(7.1)
The Supreme Lord said:
O Partha, with your mind attached to Me, practicing yoga and taking refuge in Me, hear now how you shall know Me completely without doubt. (1)
Sridhara:
The knowledge of the self's essence and union have been explained. Now the divine form that is to be worshipped will be described.
At the end of the previous chapter it was said: "One who worships Me with his inner self absorbed in Me is considered by Me to be the most devoted." Here, in response to the question "What are You like, whose devotion is to be performed?", the Supreme Lord, wishing to describe His own nature, spoke beginning with "In Me". One whose mind is attached, deeply fixed on Me, the Supreme Lord. One who has taken refuge in Me alone, having no other shelter. Practicing yoga, without doubt, just as it happens. How you will know Me completely, along with My powers, strength, and sovereignty - listen to that which I will now speak. (1)
Madhusudana:
I bow to Sri Nanda's son, the embodiment of supreme bliss,
Without whose devotion there is no liberation, who is to be served by all yogis.
Thus, after explaining in the first six chapters the knowable object denoted by the word "you" through means focused on renunciation of action, now in the middle six chapters the meaning of the word "that" is to be explained, focusing on establishing the Brahman to be meditated upon. Even there -
"Of all yogis, the one who worships Me with faith, with his inner self absorbed in Me,
he is considered by Me to be the most steadfast." [Gita 6.47]
The seventh chapter begins to explain the worship of the Lord mentioned earlier. There, what form of the Lord is to be worshipped, and how should one's inner self be absorbed in Him - although Arjuna has not asked these two questions, out of supreme compassion the Supreme Lord Himself, wishing to explain, spoke beginning with "In Me".
One whose mind is attached, always fixed on Me, the Supreme Lord, who possesses various glories such as being the abode of the entire universe, having abandoned other objects - such are you. Therefore, taking refuge in Me alone. A king's servant whose mind is attached to his wife etc. is known to take refuge in the king, but a seeker of liberation takes refuge in Me with his mind attached to Me. You or one like you, practicing yoga, concentrating the mind as explained in the sixth chapter. Just as it becomes without doubt, how you will know Me completely, endowed with all glories, strength, power, and sovereignty - listen to what I will now say. (1)
Visvanatha:
When will we take shelter of the lotus feet of the great Lord,
The ocean of the nectar of compassion, the abode of eternal bliss?
So that, abandoning the path of liberation and its means,
We may attain the nectar of love by the path of devotion.
In the seventh chapter, the sovereignty of Sri Krishna, who is to be worshipped, is described.
Those who do not worship and those who do worship are also mentioned as four types.
In the first set of six chapters, knowledge and yoga, which require action for purification of the inner faculties and lead to the fruit of liberation, were explained. Now in this second set of six chapters, the supreme independent bhakti yoga is explained, which is mixed with hearing about karma, jnana etc., which leads to liberation like residence in the same world as the Lord through desirelessness and desire, which is completely independent of karma, jnana etc. and leads to the fruit of liberation characterized by becoming an associate filled with love, and which easily accomplishes all goals like heaven and liberation even without other practices, as stated in verses like "Whatever is achieved by rituals, austerities, knowledge and detachment - My devotee attains all that easily by bhakti yoga, as well as heaven, liberation and My abode." [BhP 11.20.32-33]
If it is argued: How can there be liberation by devotion alone without knowledge, since the Upanishad states "Only by knowing Him does one go beyond death" [Svetasvatara Upanishad 6.15]? This is not correct. The meaning of that Upanishad verse is: "By directly realizing Him alone, the Supreme Self denoted by the word 'that', not by knowing the self denoted by 'you', nor nature, nor any object, does one transcend death." Just as in perceiving the taste of white sugar, the tongue alone is the cause, not the eyes or ears, similarly the imperceptible Brahman can only be grasped by devotion, not by knowledge of the self as distinct from the body etc., even if sattvic. As the Lord states: "I am attainable by devotion alone." [BhP 11.14.21] We will explain this in detail later in the verse "By devotion he knows Me in truth, who I am and what I am." [Gita 18.55] The well-known idea that knowledge and yoga are means to liberation is actually due to the power of the devotion inherent in them. Without devotion, they are ineffective, as is heard many times.
Moreover, in this śruti, immediately after "viditvā", the word "eva" is not used. When the absence of exclusion of yoga is indicated, the meaning is obtained that liberation comes from the known Supreme Self and sometimes even from the unknown. Thus, liberation comes through knowledge of the Supreme Self arising from devotion and free from material qualities. Sometimes the meaning culminates in liberation through mere devotion alone, even without the knowledge arising from devotion. Just as a disease that can only be cured by sugar candy is certainly cured even when eaten without tasting its sweetness due to a defect of the tongue, there is no doubt about this. Amarakośa states: "Matsyaṇḍikāni are pieces of sugar candy". As stated by Śrī Uddhava:
"The Supreme Lord bestows the highest benefit even on an ignorant worshipper, just like the best medicine works even when taken unknowingly." [BhP 10.47.56]
It is also stated in the Eleventh Canto: "Whatever is achieved through karma, austerity, knowledge and detachment" etc., "My devotee easily attains all that through devotional service to Me." [BhP 11.20.31-32] Therefore, in many statements like "Even a low-born person is liberated from saṃsāra by hearing My name just once", liberation through devotion alone is established.
Now let us return to the main topic.
"Of all yogis, the one who worships Me with faith, his inner self absorbed in Me, I consider him to be the most united with Me." [Gītā 6.47]
By this statement of Yours, it is understood that You have made faith in Your devotees a special characteristic of Your devotee, when one's mind is focused on You. But what kind of devotee is qualified for knowledge and realization of You? In response to this, He says in two verses beginning with "mayy āsakta". Although –
"Devotion, direct experience of the Supreme Lord, and detachment from other things occur simultaneously for one who takes shelter of the Lord, just as pleasure, nourishment and relief from hunger come simultaneously with every morsel for a person who is eating." [BhP 11.2.42]
According to this statement, even for one who begins devotional practice, the process of experiencing Me also occurs. However, satisfaction and nourishment are not clearly evident for one who eats only one morsel, but only for one who eats many morsels. Similarly, only one whose mind is deeply attached to Me, Śyāmasundara wearing yellow garments, having reached the stage of attachment, will know Me. Listen to how you will clearly experience Me, gradually attaining yoga, union with Me, taking shelter of Me alone, not taking shelter in knowledge, karma, etc., being an exclusive devotee. This is the meaning.
Here, by the words "without doubt" and "completely", knowledge of My impersonal Brahman nature is indeed doubtful, as stated later:
"Greater is their trouble whose minds are set on the Unmanifest; for the goal of the Unmanifest is very difficult for the embodied to reach." [Gītā 12.5]
Also, the Brahman worshipped by the jñānīs is indeed the nature of My supreme greatness. As I Myself said to Satyavrata in My fish form:
"You will know My greatness, called the Supreme Brahman, blessed by Me, revealed in your heart through inquiries." [BhP 8.24.38]
Here also: "For I am the foundation of Brahman." [Gītā 14.27] Thus, incomplete knowledge of Me is indicated. [1]
Baladeva:
In the seventh chapter, the glories of the worshipable Lord are proclaimed,
As well as the fourfold nature of both worshippers and non-worshippers.
In the first six chapters, the nature of the worshipping individual soul and the means to attain Him are primarily stated. In the middle section, the nature of the worshipable Lord and those topics are stated. There, what is the form of Yours to be worshipped as indicated at the end of the sixth chapter, and how does the inner self of the worshipper become absorbed in that? Though not asked by Pārtha, out of compassion, the Lord Himself, desiring to explain this, said "mayi". One whose mind is attached, extremely devoted to Me, the object of worship with the characteristics explained, whether you or another such person who has taken shelter of Me, having approached Me as a refuge with the mood of servitude, friendship, or another such relationship to Me, engaging in yoga characterized by taking shelter of Me, etc. "Without doubt" means free from doubt thinking "Is Kṛṣṇa the Supreme Truth or something else?", having certainty of My supremacy. Listen attentively to that knowledge by which you will know Me completely, along with My abode, glories, and associates, as the controller of all. O Pārtha! It should not be said that He does not instruct complete knowledge, as it is impossible to know Him fully, being limitless. The smṛti also states: "Even Brahmā is unable to describe Him completely."
bhg 7.2
jñānaṃ te 'haṃ sa-vijñānam idaṃ vakṣyāmy aśeṣataḥ |
yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate ||2||
I will declare to you in full this knowledge, together with realization, which being known, nothing further remains to be known here.
śrīdharaḥ - He praises the knowledge that is about to be spoken with "jñānam" etc. Jñāna is scriptural knowledge, vijñāna is experience. Together with that, I will speak this knowledge about myself completely, in its entirety. Having known which, for one who is engaged in the path of the highest good here, nothing further remains to be known. By that alone one becomes fulfilled - this is the meaning. ||2||
madhusūdanaḥ - Having said "you will know", to remove the doubt that knowledge would be only indirect, he praises it to attract the listener's attention with "jñānam" etc. This is direct knowledge about myself. Knowledge that does not produce results due to obstacles like doubt is figuratively called indirect. But when doubts etc. are removed, at the culmination of inquiry, knowledge produced by that very means of knowledge is called direct as it produces results due to absence of obstacles. And because it is the result of mature inquiry, that itself is realization. Together with that realization, I, the supremely trustworthy one, will speak to you this direct knowledge produced by scripture, completely, along with the means, results etc., I will explain without leaving anything out. Following the Vedic promise of knowing everything through knowing one thing, he says: Having known which knowledge of the nature of eternal consciousness, making it the object of the mental modification produced by Vedanta, nothing else whatsoever remains to be known again here in the realm of worldly existence. By the mere knowledge of the substratum of all, which is pure existence, when all superimpositions are negated and only existence remains, by the knowledge of that alone you will become fulfilled - this is the purport. ||2||
viśvanāthaḥ - There, even before the stage of attachment in devotion to me, my knowledge would be full of opulence. After that, realization would be full of the experience of sweetness. Listen to both of these, he says with "jñānam" etc. Nothing else remains to be known means this is included even in the knowledge and realization of my attributeless Brahman - this is the meaning. ||2||
baladevaḥ - He praises the knowledge about to be spoken with "jñānam" etc. This is knowledge concerning the nature possessing the potencies of spirit and matter. And I will speak that together with realization. Knowledge concerning the nature distinct from those two potencies is realization. Together with that, I will completely instruct you who have taken refuge in me - this is the meaning. The knowledge of both that nature which is the cause of all and that which is to be meditated upon is promised to be spoken here. Having known which knowledge, for you the seeker established on the path of the highest good here, nothing else remains to be known, as everything is included in that. ||2||
bhg 7.3
manuṣyāṇāṃ sahasreṣu kaś cid yatati siddhaye |
yatatām api siddhānāṃ kaś cin māṃ vetti tattvataḥ ||3||
śrīdharaḥ - But without devotion to me, that knowledge is difficult to attain, he says with "manuṣyāṇām" etc. Among countless living beings, those other than humans have no inclination towards the highest good at all. But among thousands of humans, only someone due to merit strives for perfection, for self-knowledge. Even among thousands who make effort, only someone due to excellent merit knows the self. And among thousands of such self-realized ones, only someone knows me, the Supreme Self, in truth by my grace. Thus, though extremely rare, I will speak to you that knowledge - this is the meaning. ||3||
madhusūdanaḥ - And this knowledge which gives great results is extremely rare without my grace. Because "manuṣyāṇām" etc. Among thousands of humans qualified for scriptural knowledge and action, only someone who has developed discrimination between the eternal and non-eternal through good deeds performed over many births strives, makes effort for perfection, for the arising of knowledge through purification of being. Even among those strivers, those practitioners who have acquired merit previously, only someone at the end of maturation of hearing, reflection and meditation directly knows me, the Lord, in truth, in non-difference from the inner self, from the great statements taught by the guru like "You are That" etc. Among many humans, one who practices the means to self-knowledge is extremely rare. Even among those who practice the means, one who attains the result is extremely rare. What more can be said about the greatness of this knowledge - this is the purport. ||3||
viśvanāthaḥ - And this is my knowledge with special understanding, which was previously described in the first six chapters with characteristics, and is difficult to attain even for jñānīs and yogīs. Saying this, he first speaks of the special understanding in "of human beings" (manuṣyāṇām). Among countless jīvas, someone indeed becomes a human. Among thousands of humans, someone indeed strives for the highest good. Even among thousands of such humans, someone indeed truly knows me in the form of Śyāmasundara, directly experiences me. The meaning is that the bliss of experiencing the qualified Brahman would be a thousand times greater than the bliss of experiencing the unqualified Brahman. ||3||
baladevaḥ - He speaks of the rarity of knowledge of himself in "of human beings" (manuṣyāṇām). Among the countless jīvas of high and low natures, only a few are humans. Among thousands of those qualified for scriptural study, someone indeed strives for perfection, for perceiving the self and supreme self due to association with the good, but not everyone. Among thousands of such strivers, of those perfected who have attained perception of the self and supreme self, someone indeed, only one, truly knows me, Kṛṣṇa. This is the meaning - Many humans who follow scriptural injunctions experience the self as atomic consciousness and the supreme self as the size of a span, my partial expansion, and are liberated. But someone who has obtained devotion to me through association with such good people truly knows me, Kṛṣṇa, who drank Yaśodā's breast, now your charioteer, in reality, in essence. The meaning is he experiences me as possessing inconceivable infinite powers, as the cause of all, as omniscient, as supremely powerful, as an ocean of countless auspicious qualities like affection for devotees, as the complete Brahman. He will also say "Such a great soul is very rare" [Gītā 7.19], "But no one knows me" [Gītā 7.26]. ||3||
bhg 7.4
Earth, water, fire, air, space, mind, intellect, and ego -
This is my eightfold divided prakṛti. ||4||
śrīdharaḥ - Having thus made the listener attentive, now desiring to explain the principle of the Lord as the creator through prakṛti, which was promised, he speaks of the twofold prakṛti divided into higher and lower in two verses beginning with "Earth" (bhūmiḥ). By the words earth etc. the five tanmātras of smell etc. are meant. By the word mind (manaḥ) is meant ego (ahaṅkāra) which is its cause. By the word intellect (buddhi) is meant mahat-tattva which is its cause. By the word ego (ahaṅkāra) is meant avidyā which is its cause. Thus divided eightfold. Or by the words earth etc. the five gross elements are taken together with the subtle. By the word ego, ego itself and its products the senses are also taken. Intellect means mahat-tattva. By the word mind, the unmanifest form of pradhāna is to be inferred by the mind itself. In this way, my prakṛti, the power called māyā, is divided eightfold, has obtained division. Although divided into twenty-four categories, it is said to be divided eightfold intending inclusion in just eight. And thus in the chapter on the field he will elaborate on this very prakṛti as composed of twenty-four principles:
"The great elements, ego, intellect, and the unmanifest,
The ten senses and one, and the five objects of the senses." [Gītā 13.5] ||4||
madhusūdanaḥ - Having thus made the listener attentive through enticement, introducing his own all-pervasiveness and completeness, he first presents the lower prakṛti in "Earth" (bhūmiḥ). For the Sāṅkhyas indeed speak of eight prakṛtis - the five tanmātras, ego, mahat and the unmanifest; and sixteen modifications - the five great elements, the five organs of action, the five organs of knowledge, and mind common to both. These indeed are the twenty-four principles. Among those, earth, water, fire, air, space - the five tanmātras in the form of the subtle state of the five great elements named earth, water, fire, air and space, having the nature of smell, taste, form, touch and sound are indicated. But the words intellect and ego are in their own meanings. And by the word mind the remaining unmanifest is indicated, as losing its own meaning is necessary due to apposition with the word prakṛti.
Or by the word mind, ego which is its cause is indicated due to proximity to the five tanmātras. But the word intellect has its primary meaning in mahat-tattva which is the cause of ego. And by the word ego, the unmanifest of the nature of avidyā, permeated by all impressions, is indicated due to possessing unique qualities like being the instigator, etc. Thus in the stated manner, this directly perceived prakṛti, the supreme power called māyā, of indescribable nature, composed of the three guṇas, is divided eightfold, has obtained division in eight ways. The meaning is that the entire inert class is included in this. In his own system, intellect and ego are indeed modifications of māyā in the form of seeing and resolving. And the five tanmātras are the five great elements before quintuplication, as we have said repeatedly. ||4||
viśvanāthaḥ - Now, according to the bhakti view, jñāna means knowledge of God's glory, not just knowledge of the self as distinct from the body, etc. Therefore, describing His own glory, He speaks of His twofold nature, higher and lower, in two verses beginning with "bhūmi". The words "bhūmi", etc. encompass the five great elements along with the subtle elements like smell, etc. The word "ahaṅkāra" includes the senses which are its effects and also mahat-tattva which is its cause. Buddhi and manas are mentioned separately due to their importance among the elements. ||4||
baladevaḥ - Thus, addressing Pārtha as the listener, to speak of His causal nature endowed with conscious and unconscious potencies, He describes those two potencies in two verses beginning with "bhūmi". The twenty-four-fold prakṛti (prakriti) divided eightfold as earth, etc. should be understood as Mine. Even here it should be understood as twenty-four-fold due to the inclusion of the tanmātras (tanmatras) etc. in earth, etc. Among these, in the five elements like earth, etc. are included their five causes, the tanmātras of smell, etc. In ahaṅkāra (ahankara) are included its effects, the eleven senses. The word "buddhi" refers to mahat-tattva. The word "manaḥ" refers to the unmanifest form of pradhāna (pradhana) which is understood by the mind. The śruti (shruti) also says thus: "The unmanifest is said to be the manifest of the twenty-four". He Himself will say later in the chapter on kṣetra (kshetra): "The great elements, ahaṅkāra (ahankara)" [Gītā (Gita) 13.5], etc. ||4||
bhg 7.5
apareyam itas tv anyāṃ prakṛtiṃ viddhi me parām |
jīva-bhūtāṃ mahā-bāho yayedaṃ dhāryate jagat ||5||
śrīdharaḥ - Concluding the lower prakṛti (prakriti), He speaks of the higher prakṛti (prakriti) in "apareyam". This eightfold prakṛti (prakriti) that was mentioned is lower, inferior due to being inert and existing for another's purpose. Know that I have another prakṛti (prakriti) different from this, which is higher, superior, in the form of the jīva (jiva). The reason for its superiority is that by this conscious nature, in the form of the knower of the field, this world is sustained through its own karma. ||5||
madhusūdanaḥ - Thus, stating the inferiority of prakṛti (prakriti) which is characterized as the field, He speaks of the superior prakṛti (prakriti) characterized as the knower of the field in "apareyam". The prakṛti (prakriti) previously described as eightfold, comprising all inert categories, is inferior due to being inert, existing for another's purpose, and being the form of bondage to saṃsāra (samsara). But different from this inert prakṛti (prakriti) characterized as the field, know My other prakṛti (prakriti), O mighty-armed one, which is distinct (as indicated by "tu"), not suitable for any kind of non-difference, in the form of the jīva (jiva), conscious in nature, characterized as the knower of the field, which is My own self, pure, and superior. By this superior prakṛti (prakriti) in the form of the jīva (jiva), which has entered within, this world of inert objects is sustained, as the śruti (shruti) says: "Let me enter into these as this self and evolve names and forms." The idea is that it is not possible to sustain without the jīva (jiva). ||5||
viśvanāthaḥ - This prakṛti (prakriti), known as the external potency, is inferior due to being inert. Know that I have another prakṛti (prakriti), the marginal potency in the form of the jīva (jiva), which is superior due to being conscious. The reason for its superiority is that by this conscious entity, the inert world is grasped for its own enjoyment. ||5||
baladevaḥ - This prakṛti (prakriti) is inferior due to being inert and an object of enjoyment. Know that I have another prakṛti (prakriti), different from this inert prakṛti (prakriti), which is superior due to being conscious and the enjoyer, in the form of the jīva (jiva). O mighty-armed Pārtha (Partha)! The reason for its superiority is given in "yayā". By this conscious entity, this world is sustained through its own karma, like a bed or seat, to be grasped for its own enjoyment. The śruti (shruti) also says this is Hari's potency in you: "The Lord of pradhāna (pradhana) and kṣetrajña (kshetrajna), the master of the guṇas (gunas)" [Śvetāśvatara (Shvetashvatara) Upaniṣad (Upanishad) 6.16].
bhg 7.6
Know that all beings have these two as their source. I am the origin and dissolution of the entire world. [6]
Śrīdhara: Showing these two to be the prakṛti (nature), he speaks of himself as the cause of creation etc. through them in "etad" etc. These two prakṛtis in the form of kṣetra and kṣetrajña are the source (yonī) from which they come - that is etad-yonīni. Understand that all beings, both moving and non-moving, have these as their source. There, the inert prakṛti evolves into the form of bodies. But the conscious one, being a part of me, enters the bodies as the experiencer and sustains them through its own karma. And these two prakṛtis of mine originate from me. Therefore, I alone am the origin (prabhavaḥ) of the entire world along with prakṛti. Prabhavaḥ means that from which something excellently comes into being. The meaning is that I am the supreme cause. Similarly, pralayaḥ means that by which something dissolves. The meaning is that I alone am also the destroyer. [6]
Madhusūdana: Proving inferential knowledge based on the effect in relation to the two prakṛtis mentioned, he shows himself to be the cause of the world's creation etc. through them in "etad-yonīni" etc. These two prakṛtis previously mentioned as lower and higher, characterized as kṣetra and kṣetrajña, which are the source (yoni) of those - know that all beings (bhūtāni) characterized by becoming, all conscious and unconscious entities that are born, have these as their source. Since effects are in the form of a knot of consciousness and unconsciousness, infer that the cause is also in the form of a knot of consciousness and unconsciousness - this is the meaning. Thus, since the prakṛtis characterized as kṣetra and kṣetrajña which are my limiting conditions originate from me, therefore I, who am all-knowing, all-powerful, possessing infinite śakti as a limiting condition, am the origin (prabhavaḥ), the cause of arising, and likewise the dissolution (pralayaḥ), the cause of destruction, of the entire world consisting of moving and non-moving beings, of the entire class of effects. Just as for the dream world, for this illusory world, I alone am the material cause and the seer, being the substratum and object of māyā - this is the meaning. [6]
Viśvanātha: He speaks of himself as the cause of the world through these two powers in "etad" etc. Know that these two - the māyā-śakti and jīva-śakti in the form of kṣetra and kṣetrajña - are the source (yonī) which are the cause of those beings, both moving and non-moving. Therefore, I alone am the creator of this entire world, as it originates from my two powers. I alone am its destroyer, as it will dissolve into me who possess those powers. [6]
Baladeva: He speaks of himself as the cause of the entire world through these two powers in "etad" etc. Know that all beings, both stationary and moving, have these as their source (etad-yonīni). These two powers of mine denoted by the words kṣetra and kṣetrajña, lower and higher, are the source (yonī) which are the cause of those - this is the meaning. And those two prakṛtis of mine originate from me alone. Therefore, I alone am the origin (prabhavaḥ), the cause of arising, of the entire world along with prakṛti, from the derivation "that from which it arises". I alone am also its destroyer at dissolution, from the derivation "that into which it dissolves". [6]
BG 7.7
There is nothing whatsoever higher than Me, O Dhanañjaya. All this is strung on Me, like pearls on a thread. [7]
Śrīdhara: Since it is thus, therefore "mattaḥ" etc. There is nothing whatsoever superior to Me, no independent cause for the creation and destruction of the world. I alone am also the cause of sustenance - he says this in "mayi" etc. All this world is strung on Me, woven, dependent - this is the meaning. The example is clear. [7]
Madhusūdana - Since I alone am the cause of birth, existence and destruction of the entire universe through māyā, therefore in ultimate reality [it is said] "from Me". From Me, who am the substratum of māyā transformed into the form of all visible objects, who illumine everything, who pervade everything in the form of existence and manifestation, who am the mass of self-luminous supreme bliss consciousness, who am the ultimate reality - from Me nothing else whatsoever exists as separate, O Dhanañjaya, just as dream objects [do not exist separately] from the dreamer, or magical creations from the magician, or silver falsely cognized in a piece of mother-of-pearl [does not exist separately] from the consciousness limited by that piece. The meaning is that what is superimposed on Me is not ultimately different from Me, according to the maxim "non-difference [of effect] from that [cause] due to words like 'origination' etc." [VS 2.1.14]. But from the empirical perspective, all this inert creation is woven or strung in Me who am of the nature of existence and manifestation, appearing as if existent due to My existence and as if manifest due to My manifestation, for the sake of empirical dealings based on māyā. An example for everything being merely strung in consciousness is: "Like a string of gems on a thread". Or the example should be explained in all aspects as "Like dream objects strung on the dream seer who is the luminous self, Hiraṇyagarbha, who is the thread".
Others explain this verse as an answer to the prima facie view stated in the sūtra "The other [i.e. Brahman] is superior to this [world] due to the mention of bridges, measures, connection and difference" [VS 3.2.31]. O Dhanañjaya! There exists nothing else superior or more praiseworthy than Me, who am omniscient, omnipotent, the cause of all, as an independent cause for the creation and destruction of the entire universe. Since this is so, therefore all this world of effects is woven or strung in Me who am the cause of all, not in anything else. The example "Like gems on a thread" is only for being strung, not for causality. "Like ornaments in gold" would be a suitable example.
Viśvanātha - Since this is so, therefore I alone am everything - thus he says "There is nothing else superior to Me". Due to the identity of effect and cause, and the identity of the possessor of power and power. And so the śruti says "Brahman is one only without a second", "There is no diversity here whatsoever". Having thus stated His being the self of everything, he now states His being the inner controller of everything in "In Me". All this universe consisting of conscious and inert entities, being My effect, is of My nature, and moreover is woven or strung in Me as the inner controller, just as gems are strung on a thread. But the venerable Madhusūdana Sarasvatī says: The example "Like gems on a thread" is only for being strung, not for causality. "Like ornaments in gold" would be a suitable example.
Baladeva - [Objection:] From the statement "You alone are the womb, the possessor of those powers, of the stable and moving, lower and higher prakṛtis", Your being the seed of the entire universe is understood, but not Your being superior to all. And that [superiority] belongs to something else other than You who are the seed of that [universe], as heard in "That which is higher than that is formless, free from disease. Those who know this become immortal; others only go to sorrow" [ŚvetU 3.10]. [Reply:] To this he says "From Me".
Nothing else whatsoever is superior or better than Me, Your friend Kṛṣṇa - this is the meaning. [Objection:] But in "That which is higher than that" etc. the śruti is otherwise. [Reply:] This is weak, as it cannot withstand scrutiny. For:
"I know this great Person, sun-colored, beyond darkness.
Only by knowing Him does one become immortal here.
There is no other path for going [to immortality]." [ŚvetU 3.8]
The Śvetāśvataras, having taught that the knowledge of the great Person Viṣṇu, who is the seed of the entire universe, is the path to immortality and there is no other, in order to establish that, by stating "Than whom there is nothing higher, than whom there is nothing smaller or larger", they propounded His being the highest and the impossibility of that for anything else. Then by "That which is higher than that" etc. they concluded what was stated earlier, not that there is something else superior to that. If that were so, they would become speakers of falsehood. Thus the author of the Sūtras says "Because of the negation of others as well" [VS 3.2.36]. Because there is no superiority of anything else other than Me, I alone am the support of everything other than Me - thus he says "In Me". "Woven", "strung" - this is clear. By this, His being the protector of the universe is stated.
bhg 7.8
raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ |
praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṃ nṛṣu ||8||
I am the taste in water, O son of Kunti, I am the radiance in the moon and sun. I am the sacred syllable in all the Vedas, the sound in ether, and the manliness in men. ||8||
śrīdharaḥ - He elaborates on being the cause of the world's existence with "raso 'ham" in five verses. I am the taste in water, meaning I exist in water as the subtle element of taste, as my vibhūti (manifestation of divine power). Similarly, I am the radiance in the moon and sun, existing there as the form of light, as my vibhūti. The same should be understood for the following. In all the Vedas in their spoken form, I am the praṇava (oṃkāra), which is their root. In the ether, I am in the form of the subtle element of sound. In men, I am the manliness, the energy. For men exist through energy. ||8||
madhusūdanaḥ - To dispel the doubt about how everything is strung on you, given the perception of taste and other qualities being inherent in water and such, he states "raso 'ham" in five verses. I, the essence, am the pure, sweet, subtle element that is the essence of all waters, pervading all waters, O son of Kunti. All waters are strung on me in that form. This should be explained similarly in all cases. This vibhūti is taught for meditation, so one should not be overly attached to it. Similarly, I am the radiance, the light in the moon and sun. The moon and sun are strung on me in the form of light in general. Likewise, I am the praṇava (oṃkāra) that pervades all Vedas, as the śruti states: "Just as all leaves are pierced by a pin, so is all speech pierced by oṃkāra." All speech means all Vedas. I am the pure sound, the subtle element pervading the ether. The manliness, the common essence of manhood pervading all men, that am I. All particulars are strung on me in the form of the universal, as should be understood everywhere through the Vedic examples of drums and such. ||8||
viśvanāthaḥ - As I exist in this world in my work as the inner controller, so I also exist as the cause in some cases and as the essence in effects like humans in other cases, as he states with "raso 'ham" in four verses. In water, taste is my vibhūti which is its cause. The same applies everywhere further on. Radiance means in the form of light. Praṇava is oṃkāra, the cause of all Vedas. In ether, sound is its cause. In men, manliness is indeed all special energy, the essence of humans. ||8||
baladevaḥ - He shows the truth with "raso 'ham" in five verses. I am the taste in water, existing in them through my vibhūti of the subtle element of taste, sustaining them. Without it, they cannot exist. In the moon and sun, I am the radiance, existing in them through my vibhūti of light, sustaining them. This should be understood similarly elsewhere. In all Vedas in their spoken form, I am their root, the praṇava. In the sky, the ether, I am characterized by the subtle element of sound. In men, I am the manliness, the fruitful energy. For they exist only through that. ||8||
bhg 7.9
puṇyo gandhaḥ pṛthivyāṃ ca tejaś cāsmi vibhāvasau |
jīvanaṃ sarva-bhūteṣu tapaś cāsmi tapasviṣu ||9||
I am the pure fragrance in earth and the brilliance in fire. I am the life in all beings and the austerity in ascetics. ||9||
śrīdharaḥ - Furthermore, I am the pure, unmodified fragrance, the subtle element of smell, which is the substratum of earth. Or, since the intention is to speak of being the substratum in the form of vibhūti, and since only pleasant fragrance is supreme as a vibhūti, it is said "pure fragrance". Similarly, in fire, I am the brilliance, the unbearable inherent radiance. In all beings, I am the life, the life-sustaining air. In ascetics like forest-dwellers, I am the austerity in the form of enduring dualities. ||9||
madhusūdanaḥ - I am the pure, fragrant, unmodified smell, the common essence of all earth called the subtle element, pervading the earth. The word "ca" (and) is for including the purity of taste and other qualities as well. For sound, touch, form, taste, and smell are inherently pure and unmodified; their impurity for beings is due to particular unrighteousness, not inherently - this should be understood. Similarly, in fire, I am the brilliance, the pure white-shining form with hot touch, which has the power to burn and illuminate everything. From the word "ca" (and), it should be understood that I am also the pure cool touch in air that refreshes those afflicted by heat. In all beings, in all living creatures, I am the life, the sustenance of breath, the lifespan. All living beings are strung on me in that form. In ascetics, those constantly engaged in austerity like forest-dwellers, I am the austerity, which is the ability to endure dualities like cold and heat, hunger and thirst. Ascetics are strung on me in that form, for without the qualifier there is no qualified. By "ca" (and) in "tapaś ca", all austerities are included - internal like one-pointedness of mind, and external like control of tongue, genitals, etc. ||9||
Viśvanātha -- Puṇya (virtuous) means unaltered fragrance, as stated by Amara. The word 'ca' (and) implies that taste and other qualities are also virtuous. Tejas (energy) is the essence in the form of the power to cook and illuminate all things, protect from cold, etc. Jīvana (life) is the essence of longevity. Tapas (austerity) is the essence of enduring dualities, etc. ||9||
Baladeva -- Puṇya (virtuous) is the unaltered fragrance characterized by its subtle element. The word 'ca' (and) also includes taste and other qualities as virtuous. In fire as vibhāvasu (the luminous one), tejas (energy) is in the form of the power to cook and illuminate all things, etc. In wind as śada, the virtuous touch that removes the distress of those afflicted by hot touch should be understood as me. Jīvana (life) is longevity, tapas (austerity) is enduring dualities. ||9||
bhg 7.10
Know Me, O Pārtha, as the eternal seed of all beings. I am the intelligence of the intelligent, and the prowess of the powerful. ||10||
Śrīdhara - Moreover, bīja (seed) means the power to produce similar effects in all mobile and immobile beings. Sanātana (eternal) means constantly threaded through all subsequent effects. Know that very seed as My manifestation, not as something that perishes with each individual. Similarly, I am the intelligence of the intelligent, the prowess of the powerful and bold. ||10||
Madhusūdana - If one thinks that all beings are threaded in their own seeds and not in You, it is not so, as stated in "bīja" (seed). That which is the one seed, the cause of all beings, both stationary and moving, sanātana (eternal), not dependent on any other seed, not different for each individual or impermanent - know that unmanifest seed of all to be Me alone, not different from Me, O Pārtha. Thus, it is appropriate that all are threaded in Me alone, the single seed of all. Moreover, I am the intelligence, the capacity for discerning truth from untruth, of those possessing such intelligence. The intelligent are threaded in Me in the form of intelligence, as it is said that in the absence of the qualifier, the qualified is absent. Similarly, tejas (prowess) is boldness, the power to subdue others and the quality of being unsubduable by others - I am that of those endowed with such prowess. The powerful are threaded in Me in the form of prowess. ||10||
Viśvanātha - Bīja (seed) means the unmodified cause known as pradhāna (primordial nature). Sanātana (eternal) means perpetual. Intelligence is the essence of the intelligent. ||10||
Baladeva - Know that I alone am the one eternal seed of all beings, mobile and immobile, not different for each individual or impermanent, known as pradhāna (primordial nature), the seed of all. I sustain them through that form of My manifestation; indeed, they flourish through devotion to that. Buddhi (intelligence) is that which discriminates between essence and non-essence. Tejas (prowess) is boldness, the power to subdue others and the quality of being unsubduable by others. ||10||
bhg 7.11
I am the strength of the strong, devoid of passion and desire. In beings I am the desire that is not contrary to dharma (righteousness), O best of the Bharatas. ||11||
Śrīdhara - Moreover, in "balam" (strength), kāma (desire) is the longing for unattained objects, which is rajasic. Rāga (attachment) is the coloring of the mind with excessive desire even when the desired object is obtained, synonymous with craving, which is tamasic. I am the strength of the strong that is devoid of these two. It means I am the sattvic power to perform one's ownHere is the English translation of the entire text, keeping all numbers and numerical references exactly as they appear in the original:
viśvanātha -- Puṇya is an unaltered fragrance, as stated by Amara. Puṇya also means pleasant. The word 'ca' indicates the accumulation of the auspicious nature of rasa and other qualities as well. Tejas is the essence in the form of the ability to cook and illuminate all objects, protect from cold, etc. Jīvana (life) itself is the essence of longevity. Tapas (austerity) itself is the essence in the form of enduring dualities, etc. ||9||
baladeva -- Puṇya is an unaltered fragrance characterized by tanmātra. The word 'ca' indicates the accumulation of the auspicious nature of rasa and other qualities as well. In fire as vibhāva, tejas is in the form of the ability to cook and illuminate all objects, etc. It should be understood that in air, from sound, I am the auspicious touch that removes the distress of those afflicted by hot touch. Jīvana is longevity, tapas is enduring dualities. ||9||
bhg 7.10
bījaṃ māṃ sarva-bhūtānāṃ viddhi pārtha sanātanam |
buddhir buddhimatām asmi tejas tejasvinām aham ||10||
śrīdhara - Moreover, bījam, etc. Know Me to be the eternal seed, the power to produce effects of the same kind, of all beings, mobile and immobile. It is eternal, inherent in all subsequent effects. Know that very seed to be My vibhūti (manifestation), not perishing with each individual. Similarly, I am the intelligence of the intelligent, the wisdom. I am the tejas (brilliance) of the brilliant, their boldness. ||10||
madhusūdana - If it is said that all beings are inherent in their respective seeds, but not in You, then it is not so, as stated in bījam, etc. Know Me alone to be the one eternal seed, the cause of all beings, stationary and moving, which is not different for each individual or impermanent, known as the unmanifest, not dependent on any other seed, O Pārtha. Thus, it is appropriate that all are inherent in Me alone, the seed of all. Moreover, I am the intelligence, the ability to discriminate between truth and untruth, of those possessing such intelligence. The intelligent are inherent in Me in the form of intelligence, as it is said that in the absence of a qualifier, there is no qualified. Similarly, I am the tejas, the boldness, the power to overcome others and the inability to be overcome by others, of those possessing such boldness. Those with tejas are inherent in Me in the form of tejas. ||10||
viśvanātha - Bījam means the unmodified cause known as pradhāna. Sanātanam means eternal. For the intelligent, intelligence itself is the essence. ||10||
baladeva - Know Me alone to be the one eternal seed of all beings, mobile and immobile, which is not different for each individual or impermanent, known as pradhāna, the seed of all. I sustain them with that form of vibhūti (manifestation). They are nourished by that which is devoted to Me. Buddhi is the ability to discriminate between essence and non-essence. Tejas is boldness, the power to overcome others and the inability to be overcome by others. ||10||
bhg 7.11
balaṃ balavatāṃ cāhaṃ kāma-rāga-vivarjitam |
dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha ||11||
śrīdhara - Moreover, balam, etc. Kāma is the desire for an unattained object, which is rajasic. Rāga is the coloring of the mind even when the desired object is attained, desiring more, which is synonymous with craving and is tamasic. I am the strength of the strong that is devoid of these two. It means I am the sāttvika strength, the ability to perform one's own dharma. I am the kāma (desire) that is not opposed to dharma, used only for procreation with one's own wife. ||11||
madhusūdana - Kāma is a specific mental state in the form of "May the unattained object be attained" even in the absence of means for attainment. Rāga is a specific mental state in the form of coloring, "May the attained object not be lost" even in the presence of causes for its loss. I am the strength of the strong that is especially devoid of these two, completely free from them, devoid of rajas and tamas, which is the sāttvika ability to sustain the body and senses for performing one's own dharma. The strong are inherent in Me in that form. The word 'ca' has the meaning of 'tu' and is in a different order. It means that only the strength devoid of kāma and rāga should be meditated upon as My form, not the strength of worldly people which is the cause of kāma and rāga.
The word rāga should be interpreted as meaning anger. Dharma means dharma-śāstra. Kāma that is not opposed to it, not prohibited, or in accordance with dharma, which is desire for permitted objects like wife, children, wealth etc. as approved by scripture, in relation to living beings - that I am. O best of the Bharatas! The meaning is that I am the basis of beings who have such scriptures-approved desires, being myself of that nature of scriptures-approved desire. ||11||
viśvanātha - Kāma means desire for one's livelihood etc. Rāga means anger, free from those two. The meaning is - not arising from those two. Dharma-aviruddha means useful only for producing children with one's own wife. ||11||
baladeva - Kāma means desire for one's livelihood etc. But rāga means excessive craving, which is the mind's attachment to obtaining even more of an object that has already been obtained. Bala means strength for practicing one's dharma, free from those two. The meaning is thus. Dharma-aviruddha means only for the purpose of producing children with one's own wife. ||11||
bhg 7.12
ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye |
matta eveti tān viddhi na tv ahaṃ teṣu te mayi ||12||
śrīdhara - Moreover, ye caiva etc. Whatever other sāttvika bhāvas like tranquility, self-control etc., rājasa ones like joy, pride etc., and tāmasa ones like sorrow, delusion etc. arise in beings due to their own karma - know that they arise from Me alone, being effects of My prakṛti's guṇas. Even so, I am not in them, meaning I am not dependent on them like a jīva. But they, being dependent on Me, exist in Me - this is the meaning. ||12||
madhusūdana - What is the use of such enumeration - ye caiva etc. Whatever other bhāvas, mental modifications, that are sāttvika like tranquility, self-control etc., those that are rājasa like joy, pride etc., and those that are tāmasa like sorrow, delusion etc. arise in beings due to ignorance, karma etc. - know that they arise from Me alone, as stated earlier "I am the source of all creation" etc. Or, all sāttvika, rājasa and tāmasa bhāvas should be explained as belonging to the insentient category, there being no reason for distinction. The word eva is for emphasizing the entirety. Even so, I am not in them - though arising from Me, I am not under their control or tainted by their modifications, like a rope is not tainted by the imagined snake etc. But those bhāvas are dependent on Me, having their existence and manifestation dependent on Me, like snake etc. imagined in a rope - this is the meaning. ||12||
viśvanātha - Thus some vibhūtis that are the cause of objects, the essence of objects, and also rākṣasas etc. have been stated. But enough with too much detail. Saying ye caiva etc., he states that everything dependent on Me is My vibhūti. Sāttvika bhāvas are tranquility, self-control etc. and devas etc. Rājasa ones are joy, pride etc. and asuras etc. Tāmasa ones are sorrow, delusion etc. and rākṣasas etc. Know them to be from Me alone, being effects of My prakṛti's guṇas. I am not in them, meaning I am not dependent on them like a jīva. But they exist only as dependent on Me. ||12||
baladeva - Having thus described some vibhūtis, he states all of them concisely with ye caiva etc. Know that all those bhāvas of mutually distinct natures - sāttvika etc., existing in beings as body, senses, objects and as their cause - endowed with their respective powers, arise from Me alone. But I am not in them, I do not have existence dependent on them. They have existence dependent on Me - this is the meaning. ||12||
bhg 7.13
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṃ jagat |
mohitaṃ nābhijānāti mām ebhyaḥ param avyayam ||13||
śrīdhara - Why do people not know You, the Lord of such nature? To this he says tribhiḥ etc. This world is deluded by these three types of guṇa-maya bhāvas mentioned before - desire, greed etc. which are modifications of the guṇas. Therefore it does not know Me. Of what nature? Beyond these bhāvas, untouched by them, their controller. Therefore unchanging, without modifications - this is the meaning. ||13||
madhusūdana - Given Your independence as the Supreme Lord, and Your eternal pure conscious nature as stated, how does the world which is of Your nature become saṃsārī? If it is due to not knowing Your nature of this kind, what is the cause of that? To this he says tribhiḥ etc. Deluded by these three types of guṇa-maya bhāvas mentioned before - all the bhāvas which are modifications of sattva, rajas and tamas guṇas, this entire world of living beings, made unfit for discrimination, does not know Me who am beyond these guṇa-maya bhāvas, the substratum of their imagination, extremely distinct from them, unchanging, devoid of all modification, non-dual, a mass of bliss, self-luminous, though immediate. And thus, due to not knowing its own nature, it appears to undergo saṃsāra. Alas, how unfortunate are the non-discriminating people! - thus the Lord shows His compassion. ||13||
viśvanātha - How do people not know You, the Supreme Lord of such nature? To this he says tribhiḥ etc. The world, meaning the multitude of jīvas born in the world, being deluded by the guṇa-maya bhāvas that have become natural - tranquility etc., joy etc., sorrow etc., does not know Me who am beyond these due to being nirguṇa, and unchanging, without modifications. ||13||
baladeva - Now showing His own nature to be meditated upon as distinct from the two śaktis, he states the attachment to them as the cause of not knowing it, with tribhiḥ etc. Deluded, made non-discriminating, by these three types of guṇa-maya bhāvas mentioned before - the products of My māyā's guṇas, the sāttvika etc. bhāvas which are subject to change every moment, existing as body, senses and objects according to their respective karmas, this entire world meaning the multitude of jīvas existing as devas, asuras, humans etc., does not know Me Kṛṣṇa who am beyond these sāttvika etc. bhāvas, untouched by them, an ocean of infinite auspicious qualities, a mass of knowledge and bliss, the Lord of all, unchanging, of undiminished nature. ||13||
bhg 7.14
This divine māyā (illusion) of mine, consisting of the guṇas (qualities), is difficult to overcome. However, those who surrender to me alone cross over this māyā. ||14||
Śrīdhara: Who then knows you? To this he says daivī (divine). Daivī means supernatural, extraordinary. Guṇa-mayī means composed of the modifications of the qualities like sattva. This māyā, which is the power of me, the Supreme Lord, is indeed difficult to overcome. This is well-known. Yet those who surrender to me alone, as indicated by the word eva, who worship with unwavering devotion, they cross over even this extremely difficult māyā. The implication is that they then know me. ||14||
Madhusūdana: One might doubt that the world, bound by the three guṇas of māyā which is beginningless as stated, can never transcend māyā due to lack of independence and inability to abandon it, as the cause of inability to discriminate reality is eternal. Anticipating this doubt, he states with daivī that transcendence of māyā is possible through knowledge of truth by taking exclusive refuge in the Lord. Daivī refers to what is established in scriptures like "One God hidden in all beings" [Śvetu 6.11], as residing in and having as its object the self-luminous, self-revealing, blissful consciousness that is without parts, as stated in "Only the partless consciousness itself shares the nature of being the substratum and object" [Saṃ.śārī 1.319]. This māyā is undeniable as it is directly perceived by the witness consciousness. The word hi implies it is also established by implication as the material cause of illusion. Guṇa-mayī means composed of the three qualities sattva, rajas and tamas. Like a rope of three strands, it is the cause of bondage due to its extreme strength. It belongs to me, the wielder of māyā, the supreme Lord, the cause of the entire world, omniscient and omnipotent. It is under my control and accomplishes the creation etc. of the world. Māyā is ignorance possessing the twofold power of concealment and projection, which obstructs the manifestation of truth and causes the appearance of untruth. It is the source of the entire universe, as stated in scripture: "Know māyā as prakṛti (nature) and the wielder of māyā as the great Lord" [Śvetu 4.19].
The process here is as follows: In the non-dual consciousness devoid of the distinction between individual soul, God and world, beginningless ignorance, which is transparent due to predominance of sattva, grasps a reflection of consciousness like a mirror reflecting a face. Then the supreme Lord is like the original face unaffected by the defects of the medium, while the individual soul is like the reflection affected by the defects of the medium. From the Lord, for the experience of the soul, the aggregate of body and senses along with the entire universe to be experienced by it is imagined to be produced in the sequence of ether etc. The consciousness conditioned by māyā which follows the Lord and soul like a face following the original and reflected faces is imagined as the witness. By that alone the māyā superimposed on it and its entire effect are illuminated. Hence the Lord says daivī from the perspective of the witness, and mama from the perspective of the original face-like Lord. Although there is only one individual soul as the reflection in ignorance, due to the difference in the mental impressions within ignorance, it is spoken of as plural here due to the difference in the limiting adjunct of the inner organ, as in "Those who surrender to me alone", "The evil-doers do not surrender", "Four kinds of people worship me", etc. In the Upaniṣads also: "He who awoke to this among the gods became that. So too among the sages, so too among humans" [Bau 1.4.10], etc.
When the difference in the limiting adjunct of the inner organ is not considered, since the limiting adjunct that causes individuality is one, it is spoken of as singular, as in "Know me also as the knower of the field in all fields" [Gītā 13.2], "Know both prakṛti and puruṣa to be beginningless" [Gītā 13.19], "The eternal living entity in this world is indeed a part of me" [Gītā 15.7], etc. And in the Upaniṣads: "In the beginning this was Brahman alone. It knew itself as 'I am Brahman'. Therefore it became all" [Bau 1.4.10], "One God hidden in all beings" [Śvetu 6.11], "Having entered with this living self" [Chāu 6.3.2], "The soul should be known as a part of the hundredth part of the tip of a hair divided a hundredfold; yet it is fit for infinity" [Śvetu 5.9], etc.
Although a reflection of Caitra in a mirror does not know itself or another as only the insentient part is reflected there, a reflection of consciousness knows itself and another due to being conscious. In the reflection view, only the state of being conditioned is imagined for the original consciousness. In the appearance view, though it is indefinable, it is different from the inert. As long as it does not know its identity with its original, it experiences thousands of modifications belonging to the limiting adjunct like a sun reflected in water experiences the movements etc. in the water. This is stated by duratyayā - it is difficult to overcome, impossible to cross over without direct realization of identity with the original Lord. Hence the soul, being limited by the inner organ, illuminating only what is connected to it through the senses etc., becomes a knower of little. Then thinking "I know, I act, I enjoy", it becomes subject to hundreds of misfortunes. If it worships through dedication the Lord who is the original, of infinite power, controller of māyā, all-knowing, giver of all results, ever of the nature of bliss, manifesting many incarnations to bless devotees, then due to the reflection in the reflection of what is offered to the original, it attains all human goals. Referring to this, Prahlāda said:
"This Lord, being full in himself, does not accept honor from an ignorant person out of compassion. Whatever honor one offers to the Lord, that accrues to oneself, like the beauty of a face to its reflection." [Bhp 7.9.11]
If the beauty of tilaka etc. is desired for a face reflected in a mirror, it should be applied to the original face. It is automatically reflected there; there is no other means to attain it. Similarly, whatever is offered to the original Lord, the soul which is His reflection attains; there is no other means for it to attain human goals. This is the meaning of the example and what is exemplified.
When his inner organ, through constant worship of the infinite Lord, becomes free from sin that obstructs knowledge and filled with merit conducive to knowledge, then in his extremely pure inner organ, like a perfectly clean mirror, through renunciation of all actions, tranquility, self-control, etc., approaching a teacher, hearing Vedānta statements, reflection and deep meditation, the thought "I am Brahman" as taught by the guru in the Vedānta statement "That thou art" arises, devoid of non-Self forms and having the form of pure consciousness. In that thought, the reflected consciousness immediately uproots ignorance along with its sphere, like a lamp dispelling darkness. Then from its destruction comes the destruction of the entire manifested universe along with that thought, as it is established in all systems that from the destruction of the material cause comes the destruction of the effect. The Lord states this: "Those who take refuge in Me alone cross over this māyā." Just as in Upaniṣadic statements like "One should meditate on the Self alone" [BAU 1.4.7], "One should know that Self alone" [BAU 1.4.10], "The wise one, knowing Him alone" [BAU 4.4.23], "Knowing Him alone one goes beyond death" [SvetU 6.15], here too the word "alone" in "Me alone" indicates exclusiveness. Those who take refuge in Me alone - the undivided Self of existence, consciousness and bliss, free from all limiting adjuncts - through the mental state produced by Vedānta statements, which is of the nature of non-dual direct realization, characterized by pure consciousness beyond description, the fruit of all good deeds, born from the maturation of meditation, opposed to all ignorance and its effects - they easily cross over this māyā which is otherwise insurmountable and the source of all misfortune, as the śruti states: "The gods have no power over him, for he becomes the Self" [BAU 1.4.10]. The meaning is that through the removal of all limiting adjuncts, they abide as pure existence-consciousness-bliss. The use of the plural is to accommodate the misconception of multiple selves based on differences of body, senses, etc.
Instead of saying "they see", by saying "they take refuge" the intended meaning is: Taking sole refuge in Me, constantly meditating on Me, Lord Vāsudeva, as the essence of infinite beauty, the abode of all arts, with lotus feet more beautiful than fresh lotuses, playing the flute incessantly, mind absorbed in the pastimes of Vṛndāvana, playfully lifting Mount Govardhana, the cowherd who destroyed wicked Śiśupāla, Kaṃsa and others, with feet stealing the essence of fresh cloud beauty, the embodiment of supreme bliss surpassing Brahmā's creation - they pass their days without being overcome by all the modifications of māyā's qualities. Rather, māyā herself, fearing "These devotees skilled in My pastimes are capable of uprooting me", departs from them like a courtesan from angry ascetics. Therefore, one desiring to cross māyā should constantly meditate on Me in this way - this too is intended by the Lord. Śrutis and smṛtis should be cited as authority for this. [14]
Viśvanātha: But then how do they transcend the delusion of the three guṇas? He answers with daivī. Daivī means belonging to the devas or souls who sport (dīvyanti) in sense pleasures, i.e. the deluder of those souls. Consisting of guṇas, by double meaning, like a great rope of three strands. My, the supreme Lord's, external potency māyā is insurmountable, uncrossable. In the rope sense, it means no one can cut or untie it. But "Have faith in My words" - touching His chest He says "Me" in the form of Śyāmasundara. [14]
Baladeva: If māyā consisting of three guṇas is eternal, how can the delusion caused by it be removed? He answers with daivī. This māyā of Mine, the supreme Lord, creator of the inconceivable, supremely wonderful, infinite universe, is divine, i.e. supernatural, extremely marvelous, being the instrument for creating such a universe. The śruti also says this: "Know māyā as prakṛti and the wielder of māyā as Maheśvara" [SvetU 4.10], etc. Consisting of guṇas means made of the three qualities sattva etc., and by double meaning tripled like a rope, extremely strong, the cause of bondage for souls. Hence insurmountable, uncrossable by them. In the rope sense, they are unable to cut or untie it. Although it is like this, still it can be overcome by devotion to Me, so he says mām. Those who take refuge in Me, the supreme Lord, controller of māyā, ocean of affection for My devotees, Kṛṣṇa, through association with such saints, they cross this limitless māyā like an ocean as easily as a puddle. Crossing it, they attain Me their master, of one taste with bliss, favorably disposed by grace. The word "alone" in "Me alone" indicates that taking refuge in others like Brahmā or Rudra does not allow crossing it. The śruti also says this: "Knowing Him alone" etc. The gods told Mucukunda:
"Choose any boon except liberation from us. The one eternal Lord of that is the imperishable Lord Viṣṇu alone." [BhP 10.51.20]
And Śiva told Ghaṇṭākarṇa: "Viṣṇu alone is the giver of liberation to all, there is no doubt." [14]
BhG 7.15
The evil-doers, the deluded, the lowest of men, do not take refuge in Me, their knowledge stolen by māyā, having resorted to the demoniac nature. [15]
Śrīdhara: If so, then why don't all worship You alone? He answers with na mām. Those who are lowest among men do not take refuge in Me, do not worship Me. The reason for their baseness: They are deluded, devoid of discrimination. Why? They are evil-doers, of sinful nature. Hence their knowledge, though arising from scripture and teachers' instructions, is stolen away by māyā. Therefore, having resorted to the demoniac nature that will be described as "Hypocrisy, arrogance, conceit, anger, harshness" etc., they do not worship Me. [15]
Madhusūdana: If so, then why do not all people take refuge in you, the Lord, to uproot māyā (illusion), the root of all misfortune, due to the obstruction of long-accumulated sins? The Lord answers this with "na mām" (not me). Duṣkṛtinaḥ (evil-doers) are those constantly associated with duṣkṛta (evil deeds), i.e. sin. Therefore, among men, they are the lowest, censured by the virtuous here and subject to thousands of misfortunes hereafter. Why do they always perform evil deeds that lead to misfortune? Because they are mūḍhāḥ (foolish), lacking discrimination between what brings benefit and what brings harm. Why don't they discriminate despite evidence? Because their knowledge is stolen by māyā (illusion), which has transformed into the mistaken identification with the aggregate of body and senses. Therefore, they have taken refuge in the demonic nature that will be described later, beginning with "pride, arrogance, conceit, anger, harshness" [Gītā 16.4], characterized by violence, untruth, etc., making them unfit to take refuge in me. They do not surrender to me, the Lord of all. Alas, how unfortunate they are! This is the implied meaning. ||15||
Viśvanātha: But then why don't some learned people also take refuge in you? To this he replies with "na mām" (not me). Those who are truly learned do take refuge in me. Only those who consider themselves learned do not take refuge in me. Duṣkṛtinaḥ means both evil-doers and those who are clever, i.e., false scholars. They are of four types: Some are mūḍhāḥ (foolish), animal-like ritualists. As it is said:
"Surely those who abandon the nectar of stories about Acyuta and listen to vile tales are like pigs eating feces, struck down by fate." [BhP 3.32.19]
And: "Who but a subhuman would not serve Mukunda?"
Others are the lowest of men who, having attained human birth through some devotion, later abandon devotion thinking it unnecessary for attaining the goal. Their lowness is characterized by the voluntary abandonment of devotion. Others, despite being learned in scriptures, have their knowledge stolen by māyā (illusion). They think that only the form of Nārāyaṇa in Vaikuṇṭha is attainable through eternal devotion, not the human-like forms of Kṛṣṇa, Rāma, etc. This will be stated later: "Fools disregard me when I assume a human form" [Gītā 9.11]. The idea is that even while surrendering to me, they do not truly surrender to me. Others have taken refuge in the demonic nature. Demons like Jarāsandha pierce my form with arrows. Similarly, they refute my form even in Vaikuṇṭha with fallacious arguments about visibility, etc. They do not surrender. ||15||
Baladeva: If those who surrender to you alone are liberated, then why don't some learned people also take refuge in you? He answers this with "na mām" (not me). Duṣkṛtinaḥ means both evil-doers and those skilled in scriptural meaning, i.e., false scholars. They do not take refuge in me. The śruti (scripture) also says thus:
"Living in ignorance, considering themselves wise,
The foolish wander about, led by the blind,
Like blind men leading the blind." [KaṭhU 1.2.5]
They are of four types: Some are foolish due to māyā (illusion), dull with rituals, considering me, Viṣṇu, as subordinate to ritual like Indra, dependent on karma like ordinary souls. Others are the lowest of men due to māyā (illusion), who despite attaining the highest human birth in brahmin families, become base through association with false literature. As it is said:
"Surely those who abandon the nectar of stories about Acyuta and listen to vile tales are like pigs eating feces, struck down by fate." [BhP 3.32.19]
Others, whose knowledge has been stolen by māyā (illusion), such as the followers of Sāṅkhya and other philosophies. Indeed, they deny Me as the Lord, who is well-known through thousands of Vedic texts as possessing the qualities of omniscience, supreme lordship, creatorship of all, and the ability to grant liberation. Instead, they imagine prakṛti (material nature) alone to be the creator of all and the giver of liberation. In this case, māyā is the cause, producing hundreds of such crooked and fallacious arguments. Some others, embracing an asura (demonic) nature due to māyā, are proponents of undifferentiated consciousness alone. Just as the asuras pierce My body, which is the source of all bliss, with arrows, similarly these people, using arguments of invisibility and such, refute My eternal conscious nature, which is well-established in the Vedas. In this case too, māyā is the cause, producing such understanding. ||15||
bhg 7.16
O Arjuna, four kinds of virtuous people worship Me: the distressed, the seeker of knowledge, the seeker of wealth, and the wise, O best of the Bharatas. ||16||
śrīdharaḥ - The virtuous ones indeed worship Me. They are of four kinds according to the gradations of their virtuous deeds, as stated in "four kinds". Those who have performed virtuous deeds in their past lives worship Me. They are of four types. The distressed, overwhelmed by calamities and such, if they have performed virtuous deeds in the past, then they worship Me. Otherwise, they wander in saṃsāra (cycle of rebirth) by worshipping minor deities. This should be understood similarly for the following types as well. The seeker of knowledge desires self-knowledge. The seeker of wealth desires the means of enjoyment either in this world or the next. And the wise one is the knower of the self. ||16||
madhusūdanaḥ - Those who are free from demonic nature, perform virtuous deeds, and are discriminating, they, being of four types according to the gradations of their virtuous deeds, worship Me and, by gradually becoming free from desires, cross over māyā by My grace. This is stated in "four kinds". Those people who are virtuous, having accumulated merits from past lives, whose births are fruitful, only they and no others worship Me, serve Me. O Arjuna! They are of four kinds: three with desires and one without desire. The distressed, afflicted by calamities such as enemies or diseases, desiring relief from them. Like the inhabitants of Vraja when Indra, angered by the breaking of his worship, caused rain. Or like the group of kings imprisoned by Jarāsandha. And like Draupadī when her clothes were being removed in the gambling hall. And like the elephant king when seized by a crocodile. The seeker of knowledge desires self-knowledge, is desirous of liberation. Like Mucukunda, or like Janaka of Mithila and Śrutadeva, and like Uddhava after the Mausala incident. The seeker of wealth desires the means of enjoyment either in this world or the next. In this world, like Sugrīva and Vibhīṣaṇa, and like Upamanyu. In the next world, like Dhruva. These three also cross over māyā by worshipping the Lord. Among them, the seeker of knowledge directly crosses over māyā upon attaining knowledge, while the distressed and the seeker of wealth do so by becoming seekers of knowledge - this is the distinction. Since the distressed and the seeker of wealth can become seekers of knowledge, and the seeker of knowledge can experience distress or desire for the means of knowledge, the seeker of knowledge is mentioned between the other two.
Thus, these three types of worshippers with desires have been explained. Now the fourth type, without desire, is described: "and the wise". Knowledge means direct realization of the Lord's truth; one who is always united with that is wise, has crossed over māyā, and is free from all desires. The word "ca" (and) indicates that any devotee with selfless love is included in the category of the wise. O best of the Bharatas, do not doubt whether you are a seeker of knowledge or a wise one, wondering "which type of devotee am I?" - this is the meaning. Among these, examples of wise, desireless devotees are Sanaka and his brothers, Nārada, Prahlāda, Pṛthu, and Śuka. Examples of pure loving devotees without desires are the gopīs, Akrūra, Yudhiṣṭhira, and others. Kaṃsa, Śiśupāla, and others, though constantly thinking of the Lord out of fear or hatred, are not devotees due to lack of loving attachment to the Lord. The nature, means, and types of devotion, which is in the form of loving attachment to the Lord, as well as the types of devotees, have been elaborately explained by us in the Bhagavad-bhakti-rasāyana, so we conclude here. ||16||
viśvanāthaḥ - Then who worships You? To this he replies with "four kinds". Those who have performed virtuous deeds, characterized by following the duties of varṇa (social class) and āśrama (life stage), they worship Me. Among them, the distressed are those afflicted by diseases and other calamities, desiring relief from them. The seeker of knowledge desires self-knowledge or knowledge of grammar and other scriptures. The seeker of wealth desires worldly and heavenly enjoyments such as land, elephants, horses, women, gold, etc. These three are householders with desires. The wise one has a purified inner consciousness and is a sannyāsī (renunciant) - this fourth type is without desires. Thus, these four types of qualified practitioners of devotion as the primary practice have been described. Among the first three, devotion is mixed with karma (action). In the last, fourth type, it is mixed with jñāna (knowledge). Later in the text, in "renouncing all gates" [Gītā 8.12], devotion mixed with yoga will also be described. Pure devotion unmixed with knowledge, action, etc., has already been mentioned at the beginning of the seventh chapter in "with mind attached to Me, O Pārtha" [Gītā 7.1]. It will be described again in the eighth chapter with "with mind fixed on Me alone, constantly" [Gītā 8.14], in the ninth chapter with two verses beginning "But the great souls, O Pārtha" [Gītā 9.13], and with "thinking of Me with single-minded devotion" [Gītā 9.22].
In this middle set of six chapters, the Lord has spoken of only two types of devotion: primary and pure. The third type, secondary devotion, which is seen in those engaged in karma, jñāna, and yoga for the accomplishment of their respective goals, is not designated as devotion due to its non-primary nature. Rather, due to the primacy of karma, etc., in those contexts, following the maxim "designations are based on what is primary", they are designated as karma, jñāna, or yoga. Those engaged in them are also designated as karmīs, jñānīs, or yogīs, not as devotees. The fruits are: for desire-motivated karma, heaven; for desireless karma, jñāna-yoga; for jñāna and yoga, nirvāṇa-mokṣa (liberation).
Now the result of devotion of two kinds is described. Among the predominant devotions, of the three beginning with ārta, the three karma-mixed devotions with desires have as their result the attainment of those desired objects. Due to the excellence of the object, at the end there is also the attainment of liberation characterized by residence in the same world as the Lord, with happiness and prosperity predominating, but not a fall like after enjoying heaven as a result of karma. As it will be said: "Even those who worship Me also come to Me" [Gītā 9.25]. The result of the fourth, which is mixed with knowledge and thus superior, is peaceful love, as in Sanaka and others. Due to the excess of the devotee's and the Lord's compassion, for some the result of that is the excellence of love, as in Śrī Śuka and others. If karma-mixed devotion is desireless, then its result is knowledge-mixed devotion. Its result has already been stated. Sometimes, even for those with devotion mixed with knowledge, karma, etc., there may be the love of servitude, etc., either due to natural disposition or due to impressions arising from association with devotees of the servant class, etc., but it is predominantly characterized by awareness of the Lord's majesty.
Now for pure devotion unmixed with knowledge, karma, etc., which has synonyms like ananya, akiñcana, uttama, etc., and which has many varieties, the result is becoming an associate of the Lord with love of servitude, friendship, etc., as has been explained many times in the commentary on Śrīmad-Bhāgavatam. Here also, due to the context, the distinction of devotion as a goal has been briefly shown. ||16||
Baladeva: Then who surrenders to You? To this he says "of four kinds". Those who are virtuous, very learned, endowed with duties appropriate to their class and stage of life, and with exclusive devotion to Me, worship Me. They are of four kinds. Among them, the distressed is one afflicted by enemies, troubles, etc., desiring their destruction, like Gajendra. The inquisitive is one desiring knowledge of the distinct nature of the self, like Śaunaka. The seeker of wealth is one desiring prosperity like kingdom, etc., like Dhruva. The wise one is one who has known Me as the supreme self, the whole of which he is a part, like Śuka. Among these, those beginning with the distressed have desires, but the wise one is desireless. The inquisitive is mentioned between the distressed and the seeker of wealth for the attainment of inquisitiveness in the next life for those two. ||16||
Bhagavad Gītā 7.17
Of these, the wise one, ever united and devoted to the One, is superior.
