त्विकाः सत्त्वनिर्वृत्ताः भावाः पदार्थाः राजसाः रजोनिर्वृत्ताः तामसाः तमोनिर्वृत्ताश्च), whatever things that are born by the actions of beings (ये केचित् प्राणिनां स्वकर्मवशात् जायन्ते भावाः), they are all born of ME alone - know in this way (तान् मत्त एव जायमानान् इति एवं विद्धि सर्वान् समस्तानेव).Though the things born of sattva-rajas-tamas are born from Me, even then, I am not in them (यद्यपि ते मत्तः जायन्ते तथापि न तु अहं तेषु), i.e., I am not under their control (i.e. of the three gunas) as the worldly (are under the influence of the three gunas) (न तदधीनः तद्वशः यथा संसारिणः). Also, the things born of three gunas are under my control (ते पुनः मयि मद्वशाः मदधीनाः). In this way, even though the Supreme Lord being of the nature of ever free from blemish, omniscient, free of samsara, the Self of all, beyond gunas, the cause of the giver of the seed of the defects of samsara, the world does not know Me in this way - thus Bhagavan shows pity (एवंभूतमपि परमेश्वरं नित्यशुद्धबुद्धमुक्तस्वभावं सर्वभूतात्मानं निर्गुणं संसारदोषबीजप्रदाहकारणं मां नाभिजानाति जगत् इति अनुक्रोशं दर्शयति भगवान्). Saying what is the cause of this ignorance of the world (त़च्च किंनिमित्तं जगतः अज्ञानमित्युच्यते) …
Notes
This is the summary verse of all that has been stated previously. The message is that we need to cultivate attitude to see Ishvara in everything - the changing aspect, nama-rupa, as Apara-prakriti and the unchanging aspect of Existence-Consciousness-Bliss which supports that nama-rupa as its substratum as Para-prakriti. To help us get to this awareness, Bhagavan has given some examples of upasana on how to inculcate this knowledge as meditation in the previous verses. And since the list will be endless, he now summarises with this verse. All entities are made of these three gunas. Sankaracharya mentions that here entities don't mean only natural ones, but even those created by jivas. Apara-prakriti is trigunatmika - sattvika, rajasika, and tamasika. Therefore, all entities - natural or artificial - are Apara Prakriti alone. But Apara Prakriti can never be by itself independently, it is rendered existence by Bhagavan’s Higher nature Para Prakriti. As Bhagavan states in verse 7.6 - both these Prakriti are the source for all. In other words, the entire world of entities is Ishvara Himself - this is vishvarupa darshana.
In the next verse, Sankaracharya considers भावः to be मनोवृत्तिः - modifications of mind, while in this verse he treats it as पदार्थः - objects manifested. One can say it is both. The reason for this difference is that the focus in this verse is: emanation and dependence of entities on Para Prakriti while in the next verse the focus is on delusion due to these manifested entities. So, just as external manifestations, all thoughts, emotions, mental attitudes or dispositions also emanate from Bhagavan. If so, then are the bad adharmic actions also Bhagavan’s? Yes and no. Bhagavan provides the base for any thought to function in the form of panca-bhutas (apara-prakriti), that way He is समान्य-कारण for everything. However, how these panca-bhutas are employed to change the manifested world is the karma of jiva which is the विशेष-कारण. So the world is actually a combination of both ईश्वर and जीव. Ishvara provides the raw material (sthula panca bhutas) along with sattaa for them to exist and function, while the जीव uses them to fashion these created entities of pancha-bhutas (sthula) according to one’s own thoughts and actions - they can be good or bad.
Some examples of भाव which are of trigunatmika nature, but with a predominant guna:
Saatvika: paroksha - devaaH, pratyaksha - rishayaH, brahmanaaH, animals like cows, etc., plants - tulasi, food also - like nuts etc., and mental attitudes - sadhana-catushthaya. Bhagavan in Ch. 14 describes saatvika food as that food liked by saatvikas (does not directly classify food).
Rajasika: paroksa - gandharva, yakshas, pratyaksha - kshatriyas, animals and food also, mental attitudes - elation, pride, etc.
Tamasika: paroksha - rakshasas, pisachas, pratyaksha - shudras, animals such as scorpion, snake, etc., mental attitudes - sorrow, delusion, etc.
- thus Bhagavan has generalised that all entities have their ultimate cause as Bhagavan - his apara-prakriti supported by para-prakriti.
The second line of this verse, Bhagavan shows the connection between the कार्य or Apara Prakriti and the कारण or Para Prakriti. कार्य is dependent, कारण is independent and hence कारण is satyam, कार्य is mithya.
न त्वहं तेषु न तदधीनः तद्वशः यथा संसारिणः I am not in them like ignorant ones. I am not affected by them, their gunas and doshas don't affect me. Here Bhagavan implies the Higher nature Para Prakriti as I, who is not affected by Apara Prakriti. An ignorant person is under delusion of Maya being an effect of it and hence is under the control of three gunas. That’s why a jiva cannot be any different from proclivities or tendencies that have been shaped through past actions that determine his or her character. And these proclivities have their base as three gunas which are all Apara Prakriti.
ते मयि मद्वशाः मदधीनाः But they are in me - they are in my control. Also all Apara Prakriti is under the control of Para Prakriti. Because Apara Prakriti gets its existence from Para Prakriti and hence it is under the control of Para Prakriti.
Why is this teaching of all भावाः or entities (jagat), i.e. nama-rupa is mithya is being given?
In the beginning we reject Apara Prakriti as mithya (no independent existence) and focus only on Para Prakriti that supports it - this is done to get rid of identifications and attachments one has developed towards Apara Prakriti. The verses in 2nd chapter Gita are on these lines. Then we divinise Apara Prakriti also saying it is the lower nature of Ishvara and therefore, not different from Him - this is the approach in chapters 7-12. Finally, the distinction of Para and Apara is ultimately sublated in the recognition that all is non-dual Brahman; Īśvara too is understood as Brahman viewed through Māyā.
The message given in this verse is not to pay attention to the variety or the gunas that make a भावः - entity, but go to the substratum or Bhagavan’s Para Prakriti:
Madaatmaka - They (entities) are of my nature.
Mayi kaarane protah - They (entities) are all woven on to me, their cause.
Madaiva satta - They (entities) have me alone as their Existence.
त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ ७-१३ ॥
इदम् सर्वम् जगत् एभिः त्रिभिः गुणमयैः भावैः मोहितम् (सत्), एभ्यः परम् अव्ययम् माम् न अभिजानाति।
एभिः त्रिभिः गुणमयैः = by these three gunas, भावैः = entities, सर्वम् = all, इदम् = this, जगत् = world, मोहितम् = delusion, न = not, अभिजानाति = know, माम् = Me, एभ्यः = to these (gunas), परम् = transcendental, अव्ययम् = Imperishable
All this world, being deluded by these objects made of three gunas, do not know Me as the transcendental to these (gunas) and Imperishable.
त्रिभिः - त्रि, पुं, प्र, एक
गुणमयैः - गुणमय, पुं, तृ, बहु
भावैः - भाव, पुं, तृ, बहु
एभिः - इदम्, पुं, तृ, बहु
सर्वम् - सर्व, नपुं, प्र, एक
इदम् - इदम्, नपुं, प्र, एक
जगत् - जगत्, नपुं, प्र, एक
मोहितम् (सत्) - मोहित, पुं, द्वि, एक, मुह् + क्त
एभ्यः - इदम्, पुं, पं, बहु
परम् - पर, नपुं, प्र, एक
अव्ययम् - अव्ययम्
माम् - अस्मद्, द्वि, एक
न - अव्ययम्
अभिजानाति - अभि + ज्ञा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ज्ञा अवबोधने - क्र्यादिः, प्र-पु एक
त्रिभिः गुणमयैः गुणविकारैः रागद्वेषमोहादिप्रकारैः भावैः पदार्थैः एभिः यथोक्तैः सर्वम् इदं प्राणिजातं जगत् मोहितम् अविवेकितामापादितं सत् न अभिजानाति माम् एभ्यः यथोक्तेभ्यः गुणेभ्यः परं व्यतिरिक्तं विलक्षणं च अव्ययं व्ययरहितं जन्मादिसर्वभावविकारवर्जितम् इत्यर्थः।।कथं पुनः दैवीम् एतां त्रिगुणात्मिकां वैष्णवीं मायामतिक्रामति इत्युच्यते
All this world, the living beings (सर्वम् इदं प्राणिजातं जगत्), being indiscriminate (मोहितम् अविवेकितामापादितं सत्) by the entities such as attachment, aversion and delusion which are transformations of the three gunas (त्रिभिः गुणमयैः गुणविकारैः रागद्वेषमोहादिप्रकारैः भावैः पदार्थैः), do not know Me (न अभिजानाति माम्), who is distinct and different from the gunas (एभ्यः यथोक्तेभ्यः गुणेभ्यः परं व्यतिरिक्तं विलक्षणं च), devoid of any decay, birth and all transformations (अव्ययं व्ययरहितं जन्मादिसर्वभावविकारवर्जितम्) - this is the meaning (इत्यर्थः).
Again how one can cross this divine three-guna maya of Vishnu is said (कथं पुनः दैवीम् एतां त्रिगुणात्मिकां वैष्णवीं मायामतिक्रामति इत्युच्यते) …
My notes:
As a जीव, the focus is on the variety of things created by and that are a part of apara-prakriti.
At samashti: all objects and beings are seen as real.
At vyashti: the three sharira are seen real. Jnanedriyas and mind is of sattva, prana and Karmendriyas is rajas, gross body and karana sharira is tamas.
As Kathopanishad says the sense organs and mind are designed to be attracted towards sense objects in the world.
पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्शुरमृतत्वमिच्छन् ॥ १ ॥
Only a rare person with viveka-buddhi will turn inward to realise the Self. The net of gunas catches everyone from going beyond them.
Hence this verse says that all living beings are deluded by the भाव made of three gunas. We should note that the deluding or attracting power is not external in an object, it is internal within oneself manifesting at the level of mind राग-द्वेश towards objects of the world. That is why the meaning of the word भाव as मनोवृत्ति in this verse as used by Sanakracharya is apt. In the previous verse, he used भाव to be पदार्थ as an external object because there the focus was on manifestation & dependence of Apara Prakriti on Para Prakriti while here it is on delusion of a jiva towards Apara Prakriti and hence भाव as मनोवृत्ति is appropriate. So we should consider भाव to be any entity of subtle or gross realm.
परमव्ययम् - I’m the imperishable and superior to gunas (एभ्यः in verse means gunas from the previous verse, so Bhagavan is implying his nirguna or gunaatiita nature), that is why I am not in them (they cannot control Me) and they are in Me (I control them). One must see the Lord transcendental to these as He is the substratum for all and one who is imperishable. That substratum is me - this must also be realised.
So only para-prakriti-jnana or nirguna-brahma-jnana, i.e. my nature is Brahman, can free the जीव from samsara. Note that even विश्वरूपदर्शन or इष्टदेवतादर्शन or saguna-brahma-darshana cannot free a person from samsara if the focus is only on the variety or details in that rupa rather than on the para-prakriti that supports it is Me. जीव-भाव will still remain thus continuing the samsara when the focus is only on darshana of apara-prakriti of Ishvara. जीव-भाव goes away only with Ishvara-darshana with realisation that his svarupa is my nature or brahma-jnana which is also atma-jnana - the realisation that I am that nirguna-brahma/para-prakriti of Ishvara. Ajnana of Self can be removed only by jnana of Self - and by nothing else.
All the devotional songs, rituals, pilgrimages, vows, selfless work, vicaara, dhyana, etc. act as stepping stones to this ishvara-darshana or brahma-jnana. They are only parampara-sadhanas, but not sakshaat sadhana which is only ishvara-darshana or atma-jnana/brahma-jnana.
So the Lord emphasises the goal as para-prakriti-jnana which is also atma-jnana. But our focus as a जीव being on apara-prakriti and its vikrtis, we ignore para-prakriti-jnana. Even after fulfillment of duties in life as a grihastha, the focus on brahma-jnana does not arise - they are engaged in activities of the world till death and thus continuing the samsara. Also for a sannyasi, the focus on brahma-jnana although there, the traps of recognition, position in the Order, respect, and nobler qualities like service to Mission/founder of the institution/humanity sometimes takes more prominence than the brahma-jnana itself.
दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ७-१४॥
मम एषा दैवी गुणमयी माया हि दुरत्यया (भवति)। ये माम् प्रपद्यन्ते ते एव एताम् मायाम् तरन्ति।
दैवी = divine, हि = since, एषा = this, गुणमयी = of gunas, मम = my, माया = Maya, दुरत्यया = with difficulty, माम् = Me, एव = alone, ये = those who, प्रपद्यन्ते = take refuge, एताम् मायाम् = this Maya, तरन्ति = cross, ते = they
Since this divine maya of mine, endowed with three gunas is difficult to cross, those who take refuge in Me alone, they cross over this maya.
दैवी - दैवी, स्त्री, प्र, एक
हि - अव्ययम्
एषा - एतद्, स्त्री, प्र, एक
गुणमयी - गुणमयी, स्त्री, प्र, एक
मम - अस्मद्, ष, एक
माया - माया, स्त्री, प्र, एक
दुरत्यया - दुरत्या, स्त्री, तृ, एक
माम् - अस्मद्, द्वि, एक
एव - अव्ययम्
ये - यद्, पुं, प्र, बहु
प्रपद्यन्ते - प्र + पद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - पदँ गतौ - दिवादिः, प्र-पु बहु
एताम् - एतद्, स्त्री, द्वि, एक
मायाम् - माया, स्त्री, द्वि, एक
तरन्ति - तॄ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - तॄ प्लवनतरणयोः - भ्वादिः, प्र-पु बहु
ते - तद्, पुं, प्र, बहु
दैवी देवस्य मम ईश्वरस्य विष्णोः स्वभावभूता हि यस्मात् एषा यथोक्ता गुणमयी मम माया दुरत्यया दुःखेन अत्ययः अतिक्रमणं यस्याः सा दुरत्यया। तत्र एवं सति सर्वधर्मान् परित्यज्य मामेव मायाविनं स्वात्मभूतं सर्वात्मना ये प्रपद्यन्ते ते मायाम् एतां सर्वभूतमोहिनीं तरन्ति अतिक्रामन्ति ते संसारबन्धनात् मुच्यन्ते इत्यर्थः।।यदि त्वां प्रपन्नाः मायामेतां तरन्ति कस्मात् त्वामेव सर्वे न प्रपद्यन्ते इत्युच्यते
As said (एषा यथोक्ता), since (हि यस्मात्) my maya (मम माया), i.e. maya of Ishvara, of Vishnu, arising from my nature (दैवी देवस्य मम ईश्वरस्य विष्णोः स्वभावभूता), of the three gunas (गुणमयी), whose crossing is very difficult (अतिक्रमणं यस्याः सा दुरत्यया), that being so (तत्र एवं सति), having given up the doership-enjoyership-knowership (सर्वधर्मान् परित्यज्य), in me alone (मामेव), the controller of maya (मायाविनं), the Self of all (स्वात्मभूतं), those who take refuge (ये प्रपद्यन्ते), with all mind (सर्वात्मना), they will cross the maya that bewitches all beings (ते मायाम् एतां सर्वभूतमोहिनीं तरन्ति अतिक्रामन्ति), and be free from the bondages of samsara (ते संसारबन्धनात् मुच्यन्ते) - this is the meaning (इत्यर्थः). If those who surrender to you cross this maya (यदि त्वां प्रपन्नाः मायामेतां तरन्ति), then how come not all surrender to you? It is said (कस्मात् त्वामेव सर्वे न प्रपद्यन्ते इत्युच्यते) …
Notes
The mula-prakriti, called maya, the three gunas, belongs to the Lord, it is his nature as stated earlier (apara-prakriti). Since it belongs to the Lord, only the Lord can control it, but not the individual who is identified with apara-prakriti. Objects shine because of senses, senses because of mind, mind because of consciousness which is svayam prakasha. Kathopanishad says (1.3.14):
क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥
The wise ones say that the path to Self-realisation (that is crossing maya) is difficult like walking on a razor’s edge.
This - that you experience day-in and day-out, i.e. saattvika bhava, rajasika bhava and tamasika bhava (entities outside or thoughts inside) are within maya, but it is not the substratum of it. The individual can also finally go beyond the clutches of maya only if he/she does sadhana to dissolve that very individuality which is difficult: KY, CS -> U, CE -> SC -> GU -> S -> M -> N -> AJ
But for this sadhana to be fruitful, surrender to Bhagavan is necessary from Karma Yoga itself. So the only way an individual can get rid of the bondage of mula-prakriti and its vikrtis, together called apara-parakriti of the Lord, is to surrender to the Lord, i.e. realise one’s identity with para-prakriti (this is meant by surrender) and disassociate from the assumed false identity of any entity within apara-prakriti (body, mind, etc.). So jivatva needs to be given up to become a jnani - i.e. to attain moksha and mukti.
How is the word “surrender” to be seen? Is it surrender to Sri Krishna as an avatara or as surrender to Ishvara with a particular form and name? The meaning of the word “surrender” has been given by the Lord Himself later in 19th verse of this chapter:
भूतां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः॥
At the end of many births, a wise one takes refuge in Me as “Vasudeva is all this”, thus he becomes a very rare great person.
Here Vasudeva is seen as Brahman or Ishvara. Only a jnani who has given up individuality has truly surrendered to the Lord. All others, although surrendering to Saguna-brahma, have not fully surrendered yet as long as individuality is still retained. As mentioned before, this surrender to saguna-brahma will help in progress towards the full surrender to become a jnani-bhakti where individuality is no more, Calling it prapatti - oneness in love is the same as calling aikyam - oneness in knowledge.
Three stages of love:
तस्येव अहम् - I belong to the Lord
मम एव असौ - the Lord is mine
स एव अहम् - I am that Lord - means I as a separate individual is not there, the Lord alone is.
The surrender to saguna-brahma will lead to brahma-jnana which is realisation that I am para-prakriti, and this is meant by the word “surrender” in this verse.
And Bhagavan Himself in 16th verse gives the steps towards this final surrender to become a jnani. First surrender to the Lord for resolving the current afflictions - आर्त-भक्तिः, then once that is over where life is comfortable, then request the Lord to give desirable things - अर्थार्थी -भक्तिः, and then once that is also over, the sadhaka now turns attention towards the Lord Himself, wants to understand, love and be more associated with Him - this is जिज्ञासु-भक्तिः. This is the stage of sadhana which involves karma-yoga, upasana-yoga, guru-upasadana, sravana-manana-nididhyasana. Once that matures, then the sadhaka realises that he/she is para-prakriti and thus becomes a jnani - there the surrender is complete as the most efficacious surrender is identity itself with no separation.
In the Bhagavad Gita (7.16–18), the Lord speaks of four types of devotees — आर्तः, अर्थार्थी, जिज्ञासुः, and ज्ञानी — and declares, “ज्ञानी त्वात्मैव मे मतम्,” the jñānī is My very Self. This statement removes the imagined division between jñāna and bhakti. Bhakti is not necessarily dualistic; no śāstra states that devotion must remain in dvaita. At the level of upāsanā, there may be worship of Īśvara as saguna — omniscient (सर्वज्ञ), omnipotent (सर्वशक्ति), inner controller (सर्वान्तaryामि) — and the first three devotees relate to the Lord in this way, seeking relief, prosperity, or knowledge through grace. Even the जिज्ञासु approaches Īśvara as the giver of knowledge.
The jñānī, however, has no fulfillment pending. For him, bhakti is not emotional dependence or relational devotion toward a separate Lord. His bhakti is nirguṇa-niṣṭhā — steadfast abidance in Brahman. It is आत्मनिष्ठा, ब्रह्मनिष्ठा, the condition of being a स्थितप्रज्ञ as described in Chapter 2. Ultimate surrender (प्रपत्ति) here means the absence of a separate “I” who surrenders. The ego having resolved, what remains is choiceless abidance in the Self. Thus, true jñāna does not exclude bhakti; rather, it culminates in the highest bhakti — non-separation, where there is no devotee apart from the Lord.
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः ।
माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ ७-१५॥
दुष्कृतिनः मूढाः मायया अपहृतज्ञानाः आसुरम् भावम् आश्रिताः नराधमाः माम् न प्रपद्यन्ते.
न = not, माम् = Me, दुष्कृतिनः = evil doers, मूढाः = low intelligence, प्रपद्यन्ते = take refuge, नराधमाः = depraved people, मायया = by Maya, अपहृतज्ञानाः = their wisdom carried away, आसुरम् भावम् = of demoniacal behavior, आश्रिताः = take refuge
Those depraved evil doers who are of low intelligence, their wisdom taken away by Maya, of demoniacal behaviour do not take refuge in Me.
न - अव्ययम्
माम् - अस्मद्, द्वि, एक
दुष्कृतिनः - दुष्कृतिन्, पुं, प्र, बहु
मूढाः - मूढ, पुं, प्र, बहु
प्रपद्यन्ते - प्र + पद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - पदँ गतौ - दिवादिः, प्र-पु, बहु
नराधमाः - नराधम, पुं, प्र, बहु
मायया - माया, स्त्री, तृ, एक
अपहृतज्ञानाः - अपहृतज्ञान, पुं, प्र, बहु
आसुरम् - आसुर, पुं, द्वि, एक
भावम् - भाव, पुं, द्वि, एक
आश्रिताः - आश्रित, पुं, प्र, बहु
न मां परमेश्वरं नारायणं दुष्कृतिनः पापकारिणः मूढाः प्रपद्यन्ते नराधमाः नराणां मध्ये अधमाः निकृष्टाः। ते च मायया अपहृतज्ञानाः संमुषितज्ञानाः आसुरं भावं हिंसानृतादिलक्षणम् आश्रिताः।।ये पुनर्नरोत्तमाः पुण्यकर्माणः
The lowest among humans (नराधमाः नराणां मध्ये अधमाः निकृष्टाः), the evildoers (दुष्कृतिनः पापकारिणः), the fools (मूढाः), those whose wisdom is taken away by ignorance (मायया अपहृतज्ञानाः संमुषितज्ञानाः), those who resort to characteristics of doing harm, lying, etc. (आसुरं भावं हिंसानृतादिलक्षणम् आश्रिताः), do not surrender (न प्रपद्यन्ते) to Me, the Parameshvara, Narayana (मां परमेश्वरं नारायणं). Again, those who are the best among men doing good actions (ये पुनर्नरोत्तमाः पुण्यकर्माणः) -
Notes
Sri Krishna has given the clear solution to get rid of oneself from the clutches of maya to attain eternal happiness. To our surprise, hardly people take refuge under the Lord. Why so? The reason is given by the Lord Himself.
The vast majority of humans have not got enough punya to come to Guru, shastra and Bhagavan. They have got enough punya to get human birth, but to get to the three given above, more punya is needed. Worse, they even commit papa to get their desires fulfilled.
The depraved people नराधमाः नराणां मध्ये अधमाः निकृष्टाः the lowest among humans - become दुष्कृतिनः as follows:
मूढाः - no viveka between shreyas/preyas, nitya/anitya, etc. They don’t have the wisdom to see the futility of pursuing impermanent objects that leads to sorrow over that which is permanent which gives eternal bliss. And hence they become मायया अपहृतज्ञानः.
मायया अपहृतज्ञानाः संमुषितज्ञानाः wisdome taken away by delusion due to ignorance - Their wisdom is carried away by maya, they are attracted to things of the world, but not towards God, they think they know better than what is taught by jnanis and scriptures. Because they are attracted to things of this world, especially artha and kama, they resort to adharma, and thus become आसुरम् भावम् आश्रितः.
आसुरम् भावम् आश्रिताःहिंसानृतादिलक्षणम् आश्रिताः characteristics of doing harm, lying, etc. - They seek fulfillment of pleasure at any cost regardless of what harm it entails to others and also to themselves. So they become दुष्कृती.
दुष्कृतिनः पापकारिणः sinners - they commit evil actions that are against dharma leading to papa and hence are stuck in samsara.
This verse shows that one who is not discerning, not paying attention towards permanence and impermanence, will have to suffer endlessly in samsara.
प्रपद्यते इति प्रपत्ति - Prapadyate iti prapatti - to reach the Lord well, i.e. to unite with the Lord. In devotional terms, it means complete surrender to the Lord.
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ ७-१६॥
हे भरतर्षभ! आर्तः, अर्थार्थी, जिज्ञासुः, ज्ञानी च – (इति एते) चतुर्विधाः सुकृतिनः जनाः माम् भजन्ते हे अर्जुन
चतुर्विधाः = four kinds, भजन्ते = worship, माम् = Me, जनाः = people, सुकृतिनः = people of good deeds, अर्जुन = O Arjuna, आर्तः = the afflicted one, जिज्ञासुः = the seeker of Knowledge, अर्थार्थी = the seeker of wealth, ज्ञानी = the realized person, च = and, भरतर्षभ = O bull (best) among the Bharata!
O best of the Bharata lineage! Four kinds of people of good deeds worship Me: the afflicted one, the seeker of knowledge, the seeker of wealth, and the realised person.
चतुर्विधाः - चतुर्विध, पुं, प्र, बहु
भजन्ते - भज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु बहु, भजँ सेवायाम् - भ्वादिः
माम् - अस्मद्, द्वि, एक
जनाः - जन, पुं, प्र, बहु
सुकृतिनः - सुकृतिन्, पुं, प्र, बहु
अर्जुन - अर्जुन, पुं, सं, एक
आर्तः - आर्त, पुं, प्र, एक
जिज्ञासुः - जिज्ञासु, पुं, प्र, एक
अर्थार्थी - अर्थार्थी, पुं, प्र, एक
ज्ञानी - ज्ञानी, पुं, प्र, एक
च - अव्ययम्
भरतर्षभ - भरतर्षभ, पुं, सं, एक
चतुर्विधाः चतुःप्रकाराः भजन्ते सेवन्ते मां जनाः सुकृतिनः पुण्यकर्माणः हे अर्जुन। आर्तः आर्तिपरिगृहीतः तस्करव्याघ्ररोगादिना अभिभूतः आपन्नः जिज्ञासुः भगवत्तत्त्वं ज्ञातुमिच्छति यः अर्थार्थी धनकामः ज्ञानी विष्णोः तत्त्वविच्च हे भरतर्षभ।।
O Arjuna (हे अर्जुन)! Four types (चतुर्विधाः चतुःप्रकाराः) of the performers of good actions (सुकृतिनः पुण्यकर्माणः) worship Me (भजन्ते सेवन्ते मां): the afflicted one who is captured by crisis such as thief, tiger, disease etc. (आर्तः आर्तिपरिगृहीतः तस्करव्याघ्ररोगादिना अभिभूतः आपन्नः), the one who wants to know the truth of God (जिज्ञासुः भगवत्तत्त्वं ज्ञातुमिच्छति यः), the desirer of wealth (अर्थार्थी धनकामः), and the knower of Vishnu (ज्ञानी विष्णोः तत्त्वविच्च), O scion of Bharata lineage (हे भरतर्षभ).
Notes
The word vai is vailakṣaṇya-dhyotanārtham - contrast to the people of previous verse. प्रपद्यन्ते (prapatti) was used in the previous verse and भजन्ते (bhakti) is used in this verse - both are the same - surrender to the Lord. Those who have done enough punya to get human birth and also have devotion towards God are of 4 types:
आर्तः आर्तिपरिगृहीतः तस्करव्याघ्ररोगादिना अभिभूतः आपन्नः the afflicted one who is captured by crisis such as thief, tiger, disease etc. - these people pray or surrender to God only during crisis in life. These are devotees who pray to God only for cessation of pain/sorrow - दुःख-निवृत्त्यर्थम्. Kunti devi asked Bhagavan to give more miseries so that they could remember Him always - this is a high form of devotion in this category.
अर्थार्थी धनकामः desirers of wealth - these people pray to God for gaining something in this world. These are devotees who pray to God for gaining happiness by acquiring things of this world - like wealth, power, position, respect, fame, etc. Dhruva is one such example who could be said to have attained the highest devotion in this category.
जिज्ञासु भगवत्तत्त्वं ज्ञातुमिच्छति यः the one who wants to know the truth of God - these devotees want to know only God, nothing else - these are the true sadhakas. They can be taken as jnana yogis who want to realise God as their true nature or bhakti yogis who simply want to love God.
ज्ञानी विष्णोः तत्त्ववित् the knower of Vishnu (Reality) - these are devotees who have realised the nature of God as one’s own nature. They can be jnanis who realise Brahman as Self (i.e. Para Prakriti of Ishvara) or bhaktas who see Ishvara alone is all this (see the entire manifestation as Para and Apara Prakriti of Ishvara) - in either case, there is no individuality.
The first two, आर्ती & अर्थार्थी, are सकाम-भक्त - Bhagavan is the means and world is the goal. They worship Lord as Ishvara, Saguna Brahma - sarvajna, sarvashakti, sarvantaryami, etc. The third one, जिज्ञासु, is निष्काम-भक्त or ज्ञान-योगी - Bhagavan/Self is the means and the goal and may worship Saguna Brahma as bhakta or abide with effort in Nirguna Brahma as a jnana-yogi. The last one, ज्ञानी, is सिद्ध - Bhagavan and I are one as Consciousness simply abides naturally in Gunatita Brahma.
The important point to note is Bhagavan calls all of them as “my devotees” - those who love me (as Self or God). Even those who want material benefits such as relief from affliction or a particular object of desire, they are dear to God, because they are approaching God with full faith for their fulfillment although not with love. It is now God’s responsibility to induce love for Him in these devotees so that they would want only Him and nothing else. So God will accordingly grant what is needed to them for their movement to become a jignyasu and jnani eventually. Hence not all afflictions are removed or desires get fulfilled because not all such wishes are helpful for the person to become a true devotee who seeks God and nothing else. Thus the grace of Bhagavan is in denial of wishes also not just in granting. That’s why sakaama-bhaktas are not ridiculed as such but are exhorted to move towards becoming nishkama-bhaktas.
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ ७-१७॥
तेषाम् (मध्ये) नित्य-युक्तः एक-भक्तिः ज्ञानी विशिष्यते। ज्ञानिनः हि अहम् अत्यर्थम् प्रियः (भवामि); सः मम प्रियः (भवति) च ।
तेषाम् = of them, ज्ञानी = the realized person, नित्ययुक्तः = ever connected, एकभक्तिः = one-pointed devotion, विशिष्यते = excels, प्रियः = dear, हि = because, ज्ञानिनः = the wise, अत्यर्थम् = very much, अहम् = I, सः = he, च = and, मम = my, प्रियः = dear one
Of them, the realised person ever connected (to Me) with one pointed devotion (to Me) excels because I am very much dear to the wise and he (the wise) is my dear one.
