Chapter 7
Knowledge of the Absolute
भगवद्ज्ञान
Final Verse 13-30
Lord Krsna
has stated six categories of devotees in this chapter: jñānī in 7.16–18,
kevala-bhakta (7.1, 19), and four varieties of sakama-bhaktas in 7.16 (ärta,
arthärthi, and jijñāsu) and 7.29 (mokşa-kama).
In the verses 13-19
surrendering unto Lord Krishna is enumerated.
Verse 13
त्रिभिर्गुणमयैर्भावैरेभि:
सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् ॥ १३ ॥
tribhir guṇa-mayair bhāvair
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam
Translation
Deluded by the three modes [goodness, passion and
ignorance], the whole world does not know Me, who am above the modes and
inexhaustible.
Purport
In this verse, Lord Krishna discloses that the
three gunas, or forms of material nature, are so powerful that they have
confused the entire world. These modes obscure people's perception, making it
difficult for them to perceive the transcendent character of Krishna, the
Supreme Being, who is imperishable and exists outside of these modes. The verse
emphasizes how ignorance obscures Krishna's actual nature and causes people to
get fixated on the fleeting and material parts of life.
People's awareness is obscured by the
material world, which is ruled by the three gunas, making it difficult for them
to see Krishna's eternal and happy nature. The verse emphasizes how the effect
of material modes, which distort reality, prevents beings from realizing
Krishna's highest status.
It also highlights how those tricked by the
modes are unable to understand the true nature of Krishna, who is everlasting
and unaffected by material forces. Accordingly, people find it difficult
to recognize Krishna's heavenly qualities and His ultimate reality, even in
spite of His manifestations in the mundane world.
Overall, the meaning clarifies the idea of delusion brought about by the material modes, which causes people to ignore Lord Krishna's transcendental essence, which resides outside of the transient and illusionary elements of the material world.
Verse 14
दैवी ह्येषा
गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ १४ ॥
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
Translation
It is challenging to conquer this divine energy of
Mine, which is composed of the three modes of material nature. However, those
who have given themselves over to Me can simply cross over.
Purport
There are countless, celestial energies within the
Supreme Personality of Godhead. Even though living things are divine since they
are a component of His energies, their original higher potency is obscured by
contact with material energy. Thus enveloped in material energy, its effect is
impossible to overcome. Since the material and spiritual natures are products
of the Supreme Personality of Godhead, they are both eternal, as was previously
said. The living things are a part of the Lord's everlasting superior nature,
but because matter, the inferior nature, has contaminated them, they likewise
have an everlasting delusion. This is why the conditioned soul is referred to
as nitya-baddha, which means perpetually conditioned. Nobody knows how he came
to be conditioned at a certain point in material history. As a result, even if
material nature is an inferior energy, it is extremely difficult to free him
from its grasp since material energy is ultimately controlled by the supreme
will, which is beyond the power of a living being. Because of its divine link
and movement caused by the divine will, inferior, material nature is here
characterized as divine nature. Even though material nature is inferior, it
functions incredibly well in the creation and destruction of the cosmic
manifestation because it is guided by divine will.
Guṇa can also mean "rope," and it refers
to the illusionary ropes that firmly bind the conditioned soul. A person who is
unbound must assist a man who is bound by the hands and feet since he is unable
to free himself. The rescuer needs to be freed since the bound cannot assist
the bound. Consequently, the conditioned soul can only be released by Lord
Kṛṣṇa or His legitimate representative, the spiritual master. One can never
escape the shackles of material existence without the aid of such excellent
assistance. Kṛṣṇa consciousness, or devotional service, can assist in achieving
this kind of freedom. As the Lord of the illusory energy, Kṛṣṇa is able to
command this unbreakable energy to liberate the conditioned soul.
He gives the order for this release because of His
unmerited charity toward the surrendering soul and because He loves the living
being, which was once the Lord's cherished son. Hence, the only way to escape
the grasp of the strict material nature is to submit to the Lord's lotus feet.
Furthermore important are the terms mām eva. Mām
refers exclusively to Kṛṣṇa (Viṣṇu), not to Brahmā or Śiva.
Even if Brahmā and Śiva have attained a
considerable elevation, nearly reaching the level of Viṣṇu, such incarnations
of tamo-guṇa (ignorance) and rajo-guṇa (passion) cannot liberate the
conditioned soul from the grip of māyā. Put differently, māyā has an effect on
both Brahmā and Śiva. Since Viṣṇu is the only one who possesses māyā, only He
has the ability to free the conditioned soul. "Freedom is possible only by
understanding Kṛṣṇa," Even Lord Śiva states that attaining liberation is
contingent solely upon Viṣṇu's kindness. "Mukti-pradātā sarveṣāṁ viṣṇur
eva na sa," declares Lord Śiva. Krsna being the Lord of illusory energy
can release the conditioned soul from bondage.
