- B.G 7.01
śrībhagavānuvāca,
mayyāsaktamanāḥ pārtha yogaṁ yuñjan madāśrayaḥ। asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tacchr̥ṇu ॥1॥
The Blessed Lord said, "O son of Pritha, with your mind having a deep affection for Me, practicing yoga and taking refuge in Me, without doubt, you shall know Me completely. Hear this."
Bhā.:
The means ('sādhanam') was the subject of the past, while the glory of the Lord ('bhagavan-māhātmyam') is the primary subject from now on.
'āsaktamanāḥ' - whose mind is filled with deep affection; 'madāśrayaḥ'- one who is established in the understanding that "The Lord alone causes everything to happen through me, He alone is my refuge, and in Him alone I am established". 'asaṁśayaṁ' i.e. without doubt, and 'samagram' i.e. completely, describing the special attributes of such a person.
Tāt.:
The glory of the Lord is specifically spoken in this chapter.
- B.G 7.02
jñānaṁ te'haṁ savijñānamidaṁ vakṣyāmyaśeṣataḥ। yajjñātvā neha bhūyo'nyajjñātavyamavaśiṣyate ॥2॥
I shall declare to you this special knowledge concerning Me completely, knowing which there will be nothing further left to know in this world.
Bhā.:
'idam jñānam' - the knowledge concerning Me (, i.e. Lord Krishna, the Bhagavan); 'vijñānam' - the special knowledge
- B.G 7.03
manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye। yatatāmapi siddhānāṁ kaścinmāṁ vetti tattvataḥ ॥3॥
Among thousands of men, one may strive for perfection; and even among those who strive, hardly one knows me in truth.
Bhā.: The emphasis is on the rarity of the devotees of Lord Narayana with His accurate knowledge.
Tāt.:
The devotees of Lord Narayana are rare to find, and there is gradation among them based on their knowledge.
- B.G 7.04
bhūmirāpo'nalo vāyuḥ khaṁ mano budidhareva ca। ahaṅkāra itīyaṁ me bhinnā prakr̥tiraṣṭadhā ॥4॥
The Earth, the water, the fire, the air, the space, the mind, the intellect, and the ego principle — are the eightfold divisions of the 'Prakrti', the insentient, that is mine.
Bhā.:
Lord starts revealing his special knowledge. The 'mahat' principle is implied by the word 'ahaṅkāra', i.e. the ego principle.
- B.G 7.05
apareyamitastvanyāṁ prakr̥tiṁ viddhi me parām। jīvabhūtāṁ mahābāho yayedaṁ dhāryate jagat ॥5॥
This (material nature) is inferior; but know that there is another, higher 'Prakrti' of Mine, O mighty-armed one, which constitutes the life force and by which this universe is sustained.
Bhā.: The differentiation between Chit-Prakrti (conscious principle) and Achit-Prakrti (inert principle), the two different aspects of 'mahat' principle is brought out by substantiating the point made through a quote from Naradiya Purana.
- B.G 7.06
etadyonīni bhūtāni sarvāṇītyupadhāraya। ahaṁ kr̥tsnasya jagataḥ prabhavaḥ pralayastathā ॥6॥
Understand this entire Prakrti to be the womb of all creatures. But I am the cause of its origin and likewise its dissolution.
Bhā.: The insentient and sentient Prakrti is owned by the Lord. He is called 'prabhava' as He is the cause of existence, perception and also the enjoyer.
Tāt.:
Sentient prakrti is Lakshmi, while insentient Prakrti is made up of three qualities (sattva, rajas, tamas). Propelled by the power of lord Vishnu, she alone is considered the material cause of the universe.
- B.G 7.07
mattaḥ parataraṁ nānyat kiñcidasti dhanañjaya। mayi sarvamidaṁ protaṁ sūtre maṇigaṇā iva ॥7॥
O Dhananjaya (Arjuna), there is nothing else whatsoever superior to Me. All this (creation) is strung in Me, like beads of gems on a thread.
Bhā.: The Lord alone is superior. Nothing else whatsoever is superior compared to Him.
Tāt.:
Lord Vishnu alone is superior compared to everything else. There is gradation among the superiority of other principles and living beings based on the bliss and suffering they experience. Therefore, lord Vishnu is the primary to be known, while the speciality of others is to be known according to one's capacity. The usage of words 'para', 'paratama', 'paratara', and 'avara' from ancient texts is quoted to clarify their meaning.
- B.G 7.08
raso'hamapsu kaunteya prabhā'smi śaśisūryayoḥ। praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṁ nr̥ṣu ॥8॥
I am the essence in water, O son of Kunti (Arjuna); I am the effulgence of the moon and the sun; I am the sacred syllable Om in all the Vedas; I am the sound in space, and the virility among men.
Bhā.:
The lord is the most superior is the 'Knowledge'. Ability to grasp He being the non-hindering cause in every essence grasped by the senses is the 'Special Knowledge'. Pursuing spiritual practice without opposition to 'dharma', free from desire and attachment, is the purpose.