तेषाम् - तद्, पुं, ष, बहु
ज्ञानी - ज्ञानी, पुं, प्र, एक
नित्ययुक्तः - नित्ययुक्त, पुं, प्र, एक
एकभक्तिः - एकभक्ति, पुं, प्र, एक, एकस्मिन् भक्तिः यस्य सः
विशिष्यते - वि + शिष् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु एक, शिषॢँ विशेषणे - रुधादिः
प्रियः - प्रिय, पुं, प्र, एक
हि - अव्ययम्
ज्ञानिनः - ज्ञानिन्, पुं, द्वि, बहु
अत्यर्थम् - अत्यर्थ, नपुं, द्वि, एक
अहम् - अस्मद्, प्र, एक
सः - तद्, पुं, प्र, एक
च - अव्ययम्
मम - अस्म्द्, ष, एक
प्रियः - प्रिय, पुं, प्र, एक
तेषां चतुर्णां मध्ये ज्ञानी तत्त्ववित् तत्त्ववित्त्वात् नित्ययुक्तः भवति एकभक्तिश्च अन्यस्य भजनीयस्य अदर्शनात् अतः स एकभक्तिः विशिष्यते विशेषम् आधिक्यम् आपद्यते अतिरिच्यते इत्यर्थः। प्रियो हि यस्मात् अहम् आत्मा ज्ञानिनः अतः तस्य अहम् अत्यर्थं प्रियः प्रसिद्धं हि लोके आत्मा प्रियो भवति इति। तस्मात् ज्ञानिनः आत्मत्वात् वासुदेवः प्रियो भवतीत्यर्थः। स च ज्ञानी मम वासुदेवस्य आत्मैवेति मम अत्यर्थं प्रियः।। न तर्हि आर्तादयः त्रयः वासुदेवस्य प्रियाः न किं तर्हि
Among the four (तेषां चतुर्णां मध्ये), the knower of truth due to the knowledge of Truth (ज्ञानी तत्त्ववित् तत्त्ववित्त्वात्), is ever connected (with God) (नित्ययुक्तः भवति) and of one-pointed devotion (एकभक्तिश्च), due to his not seeing anyone else worth worshipping (अन्यस्य भजनीयस्य अदर्शनात्). Therefore, he excels and exceeds other bhaktas (अतः स एकभक्तिः विशिष्यते विशेषम् आधिक्यम् आपद्यते अतिरिच्यते) - is the meaning (इत्यर्थः). The jnani is dear because he is my nature (प्रियो हि यस्मात् अहम् आत्मा). Therefore, for the jnanis, I am the most dear (ज्ञानिनः अतः तस्य अहम् अत्यर्थं प्रियः). It is well known in the world that the Self is dearest in the world (प्रसिद्धं हि लोके आत्मा प्रियो भवति इति), therefore, due to Vaasudeva being the Self, he is the dearest to the jnani (मम वासुदेवस्य आत्मैवेति मम अत्यर्थं प्रियो भवति) - this is the meaning (इत्यर्थः). And that jnani, being the Self of me, is very dear (स च ज्ञानी मम वासुदेवस्य आत्मैवेति मम अत्यर्थं प्रियः). If so, then are आर्ती and the other three not dear to Vasudeva (न तर्हि आर्तादयः त्रयः वासुदेवस्य प्रियाः)? If so, why (न किं तर्हि)?
Notes
तेषाम् is निर्धारणे-षष्ठी - among them, among the 4 categories of सुकृतिनः - the four kinds of devotees given in the previous verse, Bhagavan says the one who is ज्ञानी is the dear one. Note that ज्ञानी implies one who has अभेददृष्टि - vision of non-difference between oneself and Reality/God.
Jnani possesses एकभक्तिः and therefore, he/she is नित्ययुक्तः. This can be interpreted in two ways:
Bhakti tradition: Ishvara is the goal of all 4 devotees. The jnani is also a bhakta in this respect.
Advaita Vedanta tradition: A jnani’s awareness is Gunatita Brahman while the other three devotees are associated with Ishvara, Saguna Brahman. This is the classical Advaita Vedanta approach where bhakti is preparatory step for jnana.
First interpretation: Ishvara alone is the object of devotion for all 4 bhaktas.
नित्ययुक्तः - a jnani-bhakta who is ever united in ईश्वर with no distinction - अभेद-दृष्टि - awareness of no separation between Ishvara and I. Bhagavan alone is all this, including one’s individuality, body and mind - there is nothing else other than Bhagavan. The other three devotees are associated with Ishvara but with भेद-दृष्टि - awareness of separation that “I am individual different from Ishvara”. Bhagavan calls a bhakta ever devoted to Ishvara as नित्ययुक्तः in verse 12.1.
एकभक्तिः एकस्मिन् ईश्वरे भक्तिः - the devotion in Bhagavan alone. A jnani-bhakta cherishes Bhagavan always because his/her vision is Bhagavan alone is all this. There is no love and regard for anything else. In verse 9.22, such a bhakta is called अनन्यः - अपृथग्भूतः परं देवं नारायणम् आत्मत्वेन गतः सन् - Being non-other and not distinct, having understood the Supreme Lord Nārāyaṇa as the Self. In verse 12.6, the same jnani-bhakta is called अनन्यः - विश्वरूपं देवम् आत्मानं मुक्त्वा यस्य सः अनन्यः- for whom there is no other object apart from Me, the Lord of the Cosmic Form which is bliss. Love for objects including oneself is completely absent in jnani-nhakta, but its presence is felt and its intensity varies from time to time in the three devotees.
Second interpretation: Jnani’s awareness is Gunatita Brahman while the rest are associated with only Ishvara. This is commonly presented by Advaita teachers where bhakti is a preliminary step towards jnana-yoga whose fruition is jnana.
नित्ययुक्तः - a jnani is ever united with Saccidananda, Gunatita Brahman which is Satyam-Jnanam-Anatham-Brahma. The word नित्य here implies beyond time, that which supports time itself. And hence it is Gunatita Brahman. The other devotees who worship Ishvara are not नित्ययुक्तः because Ishvara is eternal in time, within its realm. Only when the upadhi of maya is taken away, through knowledge, then Ishvara who is Gunatita Brahman is seen as nitya. Therefore, a jnani alone seeing oneself as nitya, beyond time, due to realsiaton as Gunatita is नित्ययुक्तः unlike other devotees who worship Ishvara.
एकभक्तिः - Jnani perceives Gunatita Brahman as the Self. That oneness is cherished and in which one is rejoicing is called भक्ति. Other devotees worship Ishvara with vision of separation.
Why is ज्ञानी considered the dearest among the 4 kinds of devotees? It is first shown that for jnani, Bhagavan is the dearest unlike the other three kinds of devotees. Then it is shown that the very oneness jnani possesses makes him dear to Bhagavan.
प्रियो हि ज्ञानिनोऽत्यर्थमहं
First, we note that the Self is dearest - no other thing is dearer than it. As given in Upanishad:
तदेतत्प्रेयः पुत्रात्, प्रेयो वित्तात्, प्रेयोऽन्यस्मात्सर्वस्मात्, अन्तरतरं, यदयमात्मा । Brihadaranyaka Up 1.4.8
That indeed is dearer than a son, dearer than wealth, dearer than everything else whatsoever, and more inward than all, namely this Self.
An elaboration of the above message is given in the famous Yajnavalkya-Maitreyi dialogue (Brihadaranyaka Up 2.4.5):
न वा अरे पत्युः कामाय पतिः प्रियो भवति, आत्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवति, आत्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्ति, आत्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवति, आत्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवति, आत्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवति, आत्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्ति, आत्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्ति, आत्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति, आत्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवति, आत्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि, आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् Brihadaranyaka Up 2.4.5
A husband is not dear for the sake of the husband himself; he is dear for the sake of the self. A wife is not dear for the sake of the wife herself; she is dear for the sake of the self. Children are not dear for their own sake; they are dear for the sake of the self. Wealth is not dear for its own sake; it is dear for the sake of the self. The Brahman (sacred knowledge) is not dear for its own sake; it is dear for the sake of the self. A Kshatriya (warrior) is not dear for his own sake; he is dear for the sake of the self. Worlds are not dear for their own sake; they are dear for the sake of the self. Gods are not dear for their own sake; they are dear for the sake of the self. Beings are not dear for their own sake; they are dear for the sake of the self. Everything is not dear for its own sake; it is dear for the sake of the self. The Self, however, is to be seen, heard, reflected upon, and meditated upon; through the vision, hearing, reflection, and knowledge of the Self, all this becomes known.
Why is the Self the dearest? Because everything is loved only insofar as it brings happiness to me. The key here is not just happiness, but also me. If something brings happiness to someone else, it is not loved by me; if it brings me sorrow, it is not loved either. So both happiness and me are the criteria for love. This means that whatever gives me the greatest happiness, I love the most. Whatever I love most, I naturally wish to give the greatest happiness to it. And in seeking the greatest happiness for myself, what is ultimately dearest? It is me. I love myself above all, and therefore, whatever brings happiness to me is loved the most.
In an ordinary person, this “I” or “me” refers to the individual ego or body-mind complex. But what is the cause of this individuality? It is the Self—the underlying reality whose appearance manifests as individuality. Therefore, in loving this individuality most, one is ultimately loving the Self, its true cause. It is like admiring the reflection of an object in a mirror; in liking the reflection, one is implicitly loving the original object which is being reflected. One may argue, in self-sacrifice to help someone, it appears we are denying happiness to ourselves and prioritising others’ happiness. Even here, in that very self-sacrifice, one is loving the self because one is happy that the other person becomes happy.
For a jnani, the God is Self, and since Self-love is greatest, God-love is also greatest for a jnani unlike the other bhaktas - thats why एकभक्तिः - also called अद्वैत-भक्तिः or अनन्य-भक्तिः. The other bhaktas God is not Self yet, so their love for God is not greatest yet. They either love things of the world for which God is a means (आर्ती, अर्थार्थी) or they are sincerely struggling to love or realise God as Self (जिज्ञासु).
To summarise:
There is no seeking anything unlike other devotees who love for a reason.
What can be so dear more than the Self because it is ananda svarupa.
We have established that jnani has the greatest love for God over other bhaktas, but how does this show God has the greatest love for jnani in return?
The reasons are:
God is impartial. He loves the devotees proportionately the love that devotee has towards God. Greater the love for God, greater is God’s love for the devotee. Jnani has the greatest love for God, so God’s love for jnani is also the highest.
Jnani realises Self as God, and because God loves the Self the most and jnani is the Self, God loves the jnani the most. There is no subject-object in this relationship unlike with other three bhaktas. There is only the subject. So God loves jnani the most as Self-love is greatest for Bhagavan also and jnani is Bhagavan’s Self - this comes in the next verse. Also it has been stated that jnani and Bhagavan are ever one: तस्याहं न प्रणश्यामि स च मे न प्रणश्यति 6.30. Love of jnani is perfect due to jnani and Bhagavan being the same, there is no variation or finitude due to their realm being changeless unlike what’s seen in the love of other devotees who are in the realm of changeful.
स च मम प्रियः - Bhagavan loves everybody, but jnani knows that I, the Bhagavan, love Him because I am the Self.
उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ ७-१८॥
एते सर्वे उदाराः एव, ज्ञानी तु आत्मा एव (इति) मे मतम्। सः युक्त-आत्मा हि अनुत्तमाम् गतिम् माम् एव आस्थितः।
उदाराः = noble, सर्वे = all, एव = indeed, एते = these, ज्ञानी = the wise one, तु = but, आत्मा = I, एव = very, मे = my, मतम् = opinion, आस्थितः = is established, सः = he, हि = because, युक्तात्मा = one with a steadfast mind, माम् = Me, एव = alone, अनुत्तमाम् = excellent, गतिम् = goal
All these (three kinds of devotees) are indeed noble, but in my opinion, the wise one is Me alone, because he is one with a steadfast mind on Me alone, the excellent goal.
उदाराः - उदार, पुं, प्र, बहु
सर्वे - सर्व, पुं, प्र, बहु
एव - अव्ययम्
एते - एतद्, पुं, प्र, बहु
ज्ञानी - ज्ञानिन्, पुं, प्र, एक
तु - अव्ययम्
आत्मा - आत्मन्, पुं, प्र, एक
एव - अव्ययम्
मे - अस्मद्, ष, एक
मतम् - मत, नपुं, प्र, एक
आस्थितः - आस्थित, पुं, प्र, एक, आङ् + स्था + क्त
सः - तद्, पुं, प्र, एक
हि - अव्ययम्
युक्तात्मा - युक्तात्मन्, पुं, प्र, एक
माम् - अस्मद्, द्वि, एक
एव - अव्ययम्
अनुत्तमाम् - अनुत्तमा,स्त्री, द्वि, एक
गतिम् - गति, स्त्री, द्वि, एक
उदाराः उत्कृष्टाः सर्व एव एते त्रयोऽपि मम प्रिया एवेत्यर्थः। न हि कश्चित् मद्भक्तः मम वासुदेवस्य अप्रियः भवति। ज्ञानी तु अत्यर्थं प्रियो भवतीति विशेषः। तत् कस्मात् इत्यत आह ज्ञानी तु आत्मैव न अन्यो मत्तः इति मे मम मतं निश्चयः। आस्थितः आरोढुं प्रवृत्तः सः ज्ञानी हि यस्मात् अहमेव भगवान् वासुदेवः न अन्योऽस्मि इत्येवं युक्तात्मा समाहितचित्तः सन् मामेव परं ब्रह्म गन्तव्यम् अनुत्तमां गतिं गन्तुं प्रवृत्त इत्यर्थः।।ज्ञानी पुनरपि स्तूयते
All these three (सर्व एव एते त्रयः) high-souled ones also (उदाराः उत्कृष्टा अपि), are my dear ones indeed (मम प्रिया एव), is the meaning (इत्यर्थः), because no devotee of mine (न हि कश्चित् मद्भक्तः) is not dear to Me, the Vasudeva (मम वासुदेवस्य अप्रियः भवति). But jnani is very dear - this is the difference (ज्ञानी तु अत्यर्थं प्रियो भवतीति विशेषः). Why is that so (तत् कस्मात् इति)? Therefore he says (अत आह), but jnani is not different from Me (ज्ञानी तु आत्मैव न अन्यो मत्तः इति), this is my conviction (मतं निश्चयः). Because that jnani (सः ज्ञानी हि यस्मात्), put efforts to achieve this (आस्थितः आरोढुं प्रवृत्तः), “I am not different from Bhagavan Vasudeva” (अहमेव भगवान् वासुदेवः न अन्योऽस्मि) - in this manner (इत्येवं), being focussed on this thought always, as the goal (युक्तात्मा समाहितचित्तः सन्), for reaching Me (मामेव गन्तुं), the incomparable Parabrahma, as goal (परं ब्रह्म गन्तव्यम् अनुत्तमां गतिं प्रवृत्तः) - is the meaning (इत्यर्थः). jnani is praised again (ज्ञानी पुनरपि स्तूयते) -
Notes
All three-kinds of devotees are great (उदाराः) and dear to Bhagavan also because:
They perform actions with devotion to me - now or past.
All of them have varying amounts of chitta-shuddhi.
All of them have cognizance of Bhagavan - aham eva parameshvara jnanam - with or without maya upadhi.
Devotion to me is rare - mat bhajanam durlabham
They may not want me, but they depend on me for what they want.
न हि कश्चित् मद्भक्तः मम वासुदेवस्य अप्रियः भवति because no devotee of mine is not dear to Me, the Vasudeva - Lastly, from Bhagavan’s side, no one is ever rejected even a non-devotee. Because Bhagavan is the support for all.
But still jnani excels over others for 3 reasons:
युक्तात्मा समाहितचित्तः सन् मामेव गन्तुं - being ever focussed to attain oneness with Me attains Me. Previous verse it said नित्ययुक्तः.
मामेवानुत्तमां गतिम् आस्थितः established in Me who is the highest goal - उत्तमः न अस्ति इति अनुत्तमः - that which has nothing higher. Established in me considered highest due to the following:
नित्यत्व
शुद्धत्व
सूक्ष्मत्व
अन्तरत्व
कूटस्थत्व - निर्विकारत्व
असङ्गत्व
चिद्रूपत्व
आनन्दैकरसत्व
सर्वज्ञत्व
सर्वसाक्षित्व
सर्वप्रकाशत्व
ज्ञानी त्वात्मैव मे मतम् - my firm opinion is that jnani is myself. In the previous verse, Bhagavan says jnani is dear to me. We have shown that the Self is dearest to all including Bhagavan. Since jnani is the Self, he/she is dearest to Bhagavan.
