B.G 7.29, 30

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये। ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥२९॥

jarāmaraṇamokṣāya māmāśritya yatanti ye। te brahma tadviduḥ kr̥tsnamadhyātmaṁ karma cākhilam ॥29॥

[जरामरणमोक्षाय माम् आश्रित्य यतन्ति ये। ते ब्रह्म तत् विदुः कृत्स्नम् अध्यात्मम् कर्म च अखिलम्॥ जरा (jarā) - old age, aging; मरण (maraṇa) - death; मोक्षाय (mokṣāya) - for the sake of liberation; माम् (mām) - Me (Lord Krishna); आश्रित्य (āśritya) - taking refuge in, depending on; यतन्ति (yatanti) - strive, endeavor; ये (ye) - those who; ते (te) - they; ब्रह्म (brahma) - the Absolute Reality, the ultimate truth; तत् (tat) - that; विदुः (viduḥ) - know, understand; कृत्स्नम् (kṛtsnam) - entirely, completely; अध्यात्मम् (adhyātmam) - the self, spiritual knowledge, or the science of the Self; कर्म (karma) - action, duty, or prescribed activities; च (ca) - and; अखिलम् (akhilam) - all, entire, whole;]

Those who, striving for liberation from old age and death, take refuge in Me, they come to know the Absolute Reality (Brahman), the entire science of the Self (Adhyātma), and all actions (Karma) in their entirety.

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः। प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥३०॥

sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ। prayāṇakāle'pi ca māṁ te viduryuktacetasaḥ ॥30॥

[स अधिभूत अधिदैवं माम् स अधियज्ञम् च ये विदुः। प्रयाणकाले अपि च माम् ते विदुः युक्तचेतसः॥
स (sa) - along with, with; अधिभूत (adhibhūta) - the principle underlying all physical entities or material existence; अधिदैवं (adhidaivam) - the presiding deity or the principle underlying the gods and divine aspects; माम् (mām) - Me (Lord Krishna); स (sa) - along with, with; अधियज्ञम् (adhiyajñam) - the principle of sacrifice, or the Lord as the essence of all sacrifices; च (ca) - and; ये (ye) - those who; विदुः (viduḥ) - know, understand; प्रयाणकाले (prayāṇakāle) - at the time of departure (death); अपि (api) - even; च (ca) - and; माम् (mām) - Me (Lord Krishna); ते (te) - they; विदुः (viduḥ) - know, understand; युक्तचेतसः (yuktacetasaḥ) - those with focused or steadfast minds;]

Those who know Me as the principle underlying all material existence (Adhibhūta), the divine aspects (Adhidaivam), and as the essence of all sacrifices (Adhiyajña), they, with steadfast minds, also know Me even at the time of death.

Gīta Bhāshya 7.29, 30

Liberation is not prescribed but is praised, as it is better than other material goals. The ultimate goal is to develop the undivided devotion to the Supreme.

'जरामरणमोक्षाय' इति अन्यकामनिवृत्त्यर्थम्। मोक्षे सक्तिस्तुत्यर्थं वा। न विधिः।

'jarāmaraṇamokṣāya' iti anyakāmanivr̥ttyartham। mokṣe saktistutyarthaṁ vā। na vidhiḥ।

[जरामरणमोक्षाय (jarāmaraṇamokṣāya) - for liberation from old age and death; इति (iti) - thus, in this manner; अन्य (anya) - other; काम (kāma) - desires; निवृत्ति (nivṛtti) - cessation, removal; अर्थम् (artham) - for the sake of; मोक्षे (mokṣe) - in liberation; सक्तिः (saktiḥ) - attachment, inclination; स्तुति (stuti) - praise, glorification; अर्थं (artham) - for the purpose of; वा (vā) – or; न (na) - not; विधिः (vidhiḥ) - an injunction, rule, or mandate;]

The phrase 'for liberation from old age and death' (jarāmaraṇamokṣāya) does not indicate a rule or injunction (that one should work only towards liberation), but instead conveys either the removal of all other desires (anyakāmanivr̥ttyartham) or is a glorification of inquisitiveness towards liberation.

"मुमुक्षोरमुमुक्षुस्तु वरो ह्येकान्तभक्तिभाक्॥"

"mumukṣoramumukṣustu varo hyekāntabhaktibhāk॥"

[मुमुक्षोः (mumukṣoḥ) - of the one desiring liberation; अमुमुक्षुः (amumukṣuḥ) - one who does not desire liberation; तु (tu) - but; वरः (varaḥ) - the best, superior; हि (hi) - indeed, certainly; एकान्त (ekānta) - undivided; भक्ति (bhakti) - devotion; भाक् (bhāk) - possessing, having;]

"Among those desiring liberation and those not desiring liberation, the best is indeed the one who possesses undivided devotion to the Supreme."