Tāt.: The lord is the bestower of essence to every aspect of the world, as He is the cause for the essence of sensations to the senses (five tanmatras).
- B.G 7.09
puṇyo gandhaḥ pr̥thivyāṁ ca tejaścāsmi vibhāvasau। jīvanaṁ sarvabhūteṣu tapaścāsmi tapasviṣu ॥9॥
I am the virtuous fragrance of the earth and the radiance of the fire. I am life in all beings and austerity in the ascetics.
Bhā.:
The Lord is the enjoyer of virtuous essence in everything and is distinct from the ordinary living beings.
Tāt.:
The Lord, having situated himself everywhere, energizes this world that contains both good and bad. But the lord is specially present in the good alone.
- B.G 7.10
bījaṁ māṁ sarvabhūtānāṁ vididha pārtha sanātanam। budidharbudidhamatāmasmi tejastejasvināmaham ॥10॥
O Pārtha (Arjuna), know me as the eternal seed of all living beings. I am the intelligence of the intelligent and the splendor of the splendid.
Tāt.: He is the seed of that which expresses. He is stationed in the intellect of the wise.
- B.G 7.11
balaṁ balavatāmasmi kāmarāgavivarjitam। dharmāviruddho bhūteṣu kāmo'smi bharatarṣabha ॥11॥
I am the strength of the strong, free from desire and attachment. O best of the Bharatas, I am the desire in beings that is not contrary to righteousness (dharma).
Tāt.:
A testimonial is provided elaborating how the lord is established in everyone as the strength, 'bala' , that is not opposed to 'dharma' .
- B.G 7.12
ye caiva sāttvikā bhāvā rājasāstāmasāśca ye। matta eveti tān viddhi na tvahaṁ teṣu te mayi ॥12॥
Know that all dispositions, whether they are of the nature of goodness, passion, or ignorance, arise from Me alone. However, I am not in them, but they are in Me.
Bhā.: 'I am not in them' - implies non-dependence of the Lord.
Tāt.:
The testimonial carries on with elaborating the current verse of the Gita.
- B.G 7.13
tribhirguṇamayairbhāvairebhiḥ sarvamidaṁ jagat। mohitaṁ nābhijānāti māmebhyaḥ paramavyayam ॥13॥
These, deluded by three modes of nature, perceive the entire world, but do not know me, who am beyond them and imperishable.
Bhā.: The supreme is beyond the three qualities, imperishable, and is not perceived by ignorant. The grammatical clarification is given on interpreting the suffix 'mayaṭ' as traditionally referring to that 'ātman' i.e. the supreme Lord. It does not refer to Māya.
- B.G 7.14
daivī hyeṣā guṇamayī mama māyā duratyayā। māmeva ye prapadyante māyāmetāṁ taranti te ॥14॥
This divine goddess Devi is my Māyā, presiding over the qualities, and is difficult to overcome. But those who surrender unto Me alone can cross beyond this illusion.
Bhā.: The goddess 'Devi' derives her insurmountable power from the Lord, the Deva, as she is His. She only appears in three distinct forms:Śrī, Bhū and Durgā (corresponding the three qualities of Satva, Rajas, and Tamas). The power of lord Brahma, Rudra and others is insignificant in comparison to the power she processes. It is not possible for even these deities to overcome her power without Lord Vishnu's grace. The wise recognize Lord Vishnu as the highest underlying principle in everyone and everywhere. It is through His presence and grace only, the guru is able to reveal the path to his disciples.
- B.G 7.15 (*)
The evil doers, the foolish and the vilest, whose minds are carried away by Maya and who are of demoniac nature do not come to me at all.
Bhā.:
Tāt.:
- B.G 7.16 (*)
O Arjuna, the righteous ones who worship me are of four kinds the afflicted, the seekers of knowledge, the seekers of wealth and the seekers of enlightened realization.
Bhā.:
Tāt.:
- B.G 7.17 (*)
Of these four, the Wiseman who ever contemplates me through Yoga, single mindedly alone is the best, I am supremely dear to him and he to me.
Bhā.:
Tāt.:
- B.G 7.18 (*)
Estimable are they all. Noble is the wise man who knows me well and is my own as he is so dear to me. This is my conclusion. That he surely attains salvation, blessed as he is with Yoga, attaining me as the incomparable Goal.
Bhā.:
Tāt.:
- B.G 7.19 (*)
At the end of many lives, one attains wisdom and he reaches me knowing that Vasudeva (Krishna) is all supreme, the Absolute perfect being; such a great soul is very rare to find.
Bhā.:
Tāt.:
- B.G 7.20 (*)
They whose wisdom is carried away by very many desires, obvious of my supremacy resort to their gods, observing various rites and vows in accordance with their own nature.
Bhā.:
Tāt.:
- B.G 7.21 (*)
Bhā.:
Tāt.:
