||om tat sat||

Select Sloka Text in Devenagari, Kannada, Gujarati, Telugu, English
||ओम् तत् सत्॥
श्री भगवानुवाच
मय्यासक्त मनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तत् शृणु॥1||

"Oh Partha, having mind fixed on Me and taking refuge in Me, hear from Me now how you may know Me fully without any doubt while practicing yoga." ||1||

श्रीकृष्ण परब्रह्मने नमः
भगवद्गीत
सप्तमोऽध्यायः
विज्ञानयोगमु

This chapter is called the Yoga of Vijnyana or the Vijnyana Yoga. Vijnyana means special knowledge based on enquiry and experience. The subject of this chapter is the knowledge of how to fix one's mind on Brahman and meditate on Him. This is a special knowledge that arises through mature enquiry.

Here two questions may come to mind: How does one fix the mind on Bhagavan or Brahman? On what form of Bhagavan should one meditate? Arjuna did not ask these questions, but Krishna himself decides to elaborate on them.

Sloka 1
श्रीभगवानुवाच.

मय्यासक्त मनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तत् शृणु॥1||

स॥ हे पार्थ ! मयि आसक्तमनाः मदाश्रयः योगं युञ्जन् असंशयम् समग्रं यथा मां ज्ञास्यसि तत् शृणु ॥1||

Sloka meanings:

मय्यासक्त मनाः पार्थ - O Partha with a mind fixed on me ,
मदाश्रयः - having taken refuge in Me,
योगं युञ्जन् - practicing Yoga
असंशयं समग्रं - without any doubt, fully
मां यथा ज्ञास्यसि - how you may know me
तत् शृणु - that you hear.

Sloka summary:

"Oh Partha, having mind fixed on Me and taking refuge in Me, hear from Me now how you may know Me fully without any doubt while practicing yoga." ||1||

Krishna is saying, "I will tell you, without doubt, how you may know me (Brahman) fully." The assurance, "without doubt", in the very first sloka evokes curiosity as to what Krishna might teach.

At the end of Dhyana Yoga (Chapter 6) Krishna says:

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धवान् भजते यो मां स मे युक्ततमो मतः ॥6.47||

"O Arjuna! The one who has faith in Me and meditates on Me is the greatest even among those who perform penance or those who follow the path of knowledge."

This means that knowing "Me", Bhagavan, fully is the easiest path to Moksha. How to know Bhagavan fully is the immediate question. Krishna gives the answer here.

Sloka 2

श्लो॥ ज्ञानं तेऽहं सविज्ञानं इदं वक्ष्याम्यशेषतः।
यत् ज्ञात्वा नेह भूयो न्यज्ञाऽतव्यमवशिष्यते ॥2||

स॥ यत् ज्ञात्वा इह भूयः ज्ञातव्यं अन्यत् न अवशिष्यते इदं स विज्ञानम् ज्ञानम् अशेषतः ते वक्ष्यामि ॥2||

Sloka meanings:

" यत् ज्ञात्वा इह " - knowing which in this world
" न ज्ञातव्यं अवशिष्यते"- there is nothing else that is fit to know
What kind of knowledge is that ?,
" इदं स विज्ञानं ज्ञानम्" - this knowledge combined with realization.
वक्ष्याम्यशेषतः- अशेषतः वक्ष्यामि- I shall tell (you) fully.

Sloka summary:

"I shall tell you fully this knowledge combined with realization, knowing which, in this world, there is nothing else that is fit to know." ||2||

The Upanishads are dialogs between a Guru and his disciple. The disciple asks his Guru to tell him what, knowing nothing else, needs to be known. In this sloka, the same thought is presented, but with one difference: Here, the teacher is ready to tell the answer without even being asked.

This "सविज्ञानं ज्ञानम्" means knowledge which is Inclusive of experiencing that knowledge or realization of that knowledge. The specialty of this knowledge is elaborated in Sloka 3.

Sloka 3

श्लो॥ मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः॥3||

स॥ मनुष्याणां सहस्रेषु कश्चित् सिद्धये यतति । यततानां सिद्धानां अपि कश्चित् मां तत्त्वतः वेत्ति ॥3||

Sloka meanings:

मनुष्याणां सहस्रेषु - among thousands of men,
कश्चिद्यतति सिद्धये - कश्चित् सिद्धये यतति.
a rare one tries for perfection( Siddhi).
यततां अपि सिद्धानां - even among those who are seeking perfection
कश्चिन्मां वेत्ति तत्त्वतः- कश्चित् मां तत्त्वतः वेत्ति
a rare one is knowing me fully in reality

Sloka summary:

"Among thousands of men, a rare one tries for perfection (Siddhi). Even among those who are seeking perfection, a rare one is knows Me fully in reality." ||3||

This kind of knowledge realization is not possible for all. Among thousands, a rare one has that intent. Amongst those who have the intent, a rare one really experiences this realization. Self-realization is not known by being taught. It is possible only through diligent effort, control of the senses, renunciation, and control of the mind. Krishna says that he will teach Arjuna such knowledge. Now Krishna teaches the nature of the Supreme.

Sloka 4

भूमिरापोऽनलो वायुः खं मनोबुद्धिरेवच ।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥4||

स॥ भूमिः आपः अनलः खम् मनः बुद्धिः अहंकार एवच इति इयं मे अष्टधा भिन्ना प्रकृतिः ॥4||

Sloka meanings:

भूमिरापोऽनलो वायुः - भूमिः आपः अनिलः वायुः
earth, water, fire, and air ,
खं मनोबुद्धिः - खं मनः बुद्दिः - space, mind, and intellect
अहंकार एव च - ego too
इतीयं मे भिन्ना प्रकृतिरष्टधा - इयं मे अष्टधा भिन्न प्रकृतिः इति -
these constitute my eightfold nature

Sloka summary:

"Earth, water, fire, air, space, mind, intellect and ego too,
these constitute my eightfold nature." ||4||

Here, Krishna is elaborating the elements as the gross nature ( अपर) of the Supreme. पर means perfect. अपर means not perfect or imperfect. This imperfect nature leads to worldly entanglements. The earth, water, fire, air, and space are known as inanimate or unintelligent (जड). The mind, intellect, and ego are also in animate or unintelligent (जड). These are all अपर. What is not अपर is पर, that is superior.

Krishna talks about the superior nature in the sloka 5
.

Sloka 5

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतं महाबाहो ययेदं धार्यते जगत् ॥5||

स॥ महाबाहो इयं अपरा इतः तु अन्यां यया इदं जगत् धार्यते (ताम्) जीवभूताम् मे प्रकृतिम् परां वित्थि॥5||

Sloka meanings:

अपरेयमितस्त्वन्यां - अपरा इयं इतः तु अन्यां
इयं अपरा। इतः तु अन्यां
This is inferior. The one different from this (is)
प्रकृतिं विद्धि मे पराम् - मे पराम् प्रकृतिं विद्धि
know that as my superior nature.
ययेदं धार्यते जगत् - यया इदं जगत् धार्यते-
By that the whole world is being maintained
जीवभूतं- it is the form of Jiva ( sentient or intelligent by nature)
मे प्रकृतिं- my nature
पराम् ( विद्धि) - know that as the superior one

Sloka summary:

"The eightfold nature is inferior. The one different from this, know that as My superior nature. By that, the whole world is being maintained, and it is in the form of the Jiva (individual soul)." ||5||

Who is the origin of this world?
That is explained in Sloka 6 .

6 व श्लोकमु.

एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्स्नस्य जगतः प्रभवः प्रळयस्तथा ॥6||

स॥ सर्वाणि भूतानि एतद्योनीनि इति उपधारय । अहम् कृत्स्नस्य जगतः पभवः तथा प्रळयः ॥6||

Sloka meanings:

सर्वाणि भूतानि - all beings
एतद्योनीनि - एतत् योनीनि
have these as the source.
इति उपधारय - know that for certain.
अहम् कृत्स्नस्य जगतः - this whole universe
अहम् प्रभवः प्रळयस्तथा - I am the source as well as its dissolution

Sloka summary:

"Know for certain that all beings have these as the source. I am the source as well the dissolution of this entire universe." ||6||

These two, the lower and higher natures, are the source of all beings. This extends to the Supreme Being, the source of both the creation and dissolution of the whole universe.

Sloka 7

श्रीभगवानुवाच
मत्तः परतरं नान्यत्किंचिदस्ति धनंजय ।
मयि सर्वमिदं प्रोतं सूत्रे मणि गणाइव॥7||

स॥ हे धनंजय ! मत्तः परतरं किंचित् अपि न अस्ति । सूत्रे मणिगणाइव मयि इदं सर्वं प्रोतम् ॥7||

Sloka meanings:

मत्तः परतरं - different from Me
नान्यत्किंचिदस्ति- न अन्यत् किंचित् अस्ति - there is no other thing
मयि सर्वमिदं प्रोतं - all these were strung ( together) .
सूत्रे मणि गणाइव- like pearls on a string

Sloka summary:

"There is nothing else different from Me. Everything is strung together in Me like the pearls on a string." ||7||

Here, the simile for the Supreme Being is the string for a necklace of pearls. The necklace cannot hold together without the string. The whole universe too is held together with the support of the Supreme Being. Nothing can exist without the Supreme Being. This is elaborated in slokas 8, 9 and 10.

Sloka 8

श्रीभगवानुवाच
रसोऽहमप्सु कौन्तेय प्रभास्मि शशि सूर्ययोः।
प्रणवः सर्व वेदेषु शब्दः खे पौरुषं नृषु॥8||

स॥ हे कौन्तेय ! अप्सु रसः। शशि सूर्ययोः पभा। सर्ववेदेषु प्रणवः ।खे शब्दः । नृषु पौरुषं अपि ॥8||

Sloka meanings:

रसोऽहमप्सु कौन्तेय - कौन्तेय अप्सु अहं रसः
Kaunteya, I am the essence of water
प्रभास्मि शशि सूर्ययोः- light in the Sun and the Moon.
प्रणवः सर्व वेदेषु - that letter (om) in all Vedas.
शब्दः खे - sound in the Space .
पौरुषं नृषु- manhood among men

Sloka summary:

"Kaunteya, I am the essence of water, the light in the Sun and the Moon, that letter (om) in all the Vedas, the sound in Space, as well as the manhood among men." ||8||

Sloka 9

पुण्यो गन्धः पृथिव्यां च तेजशास्मि विभावसौ ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु॥9||

स॥ पृथिव्यां पुण्यः गन्धः च । विभावसौ तेजः च अस्मि । सर्वभूतेषु जीवनम् ! तपस्विषु तपः च अस्मि॥9||

Sloka meanings:

पुण्यो गन्धः पृथिव्यां - The fragrant smell in the earth
तेजशास्मि विभावसौ - luster in the fire,
जीवनं सर्वभूतेषु - life in al beings
तपश्चास्मि तपस्विषु- austerity among the ascetics. .

Sloka summary:

"I am the fragrant smell in the earth, the luster in the Fire, the life in all beings, and austerity among the ascetics." ||9||

Sloka 10

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
बुद्धिर्बुद्धि मतामस्मि तेजस्तेजस्विनामहम् ॥10||

स॥ हे पार्थ ! माम् सर्व भूतानां सनातनम् बीजः विद्धि ।हं बुद्धिमतां बुद्धिः । तेजस्विनां तेजः अस्मि ॥10||

Sloka meanings:

सनातनम् बीजं मां सर्वभूतानां –
among all beings know me as the ancient seed
विद्धि पार्थ - Partha know that
बुद्धिर्बुद्धि मतामस्मि - intellect of the intellectuals
तेजस्तेजस्विनामहम्- splendor of the splendorous

Sloka summary:

"Among all beings, know Me as the ancient seed, intellect of the intellectuals.
The splendor of splendorous." ||10||

Sloka 11

बलं बलवतां चाहं कामरागविवर्जितम्।
धर्नाविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥11||

स॥ भरतर्षभ ! अहं बलवताम् कामराग विवर्जितम् बलम् । भूतेषु धर्माविरुद्धः कामः अस्मि ॥11||

Sloka meanings:

बलं बलवतां चाहं - might of the mighty
कामरागविवर्जितम्- devoid of desire and passion
धर्नाविरुद्धो भूतेषु - among the beings not opposed to righteousness.
कामोऽस्मि भरतर्षभ - I am the desire

Sloka summary:

"Bhatarshabha! I am the might of the mighty, devoid of desire and passion. I am the desire not opposed to righteousness among men." ||11||
.
Sloka 12

ये चैव सात्विका भावा राजसा स्तामसाश्चये ।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥12||

स॥ सात्विकाः भावाः ये राजसाः च तामसाः च ये तान् मत्तः एव इति विद्धि । तु तेषु अहम् न ।ते मयि सन्ति ॥12||

Sloka meanings:

ये चैव सात्विका भावा - these mental states created by Sattva Guna,
राजसा स्तामसाश्चये - as well as Rajo and Tamo Gunas,
मत्त एवेति - they are Mine alone
तान्विद्धि - that you know
न त्वहं तेषु - I am not in them
न ते मयि - They are in me .

Sloka summary:

"Know that these mental states created by Sattva Guna, as well as Rajo and Tamo Gunas, they are Mine alone. I am not in them. They are in Me." ||12||

These Gunas, though created by Bhagavan, are in Bhagavan. He is not in them.

Sloka 13

त्रिभिर्गुणमयैर्भावैभिः सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥13||

स॥ एभिः त्रिभिः गुणमयैः भावैभिः सर्वं इदं जगत् मोहितं ।एभ्यः परं अव्ययम् मां न अभिजानाति ॥13||

Sloka meanings:

त्रिभिर्गुणमयैर्भावैभिः - त्रिभिः गुणमयैः भावैभिः
With the mental states created by these three Gunas
सर्वं इदं जगत् मोहितं - this whole world is mesmerized (deluded by Maya)
एभ्यः - From these,
परं अव्ययम् मां - the undecaying form of Me
न अभिजानाति - not able to know.

Sloka summary:

"With the mental states created by these three Gunas, this whole world is mesmerized (it is in Maya). From these mental states, it is not able to know the undecaying form of Me." ||13||

In Karma yoga, Arjuna asks why it is that man, knowing everything, still runs to commit sin as though he was forced. Krishna replies that it is because man's nature is controlled by Rajo, Tamo, and Sattva Gunas. People whose minds are clouded by these Gunas move away from the right course of action. Can one overcome these Gunas? Krishna answers this question in sloka 14.

Sloka 14

श्रीभगवानुवाच:
दैवी ह्येषागुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥14||

स॥ हि दैवी गुणमयी एषा मम माया दुरत्यया । मां एव ये प्रपद्यन्ते ते एताम् मायां तरन्ति ॥14||

Sloka meanings:

दैवी - divine power
गुणमयी- consisting of three Gunas
मम एषा माया दुरत्यया - this Maya of Mine is difficult to cross.
मामेव ये प्रपद्यंते - those who take refuge in Me
ते एतां मायाम् तरन्ति - they will cross over this Maya easily.

Sloka summary:

"Maya, this divine power of Mine consisting of the Three Gunas, is difficult to overcome. Those who take refuge in Me will cross over this Maya easily." ||14||
.
Man can overcome his nature only when he brings the Rajo, Tamo and Sattva Gunas under control using his mind and intellect. When he has that control, he can wholly surrender to the Bhagavan, thus overcoming Maya. Sankara says in his commentary that the question of why everybody does not take refuge in Him is answered in sloka 15.

Sloka 15

श्रीभगवानुवाच:
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययाऽपहृत ज्ञाना असुरं भावमाश्रिताः ॥15||

Sloka meanings:

स॥ दुष्कृतिनः मूढाः मायया अपहृत ज्ञानाः ।असुरं भावं आश्रिताः ।नराधमाः माम् न प्रपद्यन्ते ॥15||

दुष्कृतिनः- पापुलु - sinners
मूढाः - मूढुलु deluded ones
नराधमाः - evil doers
मायया अपहृत ज्ञानाः - those who have been robbed of knowledge
असुर भावम् आश्रिताः - people with demoniac attitude
नमां प्रपद्यन्ते- do not take refuge in Me.

Sloka summary:

"Sinners, deluded ones, evil doers, those who have been robbed of knowledge, and people with a demoniac attitude do not take refuge in Me." ||15||

In reality, stuck in Maya, they won't even get a thought of the Supreme Being.
Who then are the people who get the inspiration to seek refuge in Him? This we hear in sloka 16.

Sloka 16.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थारी ज्ञानी च भरतर्षभ ॥16||

स॥ भरतर्षभ ! आर्तः जिज्ञासुः अर्थार्थी ज्ञानी च चतुर्विधाः सुकृतिनः जनाः माम् भजन्ते ॥16||

Sloka meanings:

आर्तः - the one who is afflicted
जिज्ञासुः - the seeker of knowledge
अर्थार्थी - the seeker of wealth
ज्ञानी - the one who knows .
चतुर्विधाः सुकृतिनः जनाः - the four types of people with merits
माम् भजन्ते - (they) adore Me.

Sloka summary:

"The one who is afflicted, the seeker of knowledge, the seeker of wealth, the one who knows, these four types of people with merits adore Me." ||16||

Sloka 17

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थं अहं स च मम प्रियः ॥17||

स॥ तेषां नित्ययुक्तः एक भक्तः ज्ञानी विशिष्यते । ज्ञानिनः अहं अत्यर्थं प्रियः हि ! सः च मम प्रियः ॥17||

Sloka meanings:

तेषां नित्ययुक्तः -
among them the one who is imbued with steadfastness,
एक भक्तिः ,with one pointed devotion
ज्ञानी विशिष्यते - the knowledgeable one excels.
ज्ञानिनः अहं अत्यर्थं प्रियः हि-
I am very much dear to the man of Knowledge,
सः च मम प्रियः - He too is dear to Me.
.
Sloka summary:

"Among them, the knowledgeable one excels, as he is imbued with steadfastness and one pointed devotion. I am very much dear to the man of Knowledge. He too is dear to Me." ||17||

We hear more about Jnyani in Sloka 18.

Sloka 18.

उदाराः सर्व एवैते ज्ञानीत्वात्मैव मे मतम् ।
आस्थितः स हियुक्तात्मा मामेवानुत्तमां गतिम् ॥18||

स॥ एते सर्वे उदाराः एव । ज्ञानीतु आत्म एव इति मे मतः।हि सः युक्तात्मा (सन्) मांएव अनुत्तमाम् गतिं आस्थितः ॥18||

Sloka meanings:

उदाराः सर्व एवैते - एते सर्वे उदारः एव
these are all people of merit .
ज्ञानीत्वात्मैव मे मतम् - ज्ञानीतु आत्मएव मे मतम्।
But I deem the man of Knowledge is My very Self.
स हि युक्तात्मा - with his mind absorbed in Me
मामेवानुत्तमां गतिम् - मां एव अनुत्तमां गतिं-
has considered Me as the supreme goal
आस्थितः- accepted.

Sloka summary:

"These are all people of merit. But I deem the man of Knowledge as My very Self. With his mind absorbed in Me, he has accepted Me as the supreme goal." ||18||

Sloka 19

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मा दुर्लभः ॥19||

स॥ बहूनां जन्मनाम् अन्ते ज्ञानवान् (सन्) सर्वं वासुदेवः इति माम् प्रपद्यते । सः महात्मा सुदुर्लभः ॥19||

Sloka meanings:

बहूनां जन्मनामन्ते - at the end of many births
ज्ञानवान्मां प्रपद्यते - the man of Knowledge realizes Me
वासुदेवः सर्वमिति - Vasudeva is all
स महात्मा दुर्लभः- such a great soul is extremely rare.

Sloka summary:

"At the end of many births, the man of Knowledge realizes Me with the Knowledge, 'Vasudeva is all.' Such a great soul is rare." ||19||

We know about the Jnyani, the man of Knowledge. It is worthwhile to review what we know about this man.

Starting with a stratum of the separate Self and the Supreme Being, the Jnyani reaches a stage of attaining Yoga through constant enquiry, overcoming the egocentric self, through action free of fruits, and overcoming the three Gunas. In that state the Jnyani realizes the Self as being the Supreme. To attain this stage, it may take many births of constant devotion. Among man, only a rare one attains such Self-realization. But some may resort to other Deities. We hear about that in sloka 20.

20 व श्लोकमु.

कामैस्तॆस्तॆर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः ।
तं तं नियमास्थाय प्रकृत्या नियतास्स्वया ॥20||

स॥ स्वया प्रकृत्या नियताः तैः तैः कामैः हृतज्ञानाः तं तं नियमम् अस्थाय अन्यदेवताः प्रपद्यन्ते ॥20||

Sloka meanings:

स्वया प्रकृत्या नियताः - under the guidance of their nature
कामैस्तॆस्तॆर्हृतज्ञानाः- कामैः तैः तैः हृत ज्ञानाः
the people who had their minds/knowledge stolen away
प्रपद्यन्तेऽन्यदेवताः- worship other Deities.

Sloka summary:

"Under the guidance of their nature, the people who had their minds/knowledge stolen away worship other deities." ||20||

Sloka 21

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति ।
तस्य तस्यचलां श्रद्धां तामेव विदधाम्यहम् ॥21||

स॥ यः यः भक्तः याम् याम् तनुं स्रद्धया अर्चितुं इच्छति तस्य तस्य श्रद्धाम् अचलाम् विदधामि ॥21||

Sloka meanings:

यो यो यां यां तनुं भक्तः -
whichever form of a Deity, which ever devotee
श्रद्धयार्चितुमिच्छति- श्रद्धया अर्चितुं इच्छति-
with faith wants to worship
तस्त तस्याचलां श्रद्धाम् - तस्य तस्य श्रद्धाम् अचलां
their faith is (made) steady
विदधाम्यहम्- I am making

Sloka summary:

"Whichever form of a Deity, whichever devotee with faith wants to worship, I am making their faith steady to that Deity." || 21||

A man unable to wait to attain liberation may resort to worship other Deities. Whichever Deity one wants to worship, Bhagavan facilitates that worship. Through that worship, He secures the material goods the devotee desires. Worship without desire for fruits could result in attaining liberation too.

Sloka 22

स तया श्रद्धया युक्तः तस्याराधन मीहते ।
लभते च ततः कामान् मयैव विहितान् हि तान् ॥22||

स॥ सः तया श्रद्धया तस्य आराधनम् ईहते ।मया एव विहितान् तान् कामान् हि ततः लभते ॥22||

Sloka meanings:

स तया श्रद्धया युक्तः- He imbued with faith
( कोरिकलतो इतर देवतलनाराधिंचु वाडु)
तस्य आराधन मीहते - worshipping those Deities .
लभते च ततः कामान् - attains his desires ( through those Deities),
मयैव विहितान् हि तान् - which are dispensed by Me only

Sloka summary:

"Imbued with faith, he worships those Deities and attains his desires through those Deities, which are dispensed by Me only." ||22||

Effectively Bhagavan is saying: "All the Deities are forms of Me. Worship of them, in reality, is worship of Me. A worshipper's desires are fulfilled through the Deities by Me alone, since the Deities are my own forms."

Sloka 23

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।
देवान् देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥23||

स॥। अल्पमेधसाम् तेषाम् तत् फलम् तु अन्तवत् भवति । देव यजः देवान् यान्ति । मद्भक्ताः आम् अपि यान्ति ॥23||

Sloka meanings:

अल्पमेधसाम् तेषाम् - people of poor intellect
तेषाम् तत् फलम् तु अन्तवत् भवति - The fruits obtained by them are perishable.
देव यजः देवान् यान्ति - worshippers of Deities reach those Deities.
मद्भक्ताः आम् अपि यान्ति - My devotees reach Me.

Sloka summary:

"The fruits obtained by worshipping Deities by the people of poor intellect are perishable. Worshippers of Deities reach those Deities. My devotees reach Me." || 23||

Earlier we heard that taking refuge in Bhagavan enables one to overcome their natures. We wondered why everybody does not take refuge in Him. That is because their ignorance overpowers Knowledge. Here too, the question can be asked: If worshipping Bhagavan enables one to reach Him, why do people resort to worshipping other Deities and attain lesser results? This is answered in sloka 24.

Sloka 24

श्रीभगवानुवाच
अव्यक्तं व्यक्ति मापन्नं मन्यन्ते मामबुद्धयः ।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥24||

स॥ अव्ययम् अनुत्तमम् परं मम भावं अजानन्तः अबुद्धयः अव्यक्तम् माम् व्यक्तिं आपन्नम् मन्यते ॥24||

Sloka meanings:

अबुद्दयः - The unintelligent ones
मम भावं अजानन्तः - not knowing My nature
अव्यक्तम् माम् - the unmanifested form of Me
व्यक्तं आपन्नं मन्यते - think of Me as one with a form

Sloka summary:

"The unintelligent ones, not knowing My nature which is imperishable and unsurpassable Supreme, think of Me as one with a form." ||24||

People not knowing the true form of Bhagavan, imagine Him as one embodied form and immerse themselves in worshipping other deities.

What is the form of Bhagavan? It is avyaktam -unmanifest, avyayam- eternal.

Imagining and installing Bhagavan's formless nature in the mind is certainly difficult. When people are enveloped by Maya, it is even more difficult. We hear this again in Sloka 25.
Sloka 25

नाहं प्रकाशः सर्वस्य योगमायासमावृतः ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥25||

स॥ योगमाया समावृतः अहं सर्वस्य प्रकाशः न। मूढः अयं लोकः माम् अजम् अव्ययम् नाभिजानाति ॥25||

Sloka meanings:

नाहं प्रकाशः सर्वस्य - I am not manifest (visible) to all, ( why?)
योगमायासमावृतः - being enveloped by Yoga Maya.
मूढोऽयं नाभिजानाति - The deluded ones do not know this.
मामजमव्ययम् - Me as one birthless and unperishable

Sloka summary:

"Being veiled by Maya, I am not manifest to all. The deluded ones do not know Me, who is birthless and unperishable." ||25||

 

Sloka 26

वेदाहं समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥26||

स॥ हे अर्जुना! अहम् समतीतानि वर्तमानानि च भविष्याणि च भूतानि वेद । मांतु कश्चन न वेद ॥26||

Sloka meanings:

वेदाहं समतीतानि - समतीतानि अहं वेद -
I know the past
वर्तमानानि च अर्जुन - Oh Arjuna (I know) the present too
भविष्याणि च भूतानि - I know the future things
मां तु वेद न कश्चन - but no one knows Me

Sloka summary:

"Oh Arjuna, I know the past and the present, as well as the future.
But no one knows Me. ||26||

Sloka 27

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परंतप ॥27||

स॥ हे परन्तप ! भारत ! सर्गे इच्छाद्वेषसमुत्थेन द्वन्द्व मोहेन सर्वभूतानि सम्मोहम् यान्ति ॥27||

Sloka meanings:

इच्छाद्वेषसमुत्थेन- born of desire and aversion
द्वन्द्वमोहेन - deluded by the dualities
सर्वभूतानि सम्मोहं - All beings are confounded
सर्गे यान्ति - attain at the time of their birth.

Sloka summary:

"All beings from their birth are confounded by the delusion of dualities born out of desire and aversion." ||27||

Because of the delusion caused by dualities, which are born out of desire and aversion, people are confounded or bewildered from birth. So how does one get out of the dualities? This we hear in sloka 28.

Sloka 28

येषाम् त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।
ते द्वन्द्व मोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥28||

स॥पुण्यकर्मणां एषां जनानां पापं तु अन्तगतम् ते द्वन्द्वमोह निर्मुक्ता धृढव्रताः मां भजन्ते ॥28||

Sloka meanings:

पुण्यकर्मणां- people of virtuous deeds
एषां जनानां पापं तु अन्तगतम् - these peoples sins come to an end
ते द्वन्द्व मोहनिर्मुक्ता - they, having been freed of the delusion of dualities
भजन्ते मां दृढव्रताः - worship Me with firm conviction

Sloka summary:

"The people of virtuous deeds whose sins have come to an end, they, having been freed of delusions of dualities, worship Me with firm conviction" ||28||

Here again Krishna reiterates that freed of the delusion of dualities, one should worship Him with conviction. So what is the result of such worship with conviction? That is stated in Sloka 29.
.
Sloka 29

जरामरण मोक्षाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥29||

स॥ ये जरामरण मोक्षाय माम् आश्रित्य यतन्ति, ते कृत्स्नम् अध्यात्मं अखिलं कर्म च तत् ब्रह्म (इति) विदुः ॥29||

Sloka meanings:

जरामरण मोक्षाय - for becoming free from birth and death
मामाश्रित्य यतन्ति ये- who strive by taking refuge in Me
कृत्स्नम् अध्यात्मं - the unlimited embedded Self
अखिलं कर्म च - ( as well as) all actions (to know Self)
तत् ब्रह्म (इति) विदुः - they know it as Brahman .

Sloka Summary:

"Those who strive to become free of birth and death by taking refuge in Me know the unlimited, embedded Self as well as all the actions leading to discovery of Self as Brahman itself." ||29||

In Jnyana Yoga (4.24) it is said:
ब्रह्मार्पणं ब्रह्महविः ब्रह्माग्नौब्रह्मणाहृतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्म समाधिना ॥4.24||

Which means that the one in the state of realization sees everything—the means of sacrificial offering, the oblation placed in the fire—as Brahman. Here in 7.29 as well, the one who takes refuge in Him, sees the Self and all actions leading to discovery of the Self as Brahman.

Sloka 30
.
श्रीभगवानुवाच
साधिभूताधिदैवं मां साधियज्ञं च ये विदुः ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥30||

स॥ ये स अधिभूताधिदैवम् स अधियज्ञं च माम् विदुः ते प्रयाणकाले अपि च युक्त चेतसः माम् विदुः ॥30||

Sloka meanings:

साधिभूताधिदैवं मां - (those who think of ) Me on the physical and divine plane
साधियज्ञं च ये विदुः - know Me as being part of the sacrifices,
प्रयाणकालेऽपि च ते - they ,even at the time of death
मां विदुर्युक्तचेतसः - ते मां उक्त चेतसः विदुः
with a mind established in Me know that

Sloka summary:

"Those who know Me, along with my existence on the physical and divine planes, know Me as being part of the sacrifices. They (such people), with a mind established in Me, know that even at the time of death ||30||.

Here Adhibhutam means anything that is perishable or mutable in the sense of thaty which decays. Adhidaivam means the first embodied being, who is also called Purusha, who exists in the divine plane. Knowing that Adhibhuta , Adhidaivam and Adhi Yagnya are all same Supreme Being is an ultimate realization. The one who realizes that is a "Jivanmukta", the one who attained liberation while living in this world. Krishna says that one who knows Him as Adhibhuta and Adhidaivam will remember Him to be so even at the time of his death.

This chapter reveals the Bhagavan as eight fold nature which is called Apara , the inferior form, as well as the individual soul which is called Para, the superior form. One who realizes the superior form while being in full control of the inferior man, is the one who realizes the ultimate truth.

||om tat sat||