The question arises if surrendering to Krsna is the
ultimate panacea to cross all the entangling material laws then why don’t all
people surrender unto Krsna? In the verse 15 Lord Krsna describes four types of
duskritnas, impious people who do not surrender to Lord Krsna – 1. Mudhah
(Animalistic fools), 2. Nara Adhamah (Lowest of mankind), 3. Mayaya
Apahrta Janah (Deluded spectators) and 4. Asuram bhavam Asritah (Demonic
Atheists).
Verse 15
न मां
दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: ।
माययापहृतज्ञाना आसुरं भावमाश्रिता: ॥ १५ ॥
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
Translation
Those miscreants who are grossly foolish, who are
lowest among mankind, whose knowledge is stolen by illusion, and who partake of
the atheistic nature of demons do not surrender unto Me.
Purport
In this verse, Lord Krishna categorizes four types
of individuals who do not surrender to Him. The first category includes the
ignorant (Mudhah), who lack spiritual knowledge and are unaware of the eternal
nature of the soul and the path to God-realization. The second group comprises
the lazy individuals who, despite having the necessary knowledge, fail to take
action due to their inertia and lack of initiative towards surrendering to God.
The third category consists of those with deluded
intellects, who are overly proud of their intelligence and lack faith in
spiritual teachings and scriptures, hindering their ability to practice
surrender and comprehend the essence of God-realization. Lastly, the verse
mentions individuals with a demonic nature, who are not only aware of God and
His purpose but actively work against Him due to their antagonistic disposition
towards divinity.
Sri A.C. Bhaktivedanta Swami Prabhupada explains
that these four types of individuals, due to their respective characteristics
and attitudes, do not surrender to Lord Krishna. The purport emphasizes the
importance of overcoming ignorance, laziness, intellectual pride, and demonic
tendencies to progress on the spiritual path and establish a connection with
the Supreme Being.
Overall, the crux of these lines are that it sheds
light on the obstacles that prevent certain individuals from surrendering to
Lord Krishna, highlighting the significance of spiritual knowledge, proactive
effort, humility, and a positive disposition towards divinity in fostering a
deeper connection with the Supreme Lord.
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In the verse 16 four types of sukrtinas, pious
people who follow the scriptural principles, social and moral codes the rules
of vanasrama , worship Krsna and eventually surrenders unto Krsna are described
. There are further types of Bhakti, which these sukrtinas are involved into
1. Kevala
bhakti- It is pure devotional worship rendered without any thought of
self-interest, solely for the pleasure of Lord Krşűa (see, for example, 7.1,
8.14, 9.13, 9.22, etc.). This kind of devotion that leads to the devotee
becoming an associate of the Lord with dāsya, sakhya, and other rasas is also
known as ananyā bhakti, akiñcanā bhakti, or uttamā bhakti.
2. Praddhānī-bhūta-bhakti
is Bhakti combined with inclinations toward karma, jñāna, or yoga is called bhakti,
although the predominant desire is still bhakti. This group includes the four
sukrtinas. The karma-miśra-bhakti of the first three types of sukṛtinas is
present. Finally, there is Jñāna-miśra-bhakti. Afterwards, in chapoter 8 verse
12 will also describe yoga-miśra-bhakti.
3. Guņi bhūtā
Bhakti is Bhakti plus inclinations towards karma, jñāna, yoga, and other
practices, with Bhakti acting as a secondary component. It is seen in the
karmīs, jñānīs, and yogīs, who are primarily motivated by the desire for bhukti
and mukti, the fruits of their acts.
Verse 16
चतुर्विधा
भजन्ते मां जना: सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ १६ ॥
catur-vidhā bhajante māṁ
janāḥ su-kṛtino ’rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
Translation
O best among the Bhāratas, four kinds of pious men
begin to render devotional service unto Me – the distressed, the desirer of
wealth, the inquisitive, and he who is searching for knowledge of the Absolute.
Purport
This verse elaborates on the four types of virtuous
individuals who engage in the worship of Lord Krishna, as described in the
verse.
In this verse, Lord Krishna categorizes four types
of pious individuals who worship Him. The first category includes those who are
distressed (ārta), seeking solace and relief from suffering and challenges in
life.example Gajendra.
2. The second group comprises the seekers of
knowledge (jijñāsuḥ), individuals eager to understand the deeper truths of
existence and spirituality. Example- Saunakadi Rsis
3. The third category consists of those seeking
material gain (arthārthī), striving for worldly prosperity and success. Example
Dhruva.
4. Lastly, the verse mentions the wise and
knowledgeable individuals (jñānī), who worship Lord Krishna out of a profound
understanding of His divine nature and significance. Example Sukadeva Gosvami
The purport explains that these four types of
devotees, driven by different motivations and aspirations, all engage in the
worship of Lord Krishna. Despite their varying objectives, they are all
considered righteous (sukṛtino) and virtuous. The distressed individuals turn
to the Lord in times of trouble, the seekers of knowledge delve into spiritual
truths, those seeking material gain seek prosperity through divine benevolence,
and the wise and knowledgeable worship the Lord out of a deep understanding of
His supreme nature.
This verse highlights
the inclusivity of devotion to Lord Krishna, encompassing individuals from
different walks of life and with varying intentions. It underscores the
significance of sincere worship and spiritual seeking, regardless of the
initial motivations, in fostering a deeper connection with the Supreme Being.
While the first three categories of sukṛtinas serve
Kışņa because Krşņa satisfies their material demands, a jñānī serves Krşņa out
of a desire to learn about Him. So, the best is jñāni. In pursuit of
enlightenment, a jñāni comes to understand that he is distinct from his
physical form. As he advances, he gains knowledge of the Brahman and the
Paramatātmā. After achieving complete purification, he understands that his
constitutional role is to serve the Almighty God Krşņa for eternity. Even
though Krsņa declared that jñāni is dear to Him, He adores all four categories
of sukrtina believers since, despite their material cravings, they approach
Krsņa.
Verse 17
तेषां
ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय: ॥ १७ ॥
teṣāṁ jñānī nitya-yukta
eka-bhaktir viśiṣyate
priyo hi jñānino ’tyartham
ahaṁ sa ca mama priyaḥ
Translation
Of these, the one who is in full knowledge and who
is always engaged in pure devotional service is the best. For I am very dear to
him, and he is dear to Me.
Purport
In this verse, Lord Krishna describes the qualities
of the wise devotees who are always connected to Him through unwavering
devotion. The term "jñānī" refers to those who possess spiritual
knowledge and are constantly engaged in the practice of yoga, maintaining a
single-minded devotion to the Supreme Lord. Such devotees are distinguished by
their exclusive and undivided love for the Divine.
The purport explains that among all types of
devotees, the wise ones who are perpetually united with the Lord in loving
devotion stand out. Their focused and dedicated worship, characterized by a
deep understanding of spiritual truths and a profound connection with the
Supreme Being, sets them apart. Lord Krishna affirms that He holds a special
place in His heart for these enlightened devotees, as they prioritize spiritual
wisdom and wholehearted devotion above all else.
Overall, it
emphasizes the elevated status of the wise devotees who maintain a constant and
exclusive connection with Lord Krishna through their unwavering love and
devotion. It underscores the importance of spiritual knowledge, steadfast
practice, and heartfelt devotion in cultivating a deep and meaningful
relationship with the Supreme Lord, earning His special favor and affection.
Lord Krsna regards all sukrtinas as generous (udāraḥ) in showing Me
love. However, he declares that he is very close to jñānī, who has knowledge of
him, and I am like Myself. He will undoubtedly reach Me, the ultimate and ideal
aim, since he is serving Me (vuktātmā).
Verse 18
उदारा: सर्व
एवैते ज्ञानी त्वात्मैव मे मतम् ।
आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ १८ ॥
udārāḥ sarva evaite
jñānī tv ātmaiva me matam
āsthitaḥ sa hi yuktātmā
mām evānuttamāṁ gatim
Translation
All these devotees are
undoubtedly magnanimous souls, but he who is situated in knowledge of Me I
consider to be just like My own self. Being engaged in My transcendental
service, he is sure to attain Me, the highest and most perfect goal.
Purport
The characteristics of the noble and wise
individuals who are fully devoted to Lord Krishna, as described in the verse.
In this verse, Lord Krishna emphasizes that among
all the knowledgeable and noble souls, those who are completely absorbed in Him
are considered the most elevated. The term "jñānī" refers to the wise
individuals who possess spiritual knowledge and have dedicated themselves
entirely to the Supreme Lord. These devoted souls are described as noble and
enlightened, as they have firmly established themselves in unwavering devotion
to Lord Krishna.
While all knowledgeable souls are noble, those who
are fully immersed in devotion to Lord Krishna stand out as the most exalted.
By completely surrendering to the Supreme Being and maintaining a steadfast
connection with Him, these devoted souls attain the highest spiritual
destination. Lord Krishna affirms that He considers those who are completely
absorbed in Him as the most superior, emphasizing the significance of
wholehearted devotion and unwavering faith in achieving the ultimate spiritual
goal.
The crux of
this verse is that it highlights the exceptional status of those wise
individuals who have dedicated themselves wholeheartedly to Lord Krishna. It
underscores the importance of complete surrender, unwavering faith, and
steadfast devotion in attaining the highest spiritual realization and reaching
the ultimate destination of union with the Supreme Lord.
According to Lord Krsna, the jñani bhakta achieves
Him because He is fixed in Him as the ultimate aim. How much time does a jñānī
need to become eligible to become a pure devotee, though? Reiterating the 7.3,
Krşņa now explains how uncommon it is for a jñāni to achieve this degree of
commitment.
Verse 19
बहूनां
जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।
वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: ॥ १९ ॥
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
Translation
After many births and deaths, he who is actually in
knowledge surrenders unto Me, knowing Me to be the cause of all causes and all
that is. Such a great soul is very rare.
Purport
It emphasizes on the profound realization that occurs after many
lifetimes of spiritual evolution, where a knowledgeable soul surrenders to Lord
Krishna, recognizing Him as the ultimate reality.
In this verse, Lord Krishna elucidates that after
numerous births of spiritual growth and evolution, a wise individual attains
the pinnacle of understanding and surrenders to Him, acknowledging Him as the
essence of all existence. This realization marks the culmination of a soul's
journey through various lifetimes, where spiritual knowledge matures into
profound wisdom, leading to complete surrender to the Supreme Being.
The purport emphasizes that the ultimate goal of
spiritual evolution is the recognition of Lord Krishna as the all-pervading
reality, symbolized by the term "Vasudeva." This profound realization
signifies the highest level of spiritual attainment, where the individual soul
comprehends the divine presence of Lord Krishna in all aspects of existence.
Such a soul, who comprehends the universal presence of the Supreme Lord, is
considered a great soul or "mahātmā" and is exceedingly rare to find.
Furthermore, the purport highlights the
transformative power of true knowledge, which ultimately leads to unwavering
devotion and surrender to the Supreme Lord. The analogy of finding a valuable
ring and gradually realizing its true worth illustrates how deepening knowledge
enhances one's love and appreciation, mirroring the journey of spiritual
evolution towards recognizing the divine essence pervading all creation.
In essence,
Bhagavad Gita verse 7.19 encapsulates the profound realization that dawns on a
spiritually evolved soul after many lifetimes, leading to complete surrender to
Lord Krishna as the ultimate reality and the source of all existence. After
many births filled with worldly pleasures, the artas, arthārtis, and jijñāsns
eventually find these pleasures unpleasant. Through connection with pure
devotees, they learn about Krsna's svarūpa (becoming jñānavāns) and submit to
Krşņa. And in the end, they achieve Krşņa
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In the verses 20-25 Demigod worship and
impersonalism is covered. If the sakāma-bhaktas are successful in this way
because they worship Krşņa, then what happens if they worship the devatās
(demigods) to get relief from their suffering or to fulfill their desires? In
the following four verses, Krsna clarifies this.
After explaining the four kinds of people who
surrender to Him and those who do not, Krşņa now discusses the situation of
those who surrender to someone else rather than to Him. He talks about giving
in to demigods in 7.20–23 and the incorrect submission of impersonalists in
7.24–25.
In the verse 20 below the power of devotion to
Krşņa liberates those who worship him with material cravings (sakāma-bhaktas).
However, people who worship devatās and seek bliss instantly still conceive and
refuse to accept refuge in Krşņa.
Verse 20
कामैस्तैस्तैर्हृतज्ञाना:
प्रपद्यन्तेऽन्यदेवता: ।
तं तं नियममास्थाय प्रकृत्या नियता: स्वया ॥ २० ॥
kāmais tais tair hṛta-jñānāḥ
prapadyante ’nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā
Translation
Those whose intelligence has been stolen by
material desires surrender unto demigods and follow the particular rules and
regulations of worship according to their own natures.
Purport
This verse
delves into the concept of how individuals driven by material desires, devoid
of true knowledge, surrender to various deities, following specific regulations
according to their own nature. Lord Krishna elucidates that those whose
knowledge is stolen by material desires surrender to different deities,
following specific regulations according to their own nature. These
individuals, influenced by their desires and lacking true spiritual insight,
turn to other gods and goddesses, seeking fulfillment of their worldly wishes
through these deities.The purport emphasizes that when individuals are consumed
by material desires and their understanding is clouded, they direct their
devotion towards various deities, hoping to attain their desired objectives.
Each person, based on their inherent nature and inclinations, adheres to
specific rules and rituals associated with the deity they worship, guided by
their own preferences and tendencies. It is highlighted that the delusion
caused by material desires leads individuals to seek solace and fulfillment in
external entities, deviating from the path of true spiritual realization. This
surrender to different deities reflects a diversion from the ultimate truth
represented by Lord Krishna, as individuals become bound by their material
inclinations and the regulations prescribed by the deities they worship. Overall,
the meaning underscores the impact of material desires on human consciousness,
leading individuals to seek fulfillment outside themselves, surrendering to
various deities in accordance with their own nature and preferences, thereby
straying from the path of true spiritual enlightenment and realization of the
Supreme Truth.
In the verses 21-22 , God does not interfere with
the independence that He bestowed upon each person. He understands each
person's wishes and helps them find the right demigod to fulfill them, acting
as the Supersoul within each person. Although demigods are strong, their strength
originates from Krşņa; without Krsna's approval, they are unable to
independently give boons.
Verse 21
यो यो यां
यां तनुं भक्त: श्रद्धयार्चितुमिच्छति ।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ २१ ॥
yo yo yāṁ yāṁ tanuṁ bhaktaḥ
śraddhayārcitum icchati
tasya tasyācalāṁ śraddhāṁ
tām eva vidadhāmy aham
Translation
I am in everyone’s heart as the Supersoul. As soon
as one desires to worship some demigod, I make his faith steady so that he can
devote himself to that particular deity.
Purport
This verse elaborates on the concept that the
Supreme Lord strengthens the faith of devotees who worship various forms of deities
with sincerity and devotion.
In this
verse, Lord Krishna explains that He reinforces the unwavering faith of
devotees who worship different forms of deities with sincere devotion.
Regardless of the form of deity a devotee chooses to worship, the Supreme Lord
ensures that their faith remains steadfast and resolute. This verse emphasizes
the inclusive nature of devotion, highlighting that the Supreme Being supports
and strengthens the faith of all sincere worshippers, irrespective of the deity
they choose to adore and also underscores the universal principle that the
Supreme Lord, in His role as the Supersoul residing in the hearts of all
beings, acknowledges and fortifies the faith of devotees who worship various
forms of deities with genuine devotion. This divine assurance of reinforcing
the faith of worshippers reflects the compassionate and all-encompassing nature
of the Supreme Lord, who recognizes and supports the sincere efforts of
individuals on their spiritual paths.Furthermore, emphasising on the
significance of faith in spiritual practice, highlighting that the Supreme
Lord, out of His infinite grace, ensures that the faith of devotees remains
firm and unwavering as they worship different forms of deities. This verse
serves as a reminder of the Supreme Lord's benevolence and commitment to
nurturing the devotion of sincere worshippers, guiding them on their spiritual
journey towards ultimate realization and union with the Divine.Overall, the
purport of Bhagavad Gita verse 7.21 elucidates the profound concept of the
Supreme Lord strengthening the faith of devotees who worship various forms of
deities with sincerity and devotion, underscoring the inclusive and supportive
nature of divine grace in nurturing the spiritual aspirations of all sincere
worshippers.
Verse 22
स तया
श्रद्धया युक्तस्तस्याराधनमीहते ।
लभते च तत: कामान्मयैव विहितान्हि तान् ॥ २२ ॥
sa tayā śraddhayā yuktas
tasyārādhanam īhate
labhate ca tataḥ kāmān
mayaiva vihitān hi tān
Translation
Endowed with such a faith, he endeavors to worship
a particular demigod and obtains his desires. But in actuality these benefits
are bestowed by Me alone.
Purport
Here it has
been described that the concept that individuals, endowed with faith, worship
specific deities and receive their desired outcomes, with the ultimate bestowal
of these benefits attributed to the Supreme Lord alone. In this verse, Lord
Krishna explains that individuals, possessing unwavering faith, engage in the
worship of particular deities and attain their desired results. However, the
purport emphasizes that the benefits received from worshipping these deities
are ultimately granted by the Supreme Lord alone. The verse underscores that
the faith of the devotee, combined with sincere worship, leads to the
fulfillment of desires, with the Supreme Being orchestrating the bestowal of
these outcomes. It further elaborates that individuals, guided by faith and
devotion, direct their worship towards specific deities, seeking fulfillment of
their desires through these divine entities. Despite the devotee's focus on a
particular deity, it is emphasized that the ultimate source of all blessings
and desired results is the Supreme Lord Himself. This highlights the
overarching role of the Supreme Being in fulfilling the aspirations of sincere
worshippers, regardless of the form of deity they choose to adore.Moreover, the
purport underscores the significance of faith in the process of worship and the
attainment of desired outcomes. It elucidates that the faith endowed by the
Supreme Lord empowers devotees to engage in worship with sincerity and
devotion, leading to the fulfillment of their desires through the divine
orchestration of the Supreme Being. This verse serves as a reminder of the
pivotal role of faith in spiritual practice and the ultimate benevolence of the
Supreme Lord in granting the desires of His devotees. Overall,it highlights the
interplay between faith, worship of specific deities, and the ultimate bestowal
of desired outcomes by the Supreme Lord. It emphasizes the central role of
faith in spiritual practice, underscoring the divine orchestration of blessings
and desired results by the Supreme Being, who ensures the fulfillment of the
sincere aspirations of His devotees.
Worshipping the demigods should have the same
effect as worshiping Krşņa directly, since they are the limbs of Krsna!
However, this is frequently inaccurate since those who worship the demigods as
autonomous lords who satiate material cravings are the less intellectually
inclined to ignore the demigods' ties to the Supreme Lord. However, those who
worship the demigods with the knowledge that they are the limbs of the
All-Powerful Lord experience boundless, eternal benefits.
Verse 23
अन्तवत्तु
फलं तेषां तद्भवत्यल्पमेधसाम् ।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ २३ ॥
antavat tu phalaṁ teṣāṁ
tad bhavaty alpa-medhasām
devān deva-yajo yānti
mad-bhaktā yānti mām api
Translation
Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.
Purport
It elaborates on the different outcomes for those
who worship demigods versus those who are devoted to the Supreme Lord,
emphasizing the superiority of devotion to the Supreme Being.
In this verse, Lord Krishna explains that the
results obtained by worshippers of demigods are temporary and limited,
reflecting their lack of deep spiritual understanding. Those with limited
intelligence who worship demigods attain temporary rewards corresponding to
their level of understanding. On the other hand, devotees who worship the
Supreme Lord with love and devotion transcend the material realm and reach the
ultimate spiritual destination. The purport emphasizes that worshippers of
demigods, due to their limited understanding, receive perishable rewards that
are confined to the material world. These worshippers, lacking in spiritual
insight, are unable to grasp the eternal nature of the Supreme Lord and His
transcendental abode. In contrast, devotees who wholeheartedly worship the
Supreme Lord with devotion attain His divine presence and experience eternal
blissful existence beyond the material realm. Furthermore, the purport
underscores the distinction between the temporary benefits acquired by
worshippers of demigods and the eternal spiritual fulfilment attained by
devotees of the Supreme Lord. It highlights the unlimited mercy and grace of
the Supreme Lord towards His pure devotees, leading them to a state of eternal
bliss and knowledge. The verse serves as a reminder of the profound difference
between material rewards obtained through demigod worship and the everlasting
spiritual fulfillment achieved through devotion to the Supreme Personality of
Godhead. Overall, the purport of Bhagavad Gita verse 7.23 elucidates the
contrasting outcomes for worshippers of demigods and devotees of the Supreme
Lord, underscoring the superiority of devotion to the Supreme Being in
attaining eternal spiritual fulfillment and transcending the limitations of the
material world.
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Impersonalists hold that Kışņa is merely a
temporary embodiment of the ultimate Absolute Truth, which is impersonal,
amorphous, and devoid of all forms and attributes (See also 9.11). They are
known as Māyāvādīs because they believe that Krşņa, the Supreme Lord, is
illusory (māyā) in both his form and actions. Hence, even if they have embraced
several spiritual disciplines and are disengaged from material things, they are
unable to comprehend Lord Krsna.
However, it is evident from the Gita that neither
Krsņa nor the gods are impersonal. Each of them is a person; the demigods have
their planet, and Lord Krşņa is the Supreme Personality of Godhead with his own
planet.
Krşņa referred to the worshippers of the demigods
as "alpa-medhasah," or less intellectual, in the previous verse.
Krsna refers to the impersonalists as "abuddhayah," or unintelligent,
in this verse. They are even worse.
Verse 24
अव्यक्तं
व्यक्तिमापन्नं मन्यन्ते मामबुद्धय: ।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ २४ ॥
avyaktaṁ vyaktim āpannaṁ
manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto
mamāvyayam anuttamam
Translation
Unintelligent men, who do not know Me perfectly,
think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before
and have now assumed this personality. Due to their small knowledge, they do
not know My higher nature, which is imperishable and supreme.
Purport
In this verse, Lord Krishna reveals that those
lacking in spiritual insight perceive Him as having a manifest form when, in
reality, He is beyond the material world and possesses an imperishable, supreme
nature. The verse highlights the ignorance of individuals who fail to recognize
the eternal, unparalleled essence of the Supreme Lord.
The purport emphasizes that individuals with
limited understanding mistakenly perceive the Supreme Lord as having a material
form, unable to grasp His transcendental nature. Despite His formless existence
and imperishable essence, those lacking in spiritual wisdom perceive Him as
possessing a tangible form, illustrating their ignorance of His supreme and
incomparable nature.
Overall,
the purport of Bhagavad Gita verse 7.25 underscores the challenge of
comprehending the transcendental nature of the Supreme Lord for those with
limited intelligence, who mistakenly perceive Him as having a manifest form. It
highlights the need for spiritual insight and wisdom to recognize the eternal,
unparalleled essence of the Supreme Being beyond the material realm.
In this verse answer to the question that Should
Krsņa possess eternal traits, shape, and pastimes, then why do we not always
perceive them? And why is it that the impersonalists—also known as
transcendentalists—who are separated from materiality are unable to see Krsna?
Few understood Krsņa to be the Supreme Lord, even
although He was physically present on this earth. Hence, Krsņa asserts that
everyone would regard Him as similar to themselves if it weren't for His
sincere followers.
Maya covers our perception of the Lord, yet māyā
does not cover the Lord. The Lord's knowledge is limitless; everything and
everyone is known to Him in the past, present, and future.
Verse 25
नाहं
प्रकाश: सर्वस्य योगमायासमावृत: ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ २५ ॥
nāhaṁ prakāśaḥ sarvasya
yoga-māyā-samāvṛtaḥ
mūḍho ’yaṁ nābhijānāti
loko mām ajam avyayam
Translation
I am never manifest to the foolish and
unintelligent. For them I am covered by My internal potency, and therefore they
do not know that I am unborn and infallible.
Purport
In this verse, Lord Krishna elucidates that He
remains concealed from the majority of people due to being enveloped by His
divine energy, known as yoga-maya. This divine veil prevents the deluded world
from recognizing Him in His true form as the unborn and imperishable entity.
The verse emphasizes that only a select few devotees are able to perceive the
Supreme Lord, while the rest remain ignorant of His transcendental nature.
The purport underscores the idea that the Supreme
Lord, despite being omnipresent, is not visible to everyone due to the covering
of His divine energy. This concealment leads to a lack of recognition among the
deluded individuals who fail to comprehend His eternal and unchanging essence.
The verse highlights the importance of spiritual discernment in perceiving the
true nature of the Supreme Being beyond the illusions of material existence.
Overall,
emphasizes the veiling of the Supreme Lord by His divine energy, making Him
imperceptible to the ignorant masses who are unable to recognize His eternal
and immutable nature. It underscores the significance of spiritual
enlightenment in discerning the transcendental reality of the Supreme Being.
In the verses 26-30, the topic of emphasis is transition
from Delusion by Maya to devotion to Krsna. Why no one knows Krsna? Because of
delusion and dualities of dishonor and honor, misery and happiness, woman and
man, good and bad, pleasure and pain etc.
Verse 26
वेदाहं
समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ २६ ॥
vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana
Translation
As the Supreme Personality of Godhead, O Arjuna, I
am aware of all that has occurred in the past, all that is occurring now, and
all that is ahead. I am also aware of every living thing, yet nobody is aware
of me.
Purport
In this verse, Lord Krishna reveals to Arjuna that
He knows all past, present, and future occurrences, indicating His omniscience
and transcendental nature. Despite this, no one comprehensively understands Him
in entirety. The verse underscores the incomprehensible nature of the Supreme
Being, highlighting that while He is aware of all aspects of time, humanity's
knowledge of Him remains limited.
The purport emphasizes the Supreme Lord's timeless
knowledge of all events across time, showcasing His divine omniscience and
omnipresence. It elucidates that while the Supreme Being has a comprehensive
understanding of past, present, and future occurrences, human beings, with
their finite intellect, cannot fully grasp the depth of His existence. This
verse underscores the unfathomable nature of the Supreme Lord, beyond the
constraints of time and human comprehension.
Overall, it
accentuates the Supreme Lord's omniscience regarding past, present, and future
events, juxtaposed with humanity's limited understanding of His transcendental
essence. It underscores the profound mystery and incomprehensibility of the
Supreme Being, who transcends time and human cognition.
Verse 27
इच्छाद्वेषसमुत्थेन
द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ २७ ॥
icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti paran-tapa
Translation
O scion of Bharata, O conqueror of the foe, all
living entities are born into delusion, bewildered by dualities arisen from
desire and hate.
Purport
The true
place of the living thing in the constitution is submission to the Supreme
Lord, who is absolute knowledge. One is unable to comprehend the Supreme
Personality of Godhead when they are tricked into believing they are apart from
this pure knowledge and are instead under the power of the illusory energy. The
duality of hate and desire is how the false energy appears. Envious of Kṛṣṇa as
the Ultimate Personality of Godhead, the ignorant person longs to merge with
the Supreme Lord out of hatred and desire. Devotees who are pure and free from
want and hatred can comprehend that Lord Śrī Kṛṣṇa manifests by His internal
powers, while others who are misled by duality and ignorance believe that the
Supreme Personality of Godhead is formed through material means.
Is there anyone at all qualified to
manifest devotion to Krşņa, free from this delusion of dualities? - Krşņa
answers at this moment:
Verse 28
येषां
त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रता: ॥ २८ ॥
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
Translation
Persons who have acted piously in previous lives and in
this life and whose sinful actions are completely eradicated are freed from the
dualities of delusion, and they engage themselves in My service with
determination.
Purport
This
passage mentions those who are qualified for elevation to the transcendental
position. It is very difficult for the immoral, the atheistic, the ignorant,
and the deceitful to rise above the dualism of hate and desire. Only
individuals who have lived their entire lives adhering to religious
regulations, acting morally, and conquering immoral impulses are eligible to
receive devotional service and eventually ascend to the pure knowledge of the
Supreme Personality of Godhead. They can then gradually enter a trance and
meditate on the Supreme Personality of Godhead. That's how one becomes
positioned on the spiritual stage. The connection of pure devotees can lead to
an elevation in Kṛṣṇa consciousness because one can be rescued from delusion by
being in the company of outstanding devotees.
Three categories of sakama-bhaktas (those who
worship Krsna) are mentioned in 7.16. He now goes on to explain a fourth kind
of sakāma-bhakta, one who yearns for freedom.
Verse 29
जरामरणमोक्षाय
मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ २९ ॥
jarā-maraṇa-mokṣāya
mām āśritya yatanti ye
te brahma tad viduḥ kṛtsnam
adhyātmaṁ karma cākhilam
Translation
Intelligent persons who are endeavoring for
liberation from old age and death take refuge in Me in devotional service. They
are actually Brahman because they entirely know everything about transcendental
activities.
Purport
This physical body is affected by birth, death,
aging, and illness, but the spiritual body is unaffected. One who attains a
spiritual body, becomes an associate of the Supreme Personality of Godhead, and
engages in perpetual devotional service is truly freed because there are no
birth, death, old age, or diseases in the spiritual body. I am the spirit, Ahaṁ
brahmāsmi. It is believed that one should realize that they are spirit souls,
or Brahmans. As this passage describes, this Brahman vision of life is also in
devotional service. On the Brahman platform, the pure devotees are
transcendentally positioned and possess complete knowledge of transcendental
actions.
By the grace of the Almighty, four types of impure
devotees who participate in the transcendental service of the Almighty
accomplish their objectives and, when fully Kṛṣṇa cognizant, truly experience
spiritual association with the Almighty. However, demigod worshippers never
make it to the supreme world of the Almighty Lord. The ultimate planet of
Kṛṣṇa, called Goloka Vṛndāvana, is inaccessible even to the less intellectually
advanced Brahman-realized individuals. The term "Brahman" is actually
only appropriate for those who engage in Kṛṣṇa consciousness (mām āśritya), as
they are genuinely striving to attain the Kṛṣṇa planet. These people are in
fact Brahman since they have no doubts regarding Kṛṣṇa.
By the
mercy of the Lord, those who worship the form or arcā of the Lord or meditate
on him in order to be freed from material bondage are also aware of the
attributes of Brahman, adhibhūta, and other entities, as the Lord explains in
the upcoming chapter.
Verse 30
साधिभूताधिदैवं
मां साधियज्ञं च ये विदु: ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतस: ॥ ३० ॥
sādhibhūtādhidaivaṁ māṁ
sādhiyajñaṁ ca ye viduḥ
prayāṇa-kāle ’pi ca māṁ
te vidur yukta-cetasaḥ
Translation
Those in full consciousness of Me, who know Me, the Supreme Lord, to be the
governing principle of the material manifestation, of the demigods, and of all
methods of sacrifice, can understand and know Me, the Supreme Personality of
Godhead, even at the time of death.
Purport
Individuals functioning in Kṛṣṇa consciousness
never stray from the path of perfect comprehension of the Godhead's Supreme
Personality. One can comprehend how the Supreme Lord is the guiding principle
of the material manifestation and even of the demigods in the transcendental
relationship of Kṛṣṇa consciousness. One gradually comes to believe in the
Supreme Personality of Godhead via such transcendental interaction, and such a
Kṛṣṇa conscious person can never forget Kṛṣṇa when they pass away. As a result,
he is naturally elevated to Goloka Vṛndāvana, the planet of the Supreme Lord.
In particular, this Seventh Chapter describes how
to become a completely Kṛṣṇa conscious person. The association of those who are
Kṛṣṇa conscious is where Kṛṣṇa consciousness originated. By the mercy of the
Almighty, one can comprehend Kṛṣṇa as the Supreme Personality of Godhead
through this spiritual association that places one in direct communication with
the Almighty Lord. Simultaneously, one can truly comprehend the living entity's
constitutional position and how it forgets Kṛṣṇa and gets caught in material
pursuits. Through the steady progression of Kṛṣṇa awareness in harmonious
association, the living being can comprehend that, as a result of forgetting
Kṛṣṇa, he has been subjected to the laws of material existence.
He is also able to comprehend that living as a
human is a chance to reclaim Kṛṣṇa consciousness, and that this chance should
be taken advantage of in order to receive the boundless mercy of the Almighty
Lord.
This chapter covers a wide range of topics,
including the adoration of the Absolute Lord, knowledge of Brahman and
Paramātmā, the man in distress, the curious man, the man without earthly
requirements, and liberation from birth, death, and disease. But the one who is
really raised in Kṛṣṇa consciousness is indifferent to the various procedures.
He just actively participates in Kṛṣṇa consciousness activities, so realizing
his constitutional role as Lord Kṛṣṇa's eternal servant.
He enjoys listening to and extolling the Supreme
Lord in such circumstances as they are pure devotional service. He is certain
that if he does this, all of his goals will be achieved. Dṛḍha-vrata, or
resolved faith, is the starting point of bhakti-yoga, or transcendental loving
service. That's what every scripture says. The core of such belief is found in
this Seventh Chapter of the Bhagavad-gītā.
Lord Krsna mentioned seven things in these two
verses (7.29-7.30): brahma, adhyāma, karma, adhibhūta, adhidaiva, adhiyajña,
and remembering Him when you die (prayana-kale). In the following chapter,
Arjuna will question Krşņa about them (8.1-8.2).
The Bhaktivedanta Purports to the Knowledge of the
Absolute chapter of the Śrīmad Bhagavad-gītā thus come to an end.
Until then keep chanting
Hare Krsna ,Hare Krsna, Krsna Krsna, Hare Hare
Hare Ram Hare Ram , Ram Ram , Hare Hare
Do read out verses 7.1 – 7.12 here.
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