इति इतरस्तुतेः नारदीये।

iti itarastuteḥ nāradīye।

[इति (iti) - thus, in this manner; इतर (itara) - the other, another; स्तुतेः (stuteḥ) - of the praise, glorification; नारदीये (nāradīye) - in the Nāradīya Purāṇa; ]

- thus, praised in the Nāradīya Purāṇa.

'नात्यन्तिकम्'

'nātyantikam'

[न (na) - not; अत्यन्तिकम् (ātyantikam) - absolute, eternal, ultimate; ]

"(Liberation) Is not the ultimate end."

इति च।

iti ca।

[इति (iti) - thus, so, in this way; च (ca) - and, also;]

- stated thus as well.

"देवानां गुणलिङ्गानामानुश्राविककर्मणाम्। सत्त्व एवैकमनसो वृत्तिः स्वाभाविकी तु या॥ अनिमित्ता भगवति भक्तिः सिद्धेर्गरीयसी। जरयत्याशु या कोशं निगीर्णमनलो यथा॥"

"devānāṁ guṇaliṅgānāmānuśrāvikakarmaṇām। sattva evaikamanaso vr̥ttiḥ svābhāvikī tu yā॥ animittā bhagavati bhaktiḥ siddhergarīyasī। jarayatyāśu yā kośaṁ nigīrṇamanalo yathā॥"

[देवानाम् (devānām) - of the gods; गुणलिङ्गानाम् (guṇaliṅgānām) - characterized by qualities and marks (associated with material qualities); आनुश्राविककर्मणाम् (ānuśrāvikakarmaṇām) - of actions prescribed by tradition or Vedic authority; (आनुश्राविक (ānuśrāvika) - based on Vedic injunctions or tradition; कर्म (karma) - actions;) सत्त्वे (sattve) - in the mode of goodness (sattva); एव (eva) - indeed, certainly; एकमनसः (ekamanasaḥ) - having a single-minded focus; वृत्तिः (vṛttiḥ) - nature, behavior, or function; स्वाभाविकी (svābhāvikī) - inherent; तु (tu) - but; या (yā) - which; अनिमित्ता (animittā) - without external cause; भगवति (bhagavati) - in the Lord, the Supreme Being; भक्तिः (bhaktiḥ) - devotion; सिद्धेः (siddheḥ) - than perfection, liberation; गरीयसी (garīyasī) - greater, more important; जरयति (jarayati) - destroys, consumes; आशु (āśu) - quickly; कोशम् (kośam) - the sheath, here referring to the body or material coverings; निगीर्णम् (nigīrṇam) - consumed; (नि (ni) - fully; गीर्ण (gīrṇa) - swallowed or consumed;) अनलः (analaḥ) - fire; यथा (yathā) - just as;]

"Those in the mode of goodness (devas) adopt actions which are inherently aligned to their natural qualities and distinguishing marks. Having a single-minded inclination to mode of goodness is natural to them. This devotion towards the Supreme Lord, which is without cause, is superior to liberation. Just as fire quickly consumes the fuel it swallows, so too does such devotion destroy the material body and its attachments."

इति लक्षणाच्च भागवते।

iti lakṣaṇācca bhāgavate।

[इति (iti) - thus, in this way; लक्षणात् (lakṣaṇāt) - from the definition or characteristic; लक्षण (lakṣaṇa) - characteristic, definition, sign; च (ca) - and, also; भागवते (bhāgavate) - in the Bhāgavata Purāṇa; भागवत (bhāgavata) - pertaining to the Lord or His devotees;]

- such are the characteristics stated in the Bhāgavata Purāṇa.

आह च -

āha ca -

[आह (āha) - said, declared, spoke; च (ca) - and, also;]

It is also declared:

"सर्वे वेदास्तु देवार्थाः देवा नारायणार्थकाः। नारायणस्तु मोक्षार्थो मोक्षो नान्यार्थ इष्यते॥ एवं मध्यमभक्तानाम् एकान्तानां न कस्यचित्। अर्थे नारायणो देवः सर्वमन्यस्तदर्थकम्॥"

"sarve vedāstu devārthāḥ devā nārāyaṇārthakāḥ। nārāyaṇastu mokṣārtho mokṣo nānyārtha iṣyate॥ evaṁ madhyamabhaktānām ekāntānāṁ na kasyacit। arthe nārāyaṇo devaḥ sarvamanyastadarthakam॥"

[सर्वे (sarve) - all; वेदाः (vedāḥ) - the Vedas; तु (tu) - indeed, but; देवार्थाः (devārthāḥ) - for the sake of the gods; देवाः (devāḥ) - the gods; नारायणार्थकाः (nārāyaṇārthakāḥ) - for the sake of Nārāyaṇa; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; तु (tu) - but, indeed; मोक्षार्थः (mokṣārthaḥ) - for the purpose of liberation; मोक्षः (mokṣaḥ) - liberation; न (na) - not; अन्यः (anyaḥ) - other; अर्थः (arthaḥ) - purpose; इष्यते (iṣyate) - is considered, is desired; एवं (evaṁ) - thus; मध्यमभक्तानाम् (madhyamabhaktānām) - for the intermediate devotees; एकान्तानाम् (ekāntānām) - for those who are single-minded; न (na) - not; कस्यचित् (kasyacit) - of anyone; अर्थे (arthe) - as an end, in purpose; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; देवः (devaḥ) - the Lord; सर्वम् (sarvam) - everything; अन्यः (anyaḥ) - other; तत् (tat) - that; अर्थकम् (arthakam) - for the sake of, having the purpose of;]

"All the Vedas are for the purpose of serving the gods, and the gods themselves exist for the purpose of serving Lord Nārāyaṇa. Liberation exists for the attainment of Lord Nārāyaṇa, and liberation is not desired for any other purpose. Thus, for intermediate devotees and even for those who are single-minded, Lord Nārāyaṇa is the ultimate end. Everything else exists as an auxiliary purpose to Him."

इति गीताकल्पे।

iti gītākalpe।

[इति (iti) – stated thus; गीताकल्पे (gītākalpe) - in the Gītā Kalpa testimonial; ]

- stated thus in the Gītā Kalpa testimonial.

ते एव च विदुः।

te eva ca viduḥ।

[ते (te) - they; एव (eva) - indeed, only; च (ca) - and; विदुः (viduḥ) - know, understand;]

The expression 'te brahma tadviduḥu' is meant to convey they alone are really knowledgeable.

"यमेवैष वृणुते"

"yamevaiṣa vr̥ṇute"

[यम् (yam) - whom; एव (eva) - indeed, only; एषः (eṣaḥ) - this one (referring to the Supreme or divine entity); वृणुते (vṛṇute) - chooses, selects, accepts;]

"Whom the Supreme Being chooses He alone."

इति श्रुतेः ॥२९, ३०॥

iti śruteḥ ॥29, 30॥

[इति (iti) - thus, in this way; श्रुतेः (śruteḥ) - of the Śruti (Vedic texts or authoritative scriptural statements);]

- thus states Vedic testimonial.

॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीताभाष्ये सप्तमोध्यायः ॥

॥ iti śrīmadānandatīrthabhagavatpādācāryaviracite śrībhagavadgītābhāṣye saptamodhyāyaḥ ॥

Thus concludes the seventh chapter in the commentary on the Bhagavad Gītā, composed by the glorious revered Ānanda Tīrtha Bhagavatpāda Ācārya

Gīta Tātparya 7.29, 30

The Lord is distinct from others as He is the principle underlying all living beings, adhibhūta, and the principle underlying the gods and divine aspects, adhidaivam.

तद्ब्रह्मेत्युक्ते अन्यत्वशङ्का निवारयति - साधिभूताधि दैवं इति ॥३०॥

tadbrahmetyukte anyatvaśaṅkā nivārayati - sādhibhūtādhi daivaṁ iti ॥30॥

[तत् (tat) - that; ब्रह्म (brahma) - the Absolute, Supreme Reality; इति (iti) - thus, as such; उक्ते (ukte) - when stated; अन्यत्व (anyatva) - otherness, separateness; शङ्का (śaṅkā) - doubt, suspicion; निवारयति (nivārayati) - dispels, removes; साधि (sādhi) - with; भूत (bhūta) - elements, beings; आधि (ādhi) - presiding; दैवम् (daivam) - deities, divine aspects; इति (iti) - thus, in this way;]

While stating "That is Brahman”, the doubt of how the Lord is distinct is clarified by the verse “sādhibhūtādhidaivaṁ”, implying He is the principle underlying all living beings, adhibhūta, and the principle underlying the gods and divine aspects, adhidaivam.

॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीतातात्पर्यनिर्णये सप्तमोध्यायः ॥

॥ iti śrīmadānandatīrthabhagavatpādācāryaviracite śrībhagavadgītātātparyanirṇaye saptamodhyāyaḥ ॥

Thus concludes the seventh chapter of "The Determination of the Purport of the Bhagavad Gītā", composed by the glorious Ānanda Tīrtha Bhagavatpāda Ācārya

॥ ओं तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानविज्ञानयोगो नाम सप्तमोध्यायः ॥

॥ oṁ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkr̥ṣṇārjunasaṁvāde jñānavijñānayogo nāma saptamodhyāyaḥ ॥

Om, thus ends the seventh chapter of the Bhagavad Gita, which is part of the Upanishads and the Yoga Shastra, in the dialogue between Sri Krishna and Arjuna, known as the 'Jñāna Vijñāna Yogo', in the study of Brahma Vidya (knowledge of the Absolute).