The whole world and the three devotees are Bhagavan and therefore they are dear to Bhagavan, but jnani is special because he knows he is Bhagavan, and so there is no difference between him and Bhagavan. Only jnani loves Bhagavan as bhagavan loves jnani. The love is infinite on both sides. The bond of love is therefore, complete. Jnani is in the realm of changeless like Bhagavan and hence that love is infinite and perfect with no fluctuations while others are in the realm of changes with fluctuating love and finitude.
Jnani
Other devotees
नित्ययुक्तः (7.17)
Ever united with Brahman
Not united with Bhagavan
Nirguna Brahman
Saguna Brahman (aarti and artharthi) and Nirguna Brahman as to be realised (jignyasu)
एकभक्तिः (7.17)
Cherishes Bhagavan always
Not always cherishes Bhagavan
Is Ever blissful
Sometimes happy and sometimes not
One with Bhagavan
Sees Bhagavan as separate
प्रियो हि ज्ञानिनोऽत्यर्थमहं (7.17)
With God for no reason
Loves God for a reason
Nothing dearer than God
God is not the only dearest
स च मम प्रियः (7.17)
He knows that God loves him as the Self
A bhakta does not know God loves him as the Self
युक्तात्मा (7.18)
Ever united with Bhagavan
Not united with Bhagavan
मामेवानुत्तमां गतिम् (7.18)
Considers me as ultimate goal
Does not see Me as ultimate goal (aarti and artharthi) or struggling to see the same (jignyasu)
ज्ञानी त्वात्मैव मे मतम् (7.18)
Jnani is Bhagavan and he knows the fact
Everyone is Bhagavan, but they don’t know it
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ ७-१९॥
(जीवः) बहूनाम् जन्मनाम् अन्ते सर्वम् वासुदेवः इति ज्ञानवान् (सन्) माम् प्रपद्यते। सः महात्मा सुदुर्लभः (भवति)।
बहूनाम् जन्मनाम् = of many births, अन्ते = at the end, ज्ञानवान् = a wise one, माम् = Me, प्रपद्यते = worships, वासुदेवः = Vasudeva, सर्वम् = all, इति = thus, सः = he, महात्मा = great person, सुदुर्लभः = very rare
At the end of many births, a (person becoming a) wise one takes refuge in Me as “Vasudeva is all this”. Thus he becomes a very rare great person.
बहूनाम् - बहु, नपुं, ष, बहु
जन्मनाम् - जन्म, नपुं, ष, बहु
अन्ते - अन्त, पुं, स, एक
ज्ञानवान् - ज्ञानवान्, पुं, प्र, एक
माम् - अस्मद्, द्वि, एक
प्रपद्यते - प्र + पद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - पदँ गतौ - दिवादिः, प्र-पु एक
वासुदेवः - वासुदेव, पुं, प्र, एक
सर्वम् - सर्व, नपुं, प्र, एक
इति - अव्ययम्
सः - तद्, पुं, प्र, एक
महात्मा - महात्मन्, पुं, प्र, एक
सुदुर्लभः - सुदुर्लभ, पुं, प्र, एक
बहूनां जन्मनां ज्ञानार्थसंस्काराश्रयाणाम् अन्ते समाप्तौ ज्ञानवान् प्राप्तपरिपाकज्ञानः मां वासुदेवं प्रत्यगात्मानं प्रत्यक्षतः प्रपद्यते। कथम् वासुदेवः सर्वम् इति। यः एवं सर्वात्मानं मां नारायणं प्रतिपद्यते सः महात्मा न तत्समः अन्यः अस्ति अधिको वा। अतः सुदुर्लभः मनुष्याणां सहस्रेषु इति हि उक्तम्।।आत्मैव सर्वो वासुदेव इत्येवमप्रतिपत्तौ कारणमुच्यते
At the end of many births that help in adding the samskara for jnana (बहूनां जन्मनां ज्ञानार्थसंस्काराश्रयाणाम् अन्ते समाप्तौ), the jnani attains ripened fruit of knowledge (ज्ञानवान् प्राप्तपरिपाकज्ञानः): realises Me, the Vasudeva, as the inner Self (मां वासुदेवं प्रत्यगात्मानं प्रत्यक्षतः प्रपद्यते). How is Vasudeva this all (कथम् वासुदेवः सर्वम् इति)? The one who in this manner sees Me, the Narayana, as the Self of all (यः एवं सर्वात्मानं मां नारायणं प्रतिपद्यते) - there is none else equal to or greater than that mahatma (सः महात्मा न तत्समः अन्यः अस्ति अधिको वा). Therefore, this jnani is rare, among thousands of people, this has been said (अतः सुदुर्लभः मनुष्याणां सहस्रेषु इति हि उक्तम्). The reason for not seeing Vasudeva as the Self of all is being said (आत्मैव सर्वो वासुदेव इत्येवमप्रतिपत्तौ कारणमुच्यते).
Notes
ज्ञानवान् is not the subject here, because the subject is stated here to reach Bhagavan after many births. The subject is मुमुक्षु which needs to be supplied. After many births a मुमुक्षु becomes a ज्ञानवान्.
Bhagavan is assuring here that the three kinds of devotees will eventually become a jnani after many births of having practised devotion towards Him/Her. They may come to Bhagavan for different things of the world, but Bhagavan takes the responsibility to make them jnanis - that is His love for them, that he makes the dear ones, the dearest ones.
This person has undergone sadhanas over many births. In each birth he/she has acquired samskara for gaining knowledge - the ultimate knowledge of one’s true nature. And this process of accumulation of jnana is not easy as many conditions have to pass to arrive at that stage:
Getting a human birth. A birth as an animal is a wasted birth as moksha is not the goal in such embodiment.
A human birth in Sanatana dharma has more chances of attaining moksha because of favourable conditions supporting the person to attain the goal. Shodashopachara samskaras - jāta-karma, nāma-karaṇa, caula, annaprāśana, even garbhādānam, puṁsavanam, etc. help in creating a vasana for atma-jnana. These samskaras are like small amounts of money one accumulates to buy a house. These samskaras are ignored by some including the sadhakas, but these are important to create that jnana samskara strong within us and making sure that our birth in future continues in Sanatana Dharma in subsequent lives. As a human being born outside Sanatana Dharma also there is less likelihood of progress.
A human being born within Sanatana dharma but not believing in its principles is a travesty.
A person born in Sanatana Dharma and believing in its core principles but interested only in worldly gains or matters but not Self-realisation - either due to one’s own tendencies, being born in very poor family where struggle is always to make ends meet or a well-to do family who are just greedy,
A person born in Sanatana Dharma with the goal of Self-realisation but do not have the enough sadhana-catushtaya to proceed further,
A person born in Sanatana Dharma with the goal of Self-realisation then having enough sadhana-catushtaya, but no punya to get mahapurusha-ashraya
A person born in Sanatana Dharma with the goal of Self-realisation then having enough sadhana-catushtaya, having got mahapurusha-ashraya doesn’t do sravana-manana-nididhyasana.
So a lot of conditions need to fall in place and practices need to be done to come to the stage where one can go forward towards the goal without any hindrances. A sadhaka comes to such a stage after many births - to realise that the Self, Vasudeva, is all pervading. Vasudeva alone is the substratum and all else is superimposed on Him. There is no more jivatama and paramatma dichotomy, but only ekatma which is Vasudeva: Jīvatva-paramatva- viśēṣaṇa-rahita ēkātmā-Vāsudēva.
Here Vasudeva is to be taken as:
सत्त्वं विशुद्धं वासुदेवशब्दितं यदीयते तत्र पुमानपावृतः।
सत्त्वे च तस्मिन् भगवान् वासुदेवो ह्यधोक्षजो मे नमसा विधीयते॥ श्रीमद्भागवतम् 4.3.23
The word Vasudeva indicates pure sattva. In pure sattva, Bhagavan reveals Himself. I am therefore, ever engaged in saluting Him who is manifested in the hearts of all beings.
ज्ञानं विशुद्धं परमार्थमेकमनन्तरं त्वबहिर्ब्रह्म सत्यम् ।
प्रत्यक् प्रशान्तं भगवच्छब्दसंज्ञंयद्वासुदेवं कवयो वदन्ति ॥ ११ ॥ श्रीमद्भागवतम् 5.12.11
The ultimate Truth is what sages call Vasudeva and Bhagavan. He is described variously as knowledge, purity, the real Existence, the one without a second, the one without inside and outside, Brahman, all-inclusive, peaceful.
यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवत: पदम् ।
यदाहुर्वासुदेवाख्यं चित्तं तन्महदात्मकम् ॥ २१ ॥ श्रीमद्भागवतम् 3.26.21
That which is called mahattattva in cosmic aspect, has the individual aspect chitta involved in it. Being of sattvaguna, it is pure, peaceful, and suited for the contemplation of the Lord, it is identical with Vasudeva, the first of emanations of Vishnu.
वासुः सर्वनिवासश्च विश्वानि यस्य लोमसु ।
तस्य देवः परं ब्रह्म वासुदेव इति स्मृतः ।। 30 ।। ब्रह्मवैवर्तपुराणम्/खण्डः ४ (श्रीकृष्णजन्मखण्डः)/अध्यायः 87
One, in whose hair-pits all worlds exist, of him, the Supreme Brahman, is known as Vasudeva.
वसवश्चेन्द्रियाणीति तद्देवश्चित्तमेव हि।
तस्मिन्यश्चेश्टते सोऽपि वासुदेव इति स्मृतः॥ गर्गसंहिता 1.15.33
The word वसु means "the senses", and the word "देव" is their controller, "the mind". The one who is seated in the mind as antaryami makes the mind and senses act is known as वासुदेव.
सर्वाणि तत्र भूतानि वसन्ति परमात्मनि। भूतेषु च स सर्वात्मा वासुदेवस्तत: स्मृत:॥ खाण्डिक्यजनकायाह पृष्ट: केशिध्वज: पुरा। नामव्याख्यामनन्तस्य वासुदेवस्य तत्त्वत:॥ भूतेषु वसते सोऽन्तर्वसन्त्यत्र च तानि यत्। धाता विधाता जगतां वासुदेवस्तत: प्रभु:॥” (वि०पु० 6.5.80-82)
The term Vāsudeva means that all beings abide in that supreme being, and that he abides in all beings, as was formerly explained by Keśidhvaja to Khāṇḍikya, called Janaka, when he inquired of him an explanation of the name of the immortal, Vāsudeva. He said, “He dwells internally in all beings, and all things dwell in him; and hence the lord Vāsudeva is the creator and preserver of the world.”
छादयामि जगद्विश्वं भूत्वा सूर्य अंशुभिः।
सर्वभूतादिवासश्च वासुदेवस्ततो ह्यहम्॥ (म०भा० १२.३४१.१)
I, having become the sun, envelope the world with rays. All beings subsist in Me, hence I am called Vasudeva.
वसति वासयति आच्छादयति सर्वमिति वा वासुः, दीव्यते क्रीडते विजिगीषते व्यवहरति द्योतते स्तूयते गच्छतीति वा देवः, वासुश्चासौ देवश्चेति वासुदेवः॥” (विष्णु सह० bhashya)
One who exists and make all exist is Vasu and one who shines (conscious), plays, desires to win, transacts, praises, goes, etc is Deva - one who is both is Vaasudeva.
वसनात् सर्वभूतानां वसुत्वाद् देवयोनित:। वासुदेवस्ततो वेद्यो बृहत्त्वाद् विष्णुरुच्यते॥” (म०भा० ५.६८.३)
Chandogya Upanishad:
स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदं सर्वमित्यथातोऽहंकारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदं सर्वमिति ॥ ७.२५.१ ॥
That bhūmā is below; it is above; it is behind; it is in front; it is to the right; it is to the left. All this is bhūmā. Now, as regards one’s own identity: I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all this.
अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदं सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषां सर्वेषु लोकेष्वकामचारो भवति ॥ ७.२५.२ ॥
Next is the instruction on the Self: The Self is below; the Self is above; the Self is behind; the Self is in front; the Self is to the right; the Self is to the left. The Self is all this. He who sees in this way, thinks in this way, and knows in this way, has love for the Self, sports with the Self, enjoys the company of the Self, and has joy in the Self, he is supreme and can go about as he likes in all the worlds. But those who think otherwise are under the control of others. They cannot remain in the worlds they live in, nor can they move about in the worlds as they like [i.e., they are under many limitations].
Mundaka Upanishad 2.2.11:
ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ ११ ॥
All this before is immortal Brahman; certainly all behind is Brahman; all to the south and to the north; all below and all alone stretched out, i.e., extended, all this is certainly Brahman, the highest.
Brihadaranyakopanishad 2.4.6:
इदं ब्रह्म, इदं क्षत्रम्, इमे लोकाः, इमे देवाः, इमामि भूतानि, इदं सर्वं यदयमात्मा।
This Brāhmaṇa, this Kṣatriya, these worlds, these gods, these beings, and this all are the Self.
This ripe knowledge is experiential for jnani - प्रत्यक्षतः direct, without any medium (अपरोक्ष), without any doubt. This realisaton is figuratively called as merging/reaching Bhagavan - prapadyate. There is no real merging/entering as the jiva and Bhagavan were never really separate, but a jiva losing anjana of one’s own nature or jivatva-bhaava is termed as reaching/merging with one’s true nature. Anubhuti of Brahman also is not like an experience of an object, but it means abiding in Self, no identification with any object or non-Self such as a separate individuality, body, mind, etc.
The jagat with its multiplicity will be experienced by the senses and mind used by jnani, but the jnani knows that nama-rupa of jagat as unreal and its substratum as the Self (Saccidananda, Vasudeva). It is like someone who knows there is a mirage, knows there is no water even though the senses and mind convey contrary to this knowledge.
Bhagavan Himself says such a jnani is rare due to the various conditions that have to come to pass as mentioned above - सः महात्मा दुर्लभः - that Mahatma is a rare one (not easily obtainable). In verse 7.3 it has been stated: मनुष्याणां सहस्रेषु among millions a person becomes a jnani.
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः ।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥ ७-२०॥
स्वया प्रकृत्या नियताः (सन्तः) तैः तैः कामैः हृत-ज्ञानाः (सन्तः) तम् तम् नियमम् आस्थाय (बहवः) अन्य-देवताः प्रपद्यन्ते।
कामैः तैः तैः = by those desires, हृतज्ञानाः = their knowledge taken away, प्रपद्यन्ते = take refuge, अन्यदेवताः = other deities, तम् तम् नियमम् = in their respective methods, आस्थाय = having established, नियताः = forced, स्वया प्रकृत्या = by own nature
Their knowledge taken away by those desires, they take refuge under other deities, having established in their respective methods forced by their own nature.
कामैः - काम, पुं, तृ, बहु
तैः - तद्, पुं, तृ, बहु
हृतज्ञानाः - हृतजन, पुं, प्र, बहु
प्रपद्यन्ते - प्र + पद् धातुरूपाणि - पदँ गतौ - दिवादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु बहु
अन्यदेवताः - अन्यदेवता, पुं, प्र, एक
तम् - तद्, पुं, द्वि, एक
नियमम् - नियम, पुं, द्वि, एक
आस्थाय - अव्ययम्, आङ् + स्था + ल्यप्
नियताः - नियत, पुं, प्र, बहु
स्वया - स्वा, स्त्री, तृ, एक
प्रकृत्या - प्रकृति, स्त्री, तृ, एक
कामैः तैस्तैः पुत्रपशुस्वर्गादिविषयैः हृतज्ञानाः अपहृतविवेकविज्ञानाः प्रपद्यन्ते अन्यदेवताः प्राप्नुवन्ति वासुदेवात् आत्मनः अन्याः देवताः तं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम् आस्थाय आश्रित्य प्रकृत्या स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण नियताः नियमिताः स्वया आत्मीयया।।तेषां च कामिनाम्
Those whose wisdom and discernment is taken away (हृतज्ञानाः अपहृतविवेकविज्ञानाः) by the desirables such as progeny, wealth, higher worlds (कामैः तैस्तैः पुत्रपशुस्वर्गादिविषयैः) attain deities other than Vasudeva, the Self (प्रपद्यन्ते अन्यदेवताः प्राप्नुवन्ति वासुदेवात् आत्मनः अन्याः देवताः). Having resorted (आस्थाय आश्रित्य) to whatever the established practices of the worship of the deities (तं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम्), forced (नियताः नियमिताः) by their own nature (स्वया आत्मीयया प्रकृत्या स्वभावेन), i.e. samskaras gathered over previous births (जन्मान्तरार्जितसंस्कारविशेषेण), and of these desire-fulfilment seeking people (तेषां च कामिनाम्).
Notes
This verse shows why not many come to this awareness of Vasudeva as the Self. This is due to inherent desires for material enjoyment which makes people devoted to other deities for their fulfillment. Verses 7.20-23 deal with such desire-oriented devotees (sakaama-bhaktas).
Every desire fulfilment has a department overseen by a deity. Sravana of the deity’s mahatmya is heard. Those with desires: पुत्रैषणा, वित्तैषणा and लोकैषणा (Brihadaranyaka 3.5.1), Bhagavan calls them हृतज्ञानाः अपहृतविवेकविज्ञानाः - these are poeple whose wisdom and discernment is taken away. Wisdom is evident from shastras, one’s own experience and others’ experiences that desires don’t lead to fulfilment at all - the person lacks that sense of insight. Even if wisdom is attained, still discernment, the application of that wisdom, doesn’t kick in because the desires overpower that too - these desires are more alluring and promising than what discernment states based on certain wisdom one has acquired. Hence the person discards wisdom and discernment and pursues fulfilment of desires.
These desires are very powerful as they overpower the intellect and people are helpless to follow them. That’s why Bhagvan says these people are नियताः नियमिताः - they are forced to be that way. And can we blame someone else for these desires? No. It is one’s own past actions that have become vasanas which make the person crave for objects of desire. These vasanas are what we call the nature of that person, and hence due to that one’s own nature of past actions over various births one helpflessly looks for fulfillment of desires. Bhagavans says: प्रकृत्या स्वभावेन जन्मान्तरार्जितसंस्कारविशेषेण स्वया आत्मीयया - by their own nature, i.e. samskaras gathered over previous births. Therefore, there is an outside pull from the devatas who will fulfil the desires and inward push from within for the desires to get fulfilled.
तं तं नियमं देवताराधने प्रसिद्धो यो यो नियमः तं तम् आस्थाय आश्रित्य Having resorted to whatever the established practices of the worship of the deities These deities have respective methods to be followed as their worship and these people with desires will follow those methods exactly - procedures of puja or homa, what kind of flowers, naivedya, what mantra, upacara, etc. So in a way, the deities are helpless but to fulfil the desires of the devotees if the process is done well. Therefore, the devotee of this deity becomes his/her slave and by doing the worship process well makes the deity his/her slave. However, on the other side, Bhagavan, Ishvara, just needs love - the worship process is secondary as Bhagavan mentions in verse 9.26 - leaf, flower, fruit, drop of water is enough if there is devotion behind such offering. And Bhagavan may or may not fulfil our desires as he makes sure only those desires are fulfilled which will help us to move towards Him. Any deity you associate with, ishta devata or otherwise, you should invoke that ishvara bhaava in that deity otherwise it will be reduced to a mere wish fulfilling deity with no moksha for the sadhaka.
Bhagavan
Deity
Ishvara Bhavana
No ishvara bhavana
May or may not fulfil desire based on what is beneficial to reach Him
Has to fulfil the desire if acts are done well
Can be pleased only with devotion but not external acts
External acts must be precise to bear the fruit. Concentration also is required in some cases of achieving the higher worlds.
Can lead to liberation
No liberation
Bhagavan cannot be controlled
Deity can be controlled by doing prescribed actions precisely
Sakaama bhakti has these features:
Advantage - if practised well with proper method, the desire will be fulfilled - guaranteed.
Disadvantages -
if not done well, it may give rise to papa.
It is addictive so keeps one wanting more even when it gets satisfied temporarily.
It doesn’t give ultimate fulfilment like moksha
It blocks one to move towards nishkama-bhakti to attain moksha.
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति ।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ ७-२१॥
यः यः भक्तः याम् याम् तनुम् श्रद्धया अर्चितुम् इच्छति, तस्य तस्य ताम् एव श्रद्धाम् अहम् अचलाम् विदधामि
यः यः = whosoever, याम् याम् = whichever, तनुम् = form of deity, भक्तः = devotee, श्रद्धया = by faith, अर्चितुम् = to worship, इच्छति = desires, तस्य तस्य = of that person's, अचलाम् = unshakeable, श्रद्धाम् ताम् = that faith, एव = alone, विदधामि = strengthen, अहम् = I
Whosoever devotee desires to worship whichever form of deity, I alone strengthen that person's that unshakeable faith.
यः - यद्, पुं, प्र्, एक
याम् - यद्, पुं, द्वि, एक
तनुम् - तनु, पुं, द्वि, एक
भक्तः - भक्त, पुं, प्र, एक
श्रद्धया -श्रद्धा, स्त्री, तृ, एक
अर्चितुम् - अव्ययम्, अर्च् + तुमुन्
इच्छति - इष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - इषँ इच्छायाम् - तुदादिः, प्र-पु, एक
तस्य - तद्, पुं, ष, एक
अचलाम् - अचला, स्त्री, द्वि. एक
श्रद्धाम् - श्रद्धा, स्त्री, द्वि, एक
ताम् - तद्, स्त्री, द्वि, एक
एव - अव्ययम्
विदधामि वि + धा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः - उ-पु, एक
अहम् - अस्मद्, प्र, एक
यः यः कामी यां यां देवता तनुं श्रद्धया संयुक्तः भक्तश्च सन् अर्चितुं पूजयितुम् इच्छति तस्य तस्य कामिनः अचलां स्थिरां श्रद्धां तामेव विदधामि स्थिरीकरोमि।।ययैव पूर्वं प्रवृत्तः स्वभावतो यः यां देवतातनुं श्रद्धया अर्चितुम् इच्छति
Whosoever is desirous (यः यः कामी) being a devotee (भक्तश्च सन्), endowed with shraddha (श्रद्धया संयुक्तः), wishes to worship (अर्चितुं पूजयितुम् इच्छति) whichever form of deity (यां यां देवता तनुं), I alone keep that shraddha of that desiring person steady (तस्य तस्य कामिनः श्रद्धां तामेव विदधामि स्थिरीकरोमि). By that shraddha which he practised previously due to his nature alone, he desires to worship the devatas (ययैव पूर्वं प्रवृत्तः स्वभावतो यः यां देवतातनुं श्रद्धया अर्चितुम् इच्छति) …
Notes
The devotee of deities, i.e. upasaka and karmi with sakaama bhaava, gets attracted to deities who are known to fulfil certain desires. The devotee will have tremendous faith in such deities due to what has been heard by him/her about the deity (his/her powers to fulfil desires) and also due to the intense desires within the devotee to be fulfilled. This person will undertake great efforts in following all the methods to propitiate these deities for the desires to be fulfilled. Bhagavan surprisingly says he makes the shraddha of such a devotee towards that deity strong. So Bhagavan makes sure that a devotee of deities remains so by increasing their faith in them. Unless this kaami, a bhakta of deities, becomes a bhakta of Ishvara (4 categories given earlier), Bhagavan will not take charge of such a person. Just as Sri Krishna simply followed the orders of Arjuna as told before the Gitopadesha and only when he surrendered to him, he gave him this highest knowledge as sought by Arjuna.
Why does Bhagavan strengthen the devotion of such a person? Bhagavan ensures that the devotional attitude and temperament of such a devotee of the deity will get strengthened so that devotee can be able to use effectively when he/she transforms from a devotee of the deity to the devotee of Bhagavan.
Also here it is meant to show that never disturb sakaama-bhakti of a person, because the devotee is following the natural course available to them at that point guided by Bhagavan Himself. We should let it unfold by itself patiently - न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् - a wise person must not disturb those who are attached to fruits of actions due to desires. It is Bhagavan's responsibility and His own doamin to make these sakama-bhakta into nishkama-bhakta. We neither should nor can do anything about it.
स तया श्रद्धया युक्तस्तस्या राधनमीहते ।
लभते च ततः कामान्मयैव विहितान्हि तान् ॥ ७-२२॥
सः तया श्रद्धया युक्तः (सन्) तस्याः राधनम् ईहते. ततः हि मया एव विहितान् तान् कामान् लभते च
सः = he, तया श्रद्धया = by that faith, युक्तः = steadfast, तस्याः = of him (deity), राधनम् = worship, ईहते = engages, लभते = gets, च = and, ततः = from that, कामान् = desires, मया = by Me, एव = alone, विहितान् = dispensed, हि तान् = them
He by that steadfast faith engages in worship of him (deity) and gets from that (worship) those desires dispensed by Me alone.
सः - तद्, पुं, प्र, एक
तया - तद्, स्त्री, तृ, एक
श्रद्धया - श्रद्धा, स्त्री, तृ, एक
युक्तः - युक्त, पुं, प्र, एक, युज् + क्त
तस्य - तद्, पुं, ष, एक
आराधनम् - आराधान, पुं, द्वि, एक
ईहते - ईह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - ईहँ चेष्टायाम् - भ्वादिः, प्र-पु एक,
लभते - लभ् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - डुलभँष् प्राप्तौ - भ्वादिः, प्र-पु एक
च - अव्ययम्
ततः - अव्ययम्, तद् + तसिल्
कामान् - काम, पुं, द्वि, बहु
मया - अस्मद्, तृ, एक
एव - अव्ययम्
विहितान् - विहित, पुं, द्वि, बहु
हि - अव्ययम्
तान् - तद्, पुं, द्वि, बहु
स तया मद्विहितया श्रद्धया युक्तः सन् तस्याः देवतातन्वाः राधनम् आराधनम् ईहते चेष्टते। लभते च ततः तस्याः आराधितायाः देवतातन्वाः कामान् ईप्सितान् मयैव परमेश्वरेण सर्वज्ञेन कर्मफलविभागज्ञतया विहितान् निर्मितान् तान् हि यस्मात् ते भगवता विहिताः कामाः तस्मात् तान् अवश्यं लभते इत्यर्थः। हितान् इति पदच्छेदे हितत्वं कामानामुपचरितं कल्प्यम् न हि कामा हिताः कस्यचित्।।यस्मात् अन्तवत्साधनव्यापारा अविवेकिनः कामिनश्च ते अतः
That person, being endowed with that shraddha (स तया श्रद्धया युक्तः सन्), which is reinforced by Me (मद्विहितया), towards those forms of deities (तस्याः देवतातन्वाः), undertakes worship (राधनम् आराधनम् ईहते चेष्टते), and from those worshipped deities (लभते च ततः तस्याः आराधितायाः देवतातन्वाः), attains the desired objects (कामान् ईप्सितान्), by Me alone, the Parameshvara, the omniscient, the bestower of fruits of action (मयैव परमेश्वरेण सर्वज्ञेन कर्मफलविभागज्ञतया). Since those desirables are given by Bhagavan (यस्मात् ते भगवता विहिताः कामाः), they will surely be obtained (तस्मात् तान् अवश्यं लभते) - this is the meaning (इत्यर्थः), If the word split is taken as “हितान्” (instead of “हि तान्”) (हितान् इति पदच्छेदे), the desires being beneficial is figurative (हितत्वं कामानामुपचरितं कल्प्यम्), because desires are not beneficial. Since the finite means are used by those unintelligent ones having desires (यस्मात् अन्तवत्साधनव्यापारा अविवेकिनः कामिनश्च ते), therefore (अतः) …
Notes
Bhagavan is the life principle of the deity (it is his upadhi) being worshipped and he grants the desires of the upasaka through that upadhi of deity. So while the bhakta thinks that the deity is fulfilling the desire, it is in fact Bhagavan as Ishvara, who alone is karma-phala-daata is fulfilling it. The fulfilment of the desires of the devotee is purely due to karma-phala of the actions undertaken by the devotee. This action of the worshipping of the deity by the devotee (karma) and the bestowing of the fulfilment of the desire (karma phala) is purely a transactional one, there is no anugraha from Bhagavan involved here to make sure if the devotee will ultimately get benefitted or not which He ensures in the case of the devotees who worship Him (sakaama or nishkaama).
Bhagavan does these three things for a sakama bhakta of deities:
Being antaryami, He enables the desire-fulfilling propensities of the devotee to unfold
He strengthens the devotion in the deity whom he/she propitiates to fulfil the desires
And finally enables the desire-fulfilling capacity in the deity also.
Sankaracharya treats the words as तस्याः राधनम् in the verse as देवतातनु is feminine gender which is referred to by the pronoun तस्याः. If we consider the words as तस्य आराधनम् then तस्य will refer to the word देव. But since in the previous verse the word तनु was used, the combination of तस्याः राधनम् seems more appropriate.
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ ७-२३॥
अल्प-मेधसाम् तेषाम् तत् फलम् तु अन्तवत् भवति; देव-यजः देवान् यान्ति, मत् भक्ताः माम् अपि यान्ति.
अन्तवत् = perishable, तु = indeed, फलम् = result, तेषाम् = of these, तत् = that, भवति = is, अल्पमेधसाम् = of low intelligence, देवान् = the deities, देवयजः = the worshipper of deity, यान्ति = go, मद्भक्ताः = my devotees, यान्ति = go, माम् = Me, अपि = while
The result of these (actions) of people of low intelligence is perishable. The worshipper of deities goes to the deity while My devotees come to Me.
अन्तवत् - अन्तवत्, नपुं, प्र, एक
तु - अव्ययम्
फलम् - फल, नपुं, प्र, एक
तेषाम् - तद्, पुं, ष, बहु
तत् - तद्, नपुं, प्र, एक
भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु एक
अल्पमेधसाम् - अल्पमेधस्, पुं, ष, बहु
देवान् - देव, पुं, द्वि, बहु
देवयजः - देवयजस्, पुं, प्र, एक
यान्ति - या धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - या प्रापणे - अदादिः, प्र-पु बहु
मद्भक्ताः - मद्भक्त, पुं, प्र, बहु
यान्ति - या धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - या प्रापणे - अदादिः, प्र-पु बहु
माम् - अस्मद्, द्वि, एक
अपि - अव्ययम्
अन्तवत् विनाशि तु फलं तेषां तत् भवति अल्पमेधसां अल्पप्रज्ञानाम्। देवान्देवयजो यान्ति देवान् यजन्त इति देवयजः ते देवान् यान्ति मद्भक्ता यान्ति मामपि। एवं समाने अपि आयासे मामेव न प्रपद्यन्ते अनन्तफलाय अहो खलु कष्टं वर्तन्ते इत्यनुक्रोशं दर्शयति भगवान्। किंनिमित्तं मामेव न प्रपद्यन्ते इत्युच्यते
… their results definitely become only that (तु फलं तेषां तत् भवति), perishable (अन्तवत् विनाशि). The worshippers of deities, देवयजः (देवयजो देवान् यजन्त इति देवयजः), of low intelligence (अल्पमेधसां अल्पप्रज्ञानाम्), they go to the deities (ते देवान् यान्ति), while my devotees attain Me also (मद्भक्ता यान्ति मामपि). In this manner (एवम्), Bhagavan thus shows pity (इत्यनुक्रोशं दर्शयति भगवान्) - even though of similar effort (समाने अपि आयासे), they do not worship me for the imperishable result (मामेव न प्रपद्यन्ते अनन्तफलाय). Alas, so much hardship they undertake (अहो खलु कष्टं वर्तन्ते). The reason for not worshipping Me is thus said (किंनिमित्तं मामेव न प्रपद्यन्ते इत्युच्यते)…
Notes
But Bhagavan can give eternal bliss with much less effort which this upasaka ignores and therefore, he is a person of small intelligence. Sadasat viveka and nitya-anitya-viveka are not there. Adamancy and insistence - he/she is not able to give up worship of other deities.
One gets only limited impermanent results from the worship of deities which have these characteristics:
दःख-मिश्रितत्त्वम् - pain in acquisition and preservation.
Nachiketa says (Kathopanishad 1.1.26):
श्वोभावा मर्त्यस्य यदन्तकैतत्सर्वेंद्रियाणां जरयन्ति तेजः ।
Ephemeral are these, Oh Death, these tend to deprive the vigour of all the senses in man.
If these desirables are not attained, one gets pain. If they are attained then one gets …
अतृप्तिकरतत्त्वम् - dissatisfaction
Nachiketa says (Kathopanishad 1.1.27):
न वित्तेन तर्पणीयो मनुष्यः।
A person cannot be satisfied by wealth.
बन्धकतत्त्वम् - followed by bondage, addiction leading to wanting more: लोभ, that can take one to अधर्म - wanting it at any cost.
The highest achievement of these saakaamis is to enter the loka of that deity they worship - saalokya, saamipya, saarupya, saayujya. At best, one becomes the deity one worships. For example, in Kathopanishad 1.2.10:
जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोऽग्निरनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १० ॥
Yama says that he achieved the position of Yama by performing Naaciketa-agni even though he knew that the infinite cannot be attained by finite actions.
Once the punya of that action is over, they are reborn again, if not in this world, in still lower worlds. Gita 9.21:
ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
They, having enjoyed them (the higher worlds), when their punya is exhausted, enter the mortal worlds.
Mundaka-upanihsad (1.2.10) even says: they enter lower worlds than this one:
इमं लोकं हीनतरं वा विशन्ति.
They enter this or lower worlds.
So sakaamis who worship deities other than Bhagaavan will have spiritual stagnation, no progress. They will remain as सम्सारी - people glued to the subject-object experiences undergoing transmigration over many births.
Worshipping Bhagavan one may get their desires fulfilled (as आर्तः and अर्थार्थी) and ultimately get Bhagavan Himself if there are no worldly desires (जिज्ञासु). One must have ishvara bhaava in anything one worships, only then Bhagavan takes care of the highest good of such a devotee to transform that devotee from आर्तः -> अर्थार्थी -> जिज्ञासु -> ज्ञानी. If we worship even Bhagavan with only motive of desire-fulfilling and no ishvara bhava, then we have reduced the Bhagavan to a simple desire-fulfilling entity and we will remain सम्सारी - glued to the objects of the world. But it is still better to be devoted to Bhagavan, Ishvara, who has unlimited power and grace to uplift a devotee from samsarathan the cosmic deities who have power limited to only fulfilling desires.
Devayajah is sakaama bhakta of the deities whereas madbhakta is primarily nishkaama bhakta of Bhagavan but includes sakaama bhaktas of Bhagavan earlier.
So the path for evolution is the sakaama bhakta of the deities -> sakaama bhakta of Bhagavan -> nishkaama bhakta of Bhagavan.
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ ७-२४॥
मम अव्ययम् अनुत्तमम् परम् भावम् अजानन्तः (सन्तः) अबुद्धयः माम् (पूर्वम्) अव्यक्तम् (इदानीम्) व्यक्तिम् आपन्नम् मन्यन्ते
अव्यक्तम् = unmanifest, व्यक्तिम् = manifest, आपन्नं = having become, मन्यन्ते = consider, माम् = Me, अबुद्धयः = the unwise, परम् = supreme, भावम् = nature, अजानन्तः = not being aware, मम = my, अव्ययम् = imperishable, अनुत्तमम् = the incomparable
The unwise, not being aware of my imperishable and incomparable nature, consider Me as having become manifest from unmanifest.
अव्यक्तम् - अव्यक्त, पुं, द्वि, एक
व्यक्तिम् - व्यक्ति, स्त्री, द्वि, एक
आपन्नं - आपन्न, पुं, द्वि, एक, आङ् + पद् + क्त
मन्यन्ते - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - मनँ ज्ञाने - दिवादिः, प्र-पु बहु
माम् - अस्मद्, द्वि, एक
अबुद्धयः - अबुद्धि, स्त्री, प्र, बहु
परम् - पर, पुं, द्वि, एक
भावम् - भाव, पुं, द्वि, एक
अजानन्तः - अजानत्, पुं, प्र, बहु, ज्ञा + शतृँ
मम - अस्मद्, ष, एक
अव्ययम् - अव्यय, पुं, द्वि, एक
अनुत्तमम् - अनुत्तम, पुं, द्वि, एक
अव्यक्तम् अप्रकाशं व्यक्तिम् आपन्नं प्रकाशं गतम् इदानीं मन्यन्ते मां नित्यप्रसिद्धमीश्वरमपि सन्तम् अबुद्धयः अविवेकिनः परं भावं परमात्मस्वरूपम् अजानन्तः अविवेकिनः मम अव्ययं व्ययरहितम् अनुत्तमं निरतिशयं मदीयं भावमजानन्तः मन्यन्ते इत्यर्थः।।तदज्ञानं किंनिमित्तमित्युच्यते
The foolish consider Me (अबुद्धयः अविवेकिनः मां मन्यन्ते), even the ever present Ishvara (नित्यप्रसिद्धमीश्वरमपि सन्तम्), as unmanifested (अव्यक्तम् अप्रकाशं) and now has manifested (व्यक्तिम् आपन्नं प्रकाशं गतम् इदानीं). The foolish, unaware (अजानन्तः अविवेकिनः) of My undecaying superior higher nature (मम अव्ययं व्ययरहितम् अनुत्तमं निरतिशयं मदीयं भावमजानन्तः मन्यन्ते) - this is the meaning (इत्यर्थः). What is the cause of that ignorance, is said (तदज्ञानं किंनिमित्तमित्युच्यते) …
Notes
Bhagavan here states the reason for those with desires worshipping other deities than Himself - they are foolish, do not use their intelligence. Even though it is known through experience and also through shastras that the attained desirables (even their lokas) through other deities are perishable, while Bhagavan can give the permanent everlasting bliss of moksha, people still flock to the desire-fulfilling deities. Also even when they come to Bhagavan, despite his Higher nature of para-prakriti stated in the shastras, attaining which there is no rebirth, people still stick to the apara-prakriti aspect thinking of Him as one with a physical body like Sri Krishna, who appeared in this world, performed His leela and then vanished from earth. They fail to see the eternal nature of Ishvara manifesting as Sri Krishna (avatara verses 4.6-8) which he has proclaimed in Gita. They also fail to see that eternal nature of Ishvara as para Prakriti (verse 7.5). Thus sticking to the apara-prakriti of Ishvara, such as the physical body of Sri Krishna and His actions for example, they miss the Higher nature of Him, the para-prakriti.
These people may be considered worldly wise as they may be Vedic pandits who know how to get desires fulfilled through worship of deities, but still they are foolish according to Bhagavan because their focus is on something perishable, trivial and not bliss.
That’s why craving to have darshan of Bhagavan in a particular name and form is not our goal - but only atma-jnana is - knowing that my true nature is same as Ishvara’s or Ishvara alone is - there is no individuality. Because even if one succeeds in having such a darshan of Bhagavan with a particular nama-ruupa, the ajnana of “who I am” still remains. Dhruva, after having darshan of Bhagavan, lamented thus (4.9.31 and 4.9.33):
अहो बत ममानात्म्यं मन्दभाग्यस्य पश्यत । भवच्छिद: पादमूलं गत्वायाचे यदन्तवत् ॥ ३१ ॥
Alas look at the misfortune of my materialism. Having gone to the feet of one who removes samsara (ignorance of Self), I asked for perishables.
दैवीं मायामुपाश्रित्य प्रसुप्त इव भिन्नदृक् ।
Having resorted to the divine maya as a deep sleeper with vision of multiplicity
(focus on objects).
The wise people who see Bhagavan as the Self, know that He is always there, here and now. There is no coming and going of such a Bhagavan. Only the ignorant crave for such a Bhagavan who will appear before them and disappear after having granted their wishes because of their focus on apara-prakriti of Bhagavan (nama-rupa) and fulfillment of their desires as an individual. They crave for apara-prakriti of Ishvara only because of a lack of knowledge of the Higher nature of God (para-prakriti) which is ever present as the very Self.
नाहं प्रकाशः सर्वस्य योगमायासमावृतः ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ ७-२५॥
योग-माया-समावृतः (सन्) अहम् सर्वस्य प्रकाशः न (भवामि)। अयम् मूढः लोकः अजम् अव्ययम् माम् न अभिजानाति।
न = not, अहम् = I, प्रकाशः = manifest, सर्वस्य = to all, योगमायासमावृतः = well covered by yoga-maya, मूढः = the deluded, अयम् = this, न = not, अभिजानाति = know Me well, लोकः = the world, माम् = Me, अजम् = unborn, अव्ययम् = imperishable
I don't manifest at all being well covered by my yoga-maya. This deluded world does not know Me well as unborn and imperishable.
न - अव्ययम्
अहम् - अस्मद्, प्र, एक
प्रकाशः - प्रकाश, पुं, प्र, एक
सर्वस्य - सर्व, पुं, ष, एक
योगमायासमावृतः - योगमायासमावृत, पुं, प्र, एक,
मूढः - मूढ, पुं, प्र, एक
अयम् - इदम्, पुं, प्र, एक
न - अव्ययम्
अभिजानाति - अभि + ज्ञा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ज्ञा अवबोधने - क्र्यादिः, प्र-पु, एक
लोकः - लोक, पुं, प्र, एक
माम् - अस्मद्, द्वि, एक
अजम् - अज, पुं, द्वि, एक
अव्ययम् - अव्यय, पुं, द्वि, एक
न अहं प्रकाशः सर्वस्य लोकस्य केषांचिदेव मद्भक्तानां प्रकाशः अहमित्यभिप्रायः। योगमायासमावृतः योगः गुणानां युक्तिः घटनं सैव माया योगमाया तया योगमायया समावृतः संछन्नः इत्यर्थः। अत एव मूढो लोकः अयं न अभिजानाति माम् अजम् अव्ययम्।।यया योगमायया समावृतं मां लोकः नाभिजानाति नासौ योगमाया मदीया सती मम ईश्वरस्य मायाविनो ज्ञानं प्रतिबध्नाति यथा अन्यस्यापि मायाविनः मायाज्ञानं तद्वत्।।
यतः एवम् अतः
I am not knowable to all (न अहं प्रकाशः सर्वस्य लोकस्य). I am knowable to only a few of my devotees (केषांचिदेव मद्भक्तानां प्रकाशः अहम्) - this is the import (इति अभिप्रायः). The combination of gunas is yoga (योगः गुणानां युक्तिः), that yoga (which is combination of gunas) is called yogamaya (घटनं सैव माया योगमाया). Deluded by that yogamaya (योगमायासमावृतः तया योगमायया समावृतः संछन्नः) - this the meaning (इत्यर्थः). Therefore this foolish world does not know Me as unborn and undecaying (अत एव मूढो लोकः अयं न अभिजानाति माम् अजम् अव्ययम्), deluded by that yogamaya the world does not know Me (यया योगमायया समावृतं मां लोकः नाभिजानाति). This yogamaya being mine, does not obstruct my, Ishvara’s, the master of maya’s, knowledge (नासौ योगमाया मदीया सती मम ईश्वरस्य मायाविनो ज्ञानं प्रतिबध्नाति), just as the other magician’s (human) maya does not delude his knowledge, that way (यथा अन्यस्यापि मायाविनः मायाज्ञानं तद्वत्). Since it is this way, therefore (यतः एवम् अतः) …
Notes
So why do people still crave for apara-prakriti of Ishvara? Because para-prakirit of Ishvara is unknown. Why so? Because of योगमाया - योगः गुणानां युक्तिः, the word yoga means a combination, yogamaya is combination (of gunas) which is maya. It is attractive, mohini, as Bhagavan says difficult to cross (Gita 7.14). As Kathopanishad says (2.1.1):
पराञ्चि खानि व्यतृणत् स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन् ॥ १॥
The self-existent Supreme Lord created the sense-organs with outgoing tendencies by injuring them. Therefore, a person perceives only outer objects with them and not the inner Self. But a calm person, wishing for Immortality, beholds the inner Self with his sense organs withdrawn from their objects.
In this verse, Bhagavan is stating the common obstacle for every jiva - maya’s delusionary power. That why this is called समान्य-प्रतिबन्ध. In verse 7.26 Bhagavan mentions another obstacle which is peculiar to every individual - राग-द्वेश, likes and dislikes. That राग-द्वेश will be विश्ष-प्रतिबन्ध special obstacles particular to every individual. This delusionary power of Maya results in individuality which due to vasanas gives rise to the particular likes and dsilikes leading to further delusion.
Common people deluded by that yogamaya (योगमायासमावृतः तया योगमायया समावृतः संछन्नः) - will fail to see the para-prakriti of Ishvara as their very Self which supports apara-prakriti or it effects as all the objects that are desired by them. Due to this delusion, they think even Ishvara is limited. Thus Bhagavan says, न अहं प्रकाशः सर्वस्य लोकस्य I don’t manifest at all for common people - implying his higher nature of para-prakriti, the undecaying ever-present Saccidananda, is not evident to such deluded people who lack the subtlety to go beyond the changing names and forms of apara-prakriti. Kathopanishad says (1.3.12):
एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १२ ॥
This Atman (Bhagavan’s para-prakriti) hidden in all beings is not evident. It can be only seen by those subtle-seers with their sharp and subtle intellect.
This delusionary power of Maya is called its avarana shakti which is tamas-dominated and it is also called avidya-maya, while the releasing power of Maya which makes the person go towards moksha is sattva dominated and it is also called vidya-maya. So people are deluded by Ishvara and also given direction to be freed also by Ishvara.
Sankaracharya raises a doubt on behalf of us that if maya can keep a jiva ignorant of his/her true nature, would it be the same for Ishvara also? No. A jiva is under the control of maya whereas Ishvara is the controller of maya. Gurudev’s example is apt here: A criminal was led in handcuffs accompanied by a policeman. Seeing this a child asks grandmother why that criminal was accompanied by a policeman to which grandmother replied that the person was a criminal. Next they see another criminal accompanied by two policemen, the grandmother now replies that this criminal has committed a bigger crime. After sometime, the child sees a retinue of policemen accompanying a person, and then the child concludes this person must be a very big criminal. The grandmother corrects the child saying that this person is not a criminal, but the head of the state. The police are controlled by him while in other cases the criminals are controlled by the police.
The same way, Ishvara controls maya whereas jivas are under the spell of maya. Just as a magician’s (मायावी) magic is under his/her control while the audience are under the spell of his/her magic taking his/her tricks to be real. Ishvara is also known as मायावी, the difference is this - the eternal omniscient omnipotent omnipresent Ishvara creates vyavahara pranpanca - delusion for all jivas of taking anantama as atma, while the mortal mayavi with limited presence power and knowledge creates a praatibhasika prapanca - an illusion within that delusion of vyavahara prapanca, of seeing things which do not exist.
वेदाहं समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ ७-२६॥
हे अर्जुन! अहम् समतीतानि वर्तमानानि च भविष्याणि च भूतानि वेद. माम् तु कश्चन न वेद.
वेद = know, अहम् = I, समतीतानि = the past, वर्तमानानि = the present, च = and, अर्जुन = Arjuna, भविष्याणि = the future, च = and, भूतानि = beings, माम् = Me, तु = but, वेद = know, न = not, कश्चन = anyone
O Arjuna! I know the past, present and future beings, but not one knows Me.
वेद - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, प्र-पु एक, विदँ ज्ञाने - अदादिः
अहम् - अस्मद् प्र एक
समतीतानि - समतीत, नपुं, द्वि, बहु
वर्तमानानि - वर्तमान्, नपुं, द्वि, बहु
च - अव्ययम्
अर्जुन - अर्जुन, सं, प्र, एक
भविष्याणि - भविष्य, नपुं, द्वि, बहु
च - अव्ययम्
भूतानि - भूत, नपुं, द्वि, बहु
माम् - अस्मद्, द्वि, एक
तु - अव्ययम्
वेद - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, विदँ ज्ञाने - अदादिः - प्र-पु, एक
न - अव्ययम्
कश्चन - अव्ययम्
अहं तु वेद जाने समतीतानि समतिक्रान्तानि भूतानि वर्तमानानि च अर्जुन भविष्याणि च भूतानि वेद अहम्। मां तु वेद न कश्चन मद्भक्तं मच्छरणम् एकं मुक्त्वा मत्तत्त्ववेदनाभावादेव न मां भजते। केन पुनः मत्तत्त्ववेदनप्रतिबन्धेन प्रतिबद्धानि सन्ति जायमानानि सर्वभूतानि मां न विदन्ति इत्यपेक्षायामिदमाह
Arjuna (अर्जुन)! But I know (अहं तु वेद जाने) the past things and beings and the present (ones) (समतीतानि समतिक्रान्तानि भूतानि वर्तमानानि च). And I know the future (things and beings) (भविष्याणि च भूतानि वेद अहम्). But none knows Me (मां तु वेद न कश्चन). Except the one who is devotee and has taken refuge under Me (मद्भक्तं मच्छरणम् एकं), having become free (मुक्त्वा), none worships Me because of lack of knowledge of My nature (मत्तत्त्ववेदनाभावादेव न मां भजते). Again by what obstacle for knowing my nature (केन पुनः मत्तत्त्ववेदनप्रतिबन्धेन), all obstructed beings at birth do not know Me (प्रतिबद्धानि सन्ति जायमानानि सर्वभूतानि मां न विदन्ति)? Anticipating this, he says (इत्यपेक्षायामिदमाह)…
Notes
In contrast to jiva’s limited knowledge due to delusionary power of maya, Bhagavan, who is master of maya, is sarvajna - He knows everything and and sarvavid - He also knows the details that everything entails.
Mundakopanishad (1.1.10) states Ishvara as:
यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तापः ।
The one who knows everything and everything of all and whose tapas is of that knowledge (of creation).
So how come Ishvara knows everything along with all details of it - of the past, present and even of the future that is to come?
Because Ishvara’s mind or upadhi is maya - the upadana karana for jagat. The creation is simply a thought in Ishvara - mere sankalpa and that is enough for jagat to appear (jivas with their jivabhava, along with their raga-dvesha, various indriya-vishayas, karma-karmaphala, etc.). Thus Ishvara knows all about creation - past, present and future.
The devotees go to other devatas for granting of boons or even when they approach Ishvara, they ask for removal of afflictions and fulfilment of desires rather than getting rid of the bondage of samsara. So that’s why Bhagavan states no one knows Him as Ishvara with the nature of para-prakriti. But Sankaracharya clarifies the words “no one” by stating an exception: those who are devotees of Bhagavan will eventually know Him after having been freed of ignorance of Self - i.e. they realise that they and Bhagavan are one the same. So the four types of devotees will eventually know Him as their own Self. All others: the dushkrtinah and sakama-bhaktas of anyadevataa-tanavah will not know Him.
This verse can also be seen at the level of avatara: Krishna lamenting that no one knows Him as avatara (Ishvara taking birth as human by controlling own maya - Gita 4.6:
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥४.६॥
Being the Lord (creator) of all beings and also eternal unborn Self of all, I (para-prakriti) manifest (as avatara) by my yogamaya (trigunatmika-maya) after having controlled my own nature (apara-prakriti).
The ignorant people take Sri Krishna to be like any other mortal human born under the sway of maya. Sri Krishna’s body has mortality, but his Ishvara-tattva is eternal and is beyond body which people fail to see. Duryodhana even dared to arrest Him in his court due to this ignorance of the nature of Bhagavan and Sri Krishna then revealed His cosmic nature (Virat svarupa) there which could be seen only by a few. Shishupala, Kamsa, Jarasandha, and so many others who were blinded by ignorance failed to see Sri Krishna as avatara. Only some fortunate ones like Kuntidevi, Bhishma, Vidura, etc. understood the speciality of Sri Krishna as avatara.
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ ७-२७॥
हे भारत! परन्तप, सर्गे सर्व-भूतानि इच्छा-द्वेष-समुत्थेन द्वन्द्व-मोहेन सम्मोहम् यान्ति।
इच्छाद्वेषसमुत्थेन = by what arises from likes and dislikes, द्वन्द्वमोहेन = by the delusion of the pairs of opposites, भारत = O Bharata, सर्वभूतानि = all beings, सम्मोहम् = deluded, सर्गे = during birth, यान्ति = become (go), परन्तप = O scorcher of foes
O Bharata! O scorcher of foes! By the delusion arising from the pairs of likes and dislikes, all beings become deluded during birth.
इच्छाद्वेषसमुत्थेन - इच्छाद्वेषसमुत्थ, पुं, तृ, एक
द्वन्द्वमोहेन - द्वन्द्वमोह, पुं, तृ, एक
भारत - भारत, पुं, सं, एक
सर्वभूतानि - सर्वभूत, नपुं, प्र, बहु
सम्मोहम् - सम्मोह,पुं, द्वि, एक
सर्गे - सर्ग, पुं, स, एक
यान्ति - या धातु रूप - कर्तरि प्रयोग लट् लकार परस्मैपद, - या प्रापणे - अदादिः, प्र-पु, बहु
परन्तप - परन्तप, पुं, सं, एक
इच्छाद्वेषसमुत्थेन इच्छा च द्वेषश्च इच्छाद्वेषौ ताभ्यां समुत्तिष्ठतीति इच्छाद्वेषसमुत्थः तेन इच्छाद्वेषसमुत्थेन। केनेति विशेषापेक्षायामिदमाह द्वन्द्वमोहेन द्वन्द्वनिमित्तः मोहः द्वन्द्वमोहः तेन। तावेव इच्छाद्वेषौ शीतोष्णवत् परस्परविरुद्धौ सुखदुःखतद्धेतुविषयौ यथाकालं सर्वभूतैः संबध्यमानौ द्वन्द्वशब्देन अभिधीयेते। तत्र यदा इच्छाद्वेषौ सुखदुःखतद्धेतुसंप्राप्त्या लब्धात्मकौ भवतः तदा तौ सर्वभूतानां प्रज्ञायाः स्ववशापादनद्वारेण परमार्थात्मतत्त्वविषयज्ञानोत्पत्तिप्रतिबन्धकारणं मोहं जनयतः। न हि इच्छाद्वेषदोषवशीकृतचित्तस्य यथाभूतार्थविषयज्ञानमुत्पद्यते बहिरपि किमु वक्तव्यं ताभ्यामाविष्टबुद्धेः संमूढस्य प्रत्यगात्मनि बहुप्रतिबन्धे ज्ञानं नोत्पद्यत इति। अतः तेन इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत भरतान्वयज सर्वभूतानि संमोहितानि सन्ति संमोहं संमूढतां सर्गे जन्मनि उत्पत्तिकाले इत्येतत् यान्ति गच्छन्ति हे परंतप। मोहवशान्येव सर्वभूतानि जायमानानि जायन्ते इत्यभिप्रायः। यतः एवम् अतः तेन द्वन्द्वमोहेन प्रतिबद्धप्रज्ञानानि सर्वभूतानि संमोहितानि मामात्मभूतं न जानन्ति अत एव आत्मभावेन मां न भजन्ते।।के पुनः अनेन द्वन्द्वमोहेन निर्मुक्ताः सन्तः त्वां विदित्वा यथाशास्त्रमात्मभावेन भजन्ते इत्यपेक्षितमर्थं दर्शयितुम् उच्यते
Attraction and repulsion is इच्छाद्वेष (इच्छा च द्वेषश्च इच्छाद्वेषौ). That which arises out of those two is called इच्छाद्वेषसमुत्थः (ताभ्यां समुत्तिष्ठतीति इच्छाद्वेषसमुत्थः). By that इच्छाद्वेषसमुत्थः (तेन इच्छाद्वेषसमुत्थेन), in anticipation of “by which”, he says this (केनेति विशेषापेक्षायामिदमाह): the delusion caused by the pair is द्वन्द्वमोहः (द्वन्द्वनिमित्तः मोहः द्वन्द्वमोहः), by that द्वन्द्वमोहः (तेन द्वन्द्वमोहेन). Those two attraction and repulsion alone (तावेव इच्छाद्वेषौ), which are like heat and cold, mutually opposite (शीतोष्णवत् परस्परविरुद्धौ), cause happiness and sorrow (सुखदुःखतद्धेतुविषयौ), in due course come in association with all beings (यथाकालं सर्वभूतैः संबध्यमानौ), are known by that word द्वन्द्व (द्वन्द्वशब्देन अभिधीयेते). In that case (तत्र), when attraction and repulsion (यदा इच्छाद्वेषौ), due to being the cause of pleasure and pain (सुखदुःखतद्धेतुसंप्राप्त्या), come to existence (लब्धात्मकौ भवतः), then, those two (attraction and repulsion) (तदा तौ), by bringing under their control (स्ववशापादनद्वारेण), the wisdom of all beings (सर्वभूतानां प्रज्ञायाः), the cause for becoming an obstacle to realise the nature of Reality (परमार्थात्मतत्त्वविषयज्ञानोत्पत्तिप्रतिबन्धकारणं), delusion is generated (मोहं जनयतः).
Because, of the mind which is under the control of attraction and repulsion (हि इच्छाद्वेषदोषवशीकृतचित्तस्य), even in the worldly case (बहिरपि), the right knowledge of objects does not arise (न यथाभूतार्थविषयज्ञानमुत्पद्यते), then what one should say (किमु वक्तव्यं), of the deluded intellect overpowered by these two (ताभ्यामाविष्टबुद्धेः संमूढस्य), about not able to get the knowledge of the inner Self that has more obstacles (प्रत्यगात्मनि बहुप्रतिबन्धे ज्ञानं नोत्पद्यत इति)?
Therefore, by that delusion which arises from the pair of attraction and repulsion (अतः तेन इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन), O one born in the lineage of Bharata (भारत भरतान्वयज), all deluded beings (सर्वभूतानि संमोहितानि) become deluded (सन्ति संमोहं संमूढतां यान्ति गच्छन्ति) during birth (सर्गे जन्मनि उत्पत्तिकाले) - this is the message (इत्येतत्). O scorcher of foes (हे परंतप), all beings that are born (सर्वभूतानि जायमानानि जायन्ते), are indeed born under the control of delusion (मोहवशान्येव) - this is the meaning (इत्यभिप्रायः).
Since this is so (यतः एवम्), therefore, by that pair of delusion (अतः तेन द्वन्द्वमोहेन), the deluded beings (सर्वभूतानि संमोहितानि) whose intellect is obstructed (प्रतिबद्धप्रज्ञानानि), do not know Me as the Self (मामात्मभूतं न जानन्ति). Therefore, they do not worship Me as the Self (अत एव आत्मभावेन मां न भजन्ते). Again, “who are those, being free from this delusion arising from the pair, having known You, worship You as the Self just as given in the scriptures?” (के पुनः अनेन द्वन्द्वमोहेन निर्मुक्ताः सन्तः त्वां विदित्वा यथाशास्त्रमात्मभावेन भजन्ते) - in this way, for such an anticipatory question, wanting to show (the answer) (इत्यपेक्षितमर्थं दर्शयितुम्), it is said (उच्यते) …
Notes
The common obstacle to realising one’s true nature is same as Ishvara’s, सामान्य-प्रतिबन्ध, i the delusionary power of Maya that gives rise to individuality making jiva to consider oneself as limited and also not know Ishvara’s true nature was stated in verse 7.24. Ishvara being free of this Maya was given in verse 7.25 (previous one). The current one talks about the specific delusionary power of individual, विशेष-प्रतिबन्ध - likes and dislikes
अज्ञान (Maya’s आवरणशक्ति) -> मोह, अनात्मनि आत्मबुद्धि (Maya’s विक्षेपशक्ति) -> जीवत्व (अपूर्णत्व, दुखःत्व, असन्तुष्टत्व, अल्पज्ञत्व, विकारत्व, etc. so seeks पूर्ण, सन्तोश, सुख, ज्ञान, निर्विकार, etc. in अनात्मविषय to complete the lacuna felt within) -> राग-द्वेश (आत्मत्वम् in त्रिगुणात्मिकानात्मा triggers this pair which is based on the the three gunas, so this pair is peculiar to every individual) -> which then enters a cycle: राग-द्वेश -> काम -> कर्म -> कर्म-फल (सुख-दुःख) -> वासना -> intensification of राग-द्वेश …
This cycle is what can be called as संसार which takes the jiva from one birth to another seeking fulfillment in objects that have no capability to do so. The background for this cycle is जगति सत्य-बुद्धि which manifests as राग-द्वेश and the cycle intensifies it. Gita cautions about this entry point into the cycle, राग-द्वेश (3.34):
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ || 3.34||
In each and every (interaction) between object and sense organ, the likes and dislikes, are present. One should not come under the sway of those two, because they are adversaries (highway robbers).
The linear chain from अज्ञान to जीवत्व is common to all individuals, सामान्य-प्रतिबन्ध, for knowing Ishvara’s and my nature - this is the general status of all beings. The cycle of संसार varies for each individual due to their peculiarity in राग-द्वेश, विशेष-प्रतिबन्ध, the specific obstacle to know Ishvara’s or my true nature and this is based on the three gunas of the individual’s mental makeup (vasanas).
Sanakracharya argues: Because, of the mind which is under the control of attraction and repulsion, even in the worldly case, the right knowledge of objects does not arise, then what one should say, of the deluded intellect overpowered by these two, about not able to get the knowledge of the inner Self that has more obstacles?
A person uses विवेकशक्ति to break this संसार cycle between काम and कर्म, i.e. restrain from actions that perpetuate this cycle. Gita says (3.41):
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ |
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ||3.41||
Therefore, O best among the Bharatas! In the beginning, having controlled the senses, conquer the sinful tendencies (based on likes and dislikes) which are the destroyer of knowledge and wisdom.
The result of such self-control is also given by Gita (2.64):
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 2.64||
The one whose intellect is in control, works with the sense objects by senses that are devoid of raga-dvesha and mind fully controlled by intellect, such a person attains serenity.
Sri Krishna in Chapter-7 mentions that मोह is product of राग-द्वेश (7.27):
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ ७-२७॥
O Bharata! scorcher of foes! By the delusion arising from the pairs of likes and dislikes, all beings become deluded during birth.
Here, Sri Krishna by the word मोह meant the delusion about God’s and Self’s identity - para-prakriti. This delusion about God’s and Self’s nature arises because in the pursuit of fulfilment of desires through objects of the world, i.e. in the midst of the संसार cycle, the focus of the person on God or one’s true identity is absent. And hence this संसार cycle itself which is a product of राग-द्वेश is called मोह by Bhagavan.
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥ ७-२८॥
येषाम् पुण्य-कर्मणाम् जनानाम् तु पापम् अन्तगतम्, ते द्वन्द्वमोहनिर्मुक्ताः द्र्̥ढ-व्रताः (सन्तः) माम् भजन्ते।
येषाम् = whose, तु = but, अन्तगतम् = come to an end, पापम् = sin, जनानाम् = of beings, पुण्यकर्मणाम् = of virtuous deeds, ते = they, द्वन्द्वमोहनिर्मुक्ताः = the ones freed from delusion of duality, भजन्ते = worship, माम् = Me, दृढव्रताः = firm in their conviction
But those beings of virtuous deeds whose sin has come to an end, they, the ones freed from delusion generated by attraction-repulsion, worship Me firm in their conviction.
येषाम् - यत्, पुं, ष, बहु
तु - अव्ययम्
अन्तगतम् - अन्तगत, नपुं, प्र, एक, अन्त + गम् + क्त
पापम् - पाप, नपुं, प्र, एक
जनानाम् - जन, पुं, ष, बहु
पुण्यकर्मणाम् - पुण्यकर्मन्, नपुं, ष, बहु
ते - तद्, पुं, प्र, बहु
द्वन्द्वमोहनिर्मुक्ताः - द्वन्द्वमोहनिर्मुक्त, पुं, प्र, बहु
भजन्ते - भज् धातु रूप - कर्तरि प्रयोग लट् लकार आत्मनेपद - भजँ सेवायाम् - भ्वादिः, प्र-पु बहु
माम् - अस्मद्, द्वि, एक
दृढव्रताः - दृढव्रत, पुं, प्र, बहु
येषां तु पुनः अन्तगतं समाप्तप्रायं क्षीणं पापं जनानां पुण्यकर्मणां पुण्यं कर्म येषां सत्त्वशुद्धिकारणं विद्यते ते पुण्यकर्माणः तेषां पुण्यकर्मणाम् ते द्वन्द्वमोहनिर्मुक्ताः यथोक्तेन द्वन्द्वमोहेन निर्मुक्ताः भजन्ते मां परमात्मानं दृढव्रताः। एवमेव परमार्थतत्त्वं नान्यथा इत्येवं निश्चितविज्ञानाः दृढव्रताः उच्यन्ते।।ते किमर्थं भजन्ते इत्युच्यते
But again those whose (येषां तु पुनः) sin has weakened (अन्तगतं समाप्तप्रायं क्षीणं पापं), of those people who do punya karma (जनानां तेषां पुण्यकर्मणाम्) - punya karma is that which leads to purity of mind (पुण्यं कर्म येषां सत्त्वशुद्धिकारणं विद्यते ते पुण्यकर्माणः), they are freed from the delusion arising from the pair just as said (ते द्वन्द्वमोहनिर्मुक्ताः यथोक्तेन द्वन्द्वमोहेन निर्मुक्ताः). They worship Me with firm devotion (भजन्ते मां परमात्मानं दृढव्रताः): “this alone is the nature of Lord and nothing else” (एवमेव परमार्थतत्त्वं नान्यथा) - in this manner, they of firm knowledge and are called दृढव्रताः ( इत्येवं निश्चितविज्ञानाः दृढव्रताः उच्यन्ते). Why do they worship? It is said (ते किमर्थं भजन्ते इत्युच्यते) …
Notes
This verse shows how that संसार cycle is maintained - due to papa which is the result of doing actions based on raga-dvesha. This papa is not the usual connotation of the result of adharmic actions, but results of actions - either in a dharmic or adharmic way - done on the basis of individuality and for the fulfilment of desires. This papa, besides being the results of dharmic auctions based on desires, also includes the result of adharmic actions such as not doing one’s duties in accordance with one’s svadharma based on varnsashrama. And punya is incurred by doing one’s duty such as panca-maha-yajnas given in Chapter-3 in karma yoga bhava. This is the ladder of evolution:
First, one does actions purely based on likes and dislikes, disregarding dharma or whether it entails pain to others, etc. This person performs nishiddha karma also.
The next step is one does actions based on likes and dislikes with no hurt to others but may ignore one’s duty etc. This person avoids nishiddha karma.
Then slowly one shifts to doing one’s duty (niyata karma) diligently only to avoid pratyavaaya papa - which is the sin incurred due to negligence of doing one’s duty.
Later, this person performs the duty selfishly for seeking the fruits of actions.
Finally, the person does duty in nishkama bhava and karma yoga bhava to attain purity of mind that will help in Self-realisation.
The first category is rakshasa svabhava, the second is asuri svabhava - both due to tamas, the third and fourth are due to rajas and both result in punya from the dharma point of view, while the last one is due to sattva that results is chitta-shuddhi. Also note that by society standards and point of view of dharma, the last three categories are all acceptable, but from the point of view of sadhana, only the last category of nishkama bhava is acceptable. Therefore, from the point of view of moksha as the goal, it is said that the first four categories incur papa while the one who does obligatory actions in karma yoga bhava will only incur punya. And this punya will eventually make the person to become a jnani eventually.
Sri Krishna lays out a साधना cycle as a path to come out of the संसार cycle given in the previous verse. This साधना cycle is consciously developed by the sadhaka who wishes to come out of the संसार cycle. Gita says (3.8):
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।।3.8।।
You do the niyata karma as doing action is indeed superior to being inactive. Even the maintenance of your body is not possible when inactive.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।।
This man becomes bound by actions if performed other than the sake of yajna. O Kaunteya! You perform actions well for Him being free from attachment.
The actions taken up by the sadhaka are not based on राग-द्वेश, but are done as duty based on one’s station in life (ashrama) and mental make up (gunas) that determine the svadharma in accordance with scriptural injunctions. The actions are also performed in selfless-way in the attitude of karma-yoga where actions are offered to God as worship and the results of the actions are treated as blessings from God.
Both the संसार and साधना cycles create वासना that bind the person, but the संसार cycle keeps a person bound always while the साधना cycle ties up the person to sadhana and ultimately frees the person. As Kathopanishad says (1.2.1):
अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधुर्भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १ ॥
The beneficial is different and the pleasurable is certainly different. Both bind the man. Of the two, one who accepts shreyas, becomes sadhu and one who chooses preyas deviates from the goal.
The संसार cycle is preyas while the साधना cycle is the shreyas. The संसार cycle is the avidya-maya which is rajas-tamas predominant that keeps the person in samsara while the साधना cycle is the vidya-maya which is sattva predominant that helps one go beyond the samsara. Gita says in three verses in Chapter-18:
नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८-२३॥
The obligatory action which is done devoid of attachment, without likes and dislikes, with no desire for its fruits, that (obligatory action) is said to be sattvika.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८-२४॥
But that action which is done desirous of fruits, with ego as I am the doer, and again with great effort, that action is said to be rajasika.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८-२५॥
The actions that are begun having not considered consequences, loss, harm and ability, due to delusion, are called tamasika.
And Gita (2.45) states that one should go beyond samsara by taking up sadhana established in sattva:
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२-४५॥
O Arjuna! Vedas (karma kanda) deal with objects associated with three gunas. You become free of the three gunas, going beyond duality, ever in sattva, free of yoga-kshema and in self-control.
Sri Ramakrishna says: when stuck with a thorn (संसार) in oneself, then use another thorn (साधना) to remove it, and then throw both of them away. Initially, the संसार cycle is predominant. As more efforts are applied by the sadhaka in restraining oneself from engaging in selfish desire-oriented actions of the the संसार cycle and motivating oneself in engaging in the साधना cycle that entails performing selfless duties prescribed by the station of life and mental-makeup, in a spirit of karma-yoga, the संसार cycle slowly gets weakened and साधना cycle gains more strength and prominence.
And finally one enters another linear chain of साधना to realise the Self after the साधना cycle as given below :
With this linear chain of साधना, the goal, Self-realisation is reached which obliterates the first linear chain of अज्ञान (Maya’s आवरणशक्ति) -> मोह, अनात्मनि आत्मबुद्धि (Maya’s विक्षेपशक्ति) -> जीवत्व.
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ ७-२९॥
ये जरा-मरण-मोक्षाय माम् आश्रित्य यतन्ति, ते तत् ब्रह्म विदुः। (ते) कृत्स्नम् अध्यात्मम्, अखिलम् कर्म च (विदुः)।
जरामरणमोक्षाय = for liberation from old age and death, माम् = Me, आश्रित्य = having taken refuge, यतन्ति = strive, ये = those who, ते = they, ब्रह्म = Brahman, तत् = that, विदुः = know, कृत्स्नम् = entirely, अध्यात्मम् = Adhyatma, कर्म = karma, च = and, अखिलम् = all
Those who strive for liberation from old age and death having taken refuge in Me, they know that Brahman. They know adhyatma and all actions completely.
जरामरणमोक्षाय - जरामरणमोक्ष, पुं, च, एक
माम् - अस्मद्, द्वि, एक
आश्रित्य - अव्ययम्, आङ् + श्रिञ् + ल्यप्
यतन्ति -आर्षप्रयोगः, यतन्ते - यत् धातु रूप - कर्तरि प्रयोग लट् लकार आत्मनेपद - यतीँ प्रयत्ने - भ्वादिः, प्र-पु, बहु
ये - यद्, पुं, प्र, बहु
ते - तद्, पुं, प्र, बहु
ब्रह्म - ब्रह्मन्, नपुं, प्र, एक
तत् - तद् ,नपुं, प्र, एक
विदुः - विद् धातु रूप - कर्तरि प्रयोग लट् लकार परस्मैपद - विदँ ज्ञाने - अदादिः, प्र-पु बहु
कृत्स्नम् - कृत्स्न, नपुं, द्वि, एक
अध्यात्मम् - अध्यात्म, नपुं, द्वि, एक
कर्म - कर्मन्, नपुं, द्वि, एक
च - अव्ययम्
अखिलम् - अखिल, नपुं, द्वि, एक
जरामरणमोक्षाय जरामरणयोः मोक्षार्थं मां परमेश्वरम् आश्रित्य मत्समाहितचित्ताः सन्तः यतन्ति प्रयतन्ते ये ते यत् ब्रह्म परं तत् विदुः कृत्स्नं समस्तम् अध्यात्मं प्रत्यगात्मविषयं वस्तु तत् विदुः कर्म च अखिलं समस्तं विदुः।।
For freedom from old-age and death (जरामरणमोक्षाय जरामरणयोः मोक्षार्थं), those who put effort (यतन्ति प्रयतन्ते ये), being focussed in Me (मां आश्रित्य मत्समाहितचित्ताः सन्तः), the Supreme Lord (परमेश्वरम्), they (ते) completely know (विदुः कृत्स्नं समस्तम्) that which is Supreme Brahman (यत् ब्रह्म परं तत्). They know the reality of the inner Self (अध्यात्मं प्रत्यगात्मविषयं वस्तु तत् विदुः) and they know the entire (truth of) karma (कर्म च अखिलं समस्तं विदुः).
Notes
The desire to be free from this samsara that entails old-age, death and other painful changes propels the sadhaka to take up sadhana. The inclination to take up the sadhana comes only after having suffered enough in this samsara over many births and also having developed the viveka-buddhi to analyse the futility of perpetuating the samsara. That viveka-buddhi is kindled in the first place only due to punya done by niyata karma - having performed the duties well. The cause for the evolution from a life rooted in selfish desires to doing duties selflessly is inexplicable.
This verse can be interpreted in both ways: as those who strive for jnana of nirguna Brahama or those who perform upasana of Saguna brahma.
If we consider this verse as nirguna brahma (Sankaracharya and Nilakantha, commentator of Mahabharata treat this verse as such): the sadhaka wants to be freed from samsara that entails old-age and death, takes refuge in the Lord - focus on nirguna Brahma through sravana-manana-nididhyasana and attain the aparoksha-jnana and sadyo-mukti, i.e. become a jivanmukta - free while living (in body). The sadhaka having become a jivanmukta will know that:
Brahman is the substratum of all entities (names and forms),
the Self as Brahman itself,
and also the truth about all karma - i.e. Self is the witness under whose presence jada upadhis function according to their gunas.
The elaboration of this verse in the line of nirguna Brahma is the ninth chapter of Gita.
If we consider this verse as saguna brahma, the sadhana is upasana - bhavana-yukta aalambana-sahita sadhana. The upasaka wants to be freed from samsara that entails old-age and death, takes refuge in the Lord - focus on saguna Brahma and attain brahmaloka after death and later may attain krama-mukti, i.e. they become a videhamukta - free without body (after death). This videha-mukti is possible only for those upasakas who perform ahangrahopasana. All the other nishkama upasakas stay with Bhagavan in that loka until the mahapralaya and are reborn again in the next creation cycle. Sakaama upasakas of course come back to the mortal world as soon as the upasana-phala ends.
The elaboration of this verse and the next verse as saguna Brahma is seen in the eighth chapter of Gita.
Karma+Upasana
Jnana
1
purusha tantra – dependent on purusha
vastu tantra – dependent on vastu
2
Further action of will and wish is needed for its existence
No further action is necessary for its existence
3
Alambana is needed
No alambana is needed
4
Born of Shraddha/vishvasa - faith
Born of vicara – inquiry
5
Strengthened by Bhavana - feeling
No need of Bhavana to strengthen it
6
Continuous vrtti is needed – vrtti-rupa upasana to maintain it
No vritti is required after it has arisen
7
Needs perfection - Effort with practice
Effortless, natural once truly gained
8
Comes to fulfilment only when you identify with upasya completely
Not relevant
9
Needs to be done till death even if the goal of upasya identification is achieved (this happens through vasana). But precaution must be taken not to have virodhi-pratyaya.
Nothing needs to be done once gained.
10
Krama-mukti or higher loka and then rebirth
Jivanmukti and no rebirth
11
The mind of upasaka is partially engaged in laukika karya and partially on the upasya
The mind of a jnani is fully available for use for laukika karya
12
Goal attained only after physical death
Goal is attained here and now
13
Rooted in duality - the motivation is subject and object relationship or at best oneness with attributes
Rooted in non-duality - subject is attributeless Reality of all is the realisation
14
Requires various elements of action (karakas) for attainment of the result of upasana
Requires no accessory for attainment of knowledge
साधिभूताधिदैवं मां साधियज्ञं च ये विदुः ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥ ७-३०॥
ये युक्त-चेतसः साधिभूत-अधिदैवम्, साधियज्ञम् च माम् विदुः, ते प्रयाण-काले अपि च माम् विदुः।
साधिभूताधिदैवम् = along with adhibhuta and adhidaiva, माम् = Me, साधियज्ञम् = along with adhiyajna, च = and, ये = those who, विदुः = know, प्रयाणकाले = at final journey, अपि = even, च = and, माम् = Me, ते = they, विदुः = attain (know), युक्तचेतसः = minds focussed
Those who know Me along with adhibhuta and adhidaiva, along with adhiyajna with minds focussed, even at final journey, attain (know) Me.
साधिभूताधिदैवम् अधिभूतं च अधिदैवं च अधिभूताधिदैवम् सह अधिभूताधिदैवेन वर्तते इति साधिभूताधिदैवं च मां ये विदुः साधियज्ञं च सह अधियज्ञेन साधियज्ञं ये विदुः प्रयाणकाले अपि च मरणकाले अपि च मां ते विदुः युक्तचेतसः समाहितचित्ता इति।
Those who know Me (मां ये विदुः), along with adhibhuta-adhidaiva - adhibhuta and adhidaiva is adhibhuta-adhidaiva (साधिभूताधिदैवम् अधिभूतं च अधिदैवं च अधिभूताधिदैवम् सह अधिभूताधिदैवेन वर्तते इति साधिभूताधिदैवं च), and those who know Me along with adhiyajna (साधियज्ञं च सह अधियज्ञेन साधियज्ञं ये विदुः), even during death (याणकाले अपि च मरणकाले अपि च), they know Me (मां ते विदुः युक्तचेतसः समाहितचित्ता इति).
Notes
In this verse, saguna Brahma is the focus. The keyword in the verse is prayanakale - at the time of death that affirms this verse is about saguna Brahma. Jivanmukti or sadyomukti has no connection with physical death whatsoever as there is no jivatma to be considered in this mukti. The one who worships saguna Brahma, with great bhavana, will know Bhagavan song with adhibhuta-adhidaiva and adhiyajna. Moreover, if they know Bhagavan as such even during death then they will attain Me i.e. they enter Brahmaloka after death. In the final goal of the upasana of saguna Brahma there is a change of place involved to experience bliss after death whereas in the case of sadhana on nirguna Brahma, the bliss is experienced here and now.