For I am extremely dear to the wise one, and he is dear to Me. ||17||
Śrīdhara: Among them, the wise one is superior - this is stated in "Of these". Among them, the wise one is superior. The reasons for this are: ever united, always fixed on Me; devoted to the One, whose devotion is to Me alone. For the wise one, due to the absence of identification with the body, etc., and the absence of mental distraction, being ever united and exclusively devoted is possible. Not for others. Therefore indeed I am extremely dear to him. And he to Me. Thus, for these four reasons - being ever united, etc. - he is superior. This is the meaning. ||17||
Madhusūdana: If it is objected that "The evil-doers, the deluded, the lowest of men do not surrender to Me" implies that those different from them, the virtuous, worship Me, and then their fourfold nature is shown by "Four kinds worship Me", so are they all equally virtuous? To this he says "and". Although all four kinds are certainly virtuous, due to the excess of virtue in the form of desirelessness and excess of love, from that:
Among those four kinds, the wise one, possessing knowledge of truth, free from all desires, is superior, surpasses all, is the most excellent. This is the meaning. Because he is ever united, always with mind absorbed in the Lord who is non-different from the inner self, due to the absence of distractions. Therefore he is exclusively devoted, whose devotion or attachment is to the Lord alone, due to the absence of other objects of attachment. For, the wise one finds Me, the supreme self non-different from the inner self, an object of love without conditions, to an extreme degree. And therefore he is extremely dear to Me, the supreme Lord. That the self is extremely dear is well-known in scripture and in the world. This is the meaning. ||17||
Viśvanātha: In expectation of the question "Who is superior among the four qualified for devotion?", he says: Among them, the wise one is superior, is the best. Ever united means he who is always united with Me. Due to his mind being controlled by the practice of knowledge, his mind is one-pointed. This is the meaning. The other three beginning with the distressed are not like this. This is implied.
If it is objected that every wise person worships You out of fear of the futility of knowledge, to this he says: whose one devotion is principal, predominant. Or, whose one devotion alone is thus due to having strong attachment, he is a wise one in name only. This is implied. I, in the form of Śyāmasundara, am extremely, excessively dear to such a wise one, impossible to abandon in both the stage of practice and accomplishment. According to the principle "As they approach Me" [Gītā 4.11], he is also dear to Me. ||17||
Baladeva: He states the superiority of the wise one among the four in "Of these". The wise one is superior, becomes the best. Because he is ever united and exclusively devoted. Due to the absence of desires like destruction of distress, etc., he is always in union with Me. For the distressed, etc., there is devotion to Me until the attainment of their desire, as the giver of that, but for the wise one devotion is to Me alone. Therefore the wise one is superior to them.
Not satisfied, he says "For extremely dear". For I am extremely dear to the wise one, an object of love. For he, immersed in the nectar-ocean of love for Me, does not think of anything else. To show that My love for him is limited, the word "extremely" is used. I, who am all-knowing and of infinite power, am unable to express it. This is the meaning. And that wise one is dear to Me according to the principle "As they approach Me" [Gītā 4.11], etc. My love for him is similarly limited. This is the meaning. ||17||
bhg 7.18
Noble indeed are all these, but the jñānin (knower) I deem to be my very self. For he, with mind steadfast, is established in me alone as the supreme goal. ||18||
śrīdharaḥ - Then do the other three devotees transmigrate? No, indeed not, as he says "udārāḥ" (noble). All these are indeed noble, great, and destined for liberation - this is the meaning. But the jñānin (knower) is deemed to be my very self - this is my firm conviction. Because that jñānin (knower), with mind steadfast, being solely focused on me, has taken refuge in me alone as the supreme goal, than which there is no higher, and does not consider any other fruit apart from me - this is the meaning. ||18||
madhusūdanaḥ - Then are the distressed and others not dear to you? No, due to the qualifier "exceedingly" used earlier, he says "udārāḥ" (noble). These - the distressed and others - though having desires, being my devotees, all three are indeed noble, indeed excellent, due to the accumulation of many good deeds from previous births. Otherwise, they would not worship me at all. Because we often see that the distressed, the seeker of knowledge, and the seeker of wealth who are averse to me are devoted to petty deities. Therefore, they are indeed dear to me. For no devotee, whether possessing knowledge or ignorant, is ever not dear to me. But as one's love for me is, so is my love for him - this is naturally established. Among these, for the three with desires, I am dear along with what they desire. But for the jñānin (knower), who is devoid of other desires, I alone am the object of unsurpassed love. Thus, he too is the object of my unsurpassed love - this is the distinction. Otherwise, I would not be grateful, and would be ungrateful. Hence the qualifier "exceedingly" was used earlier. Just as in "Whatever one does with knowledge, with faith, with the Upaniṣad, that indeed becomes more powerful", due to the intended meaning of the comparative suffix, even action performed without knowledge etc. does indeed become powerful. Similarly, from the statement "the jñānin devotee is exceedingly dear to me", it follows that one who is a devotee without knowledge is also dear. This is due to the intended meaning of the qualifier "exceedingly". For it is said: "In whatever way people surrender unto me, I reciprocate with them accordingly" [Gītā 4.11]. Therefore, the jñānin (knower) who knows me as the self. He is the very self, not different from me - this is my firm conviction. The word "tu" (but) indicates the special distinction of desirelessness and non-duality in contrast to the triad of those with desires and those who see duality. Because that jñānin (knower), with mind ever absorbed in me, has accepted me, the Lord, the infinite, the mass of bliss, the self, alone as the supreme, highest goal to be attained, the ultimate fruit, and does not consider any fruit apart from me - this is the meaning. ||18||
viśvanāthaḥ - Then are the distressed and the other three not dear to you? No, indeed not, as he says "udārāḥ" (noble). Those who worship me and accept something desired by them which I also wish to give, they are dear to me who am affectionate to devotees and a great giver - this is the meaning. But the jñānin (knower) is the very self, for he, while worshipping, does not desire anything from me like heaven or liberation. Thus, for me who am dependent on him, he is my very self - this is my opinion, my thought. Because he has resolved on me, of the form of Śyāmasundara, alone as the supreme, highest goal to be attained. Not on my formless nature, Brahman-nirvāṇa - this is the meaning. Thus, the jñānin (knower) who has devotion that is predominantly desireless is considered as his own self by the Lord who is affectionate to devotees. But the exclusive devotee is considered even higher than the self. As it is said: "Neither Brahmā nor Śiva nor Balarāma nor Lakṣmī nor even my own self is as dear to me as you are" [BhP 11.14.15]. "I do not desire my own happiness without my saintly devotees" [BhP 9.4.64]. "Though self-satisfied, he enjoyed" [BhP 10.29.42], etc. ||18||
baladevaḥ - Are not the distressed and others dear to you? Not so, due to the qualifier "exceedingly" used earlier, he says "udārāḥ" (noble). All these - the distressed and others - are indeed noble, generous. Amara defines "udāra" as "giver and great". Those who, while worshipping me, accept from me something desirable that I wish to give, they, bestowing affection for devotees on me, are great givers and dear to me - this is the meaning. But the jñānin (knower) is deemed to be my very self. Because that jñānin (knower), with mind dedicated to me, not desiring anything else from me, unable to remain even for a moment without me who am extremely dear, has resolved on me alone as the supreme goal to be attained. Therefore, for me who am unable to remain even for a moment without such a one, he is my very self. And it should not be said that Hari states his non-difference from the jīva of the jñānin (knower). Because knowledge-worship is not established, the fourfold division of worshippers is not established, and it contradicts the statements of difference in liberation. Therefore, due to extreme dearness alone, the use of "self" here is like in "Bhadrasena is my self". Others say it means "The self alone, the mind alone, is the opinion". ||18||
bhg 7.19
After many births, the man of knowledge surrenders unto Me, realizing that Vāsudeva is all. Such a great soul is very rare. [19]
Śrīdhara: He says that such a devotee of Mine is extremely rare, with "After many..." At the end of many births, having gradually accumulated some merit, in the final birth, becoming wise, he worships Me with the vision of the universal Self, seeing that all this moving and non-moving world is indeed Vāsudeva. Therefore, such a great soul with unlimited vision is very rare. [19]
Madhusūdana: Since it is thus, therefore "After many..." At the end of many births which are causes for gradually accumulating merit, in the final birth which is the fruition of all good deeds, knowing that Vāsudeva is all, he surrenders unto Me, the object of unconditional love, always worshipping Me as the object of all love. With the vision that all this and I are Vāsudeva, all love culminates in Me alone. Therefore, such a wise devotee of Mine, being a great soul with an extremely pure heart, is liberated while living, the most excellent - there is no other equal to him, and certainly none superior. Hence he is very rare, impossible to find even with difficulty among thousands of men. Thus it is fitting that he is the object of My unsurpassed love - this is the meaning. [19]
Viśvanātha: You say "They attain Me alone as the supreme goal", so that wise devotee attains You alone. But after how long does that wise man become qualified for devotion? To answer this, he says "After many..." The man of knowledge who sees Vāsudeva everywhere, realizing "Vāsudeva is all", surrenders unto Me after many births. By the power of accidental association with such a saintly person, he attains surrender to Me. And that wise devotee is a great soul with steady mind, very rare. As I have said "Among thousands of men..." An exclusive devotee is even rarer - this is the implication. [19]
Baladeva: If asked, what is the ultimate end of the distressed and others? He answers this with "After many..." The threefold devotee - the distressed and others - by the greatness of devotion to Me, after experiencing the highest sensual pleasures for many births and becoming detached from them, in the final birth, becoming wise by association with those who know My true nature, having attained knowledge of My true nature, surrenders unto Me. Then he attains Me - this is the meaning. He describes the form of knowledge with "Vāsudeva..." Kṛṣṇa, the son of Vasudeva, alone is everything. The meaning is: All things have their existence, continuance and activity dependent on Kṛṣṇa. For that which is dependent in its existence and continuance is called the life-breath, as stated in the Chāndogya: "They do not call them speech, nor eyes, nor ears, nor minds. They call them life-breath alone, for the life-breath alone becomes all these." [Chāndogya Upaniṣad 5.1.15] Here they say the meaning is: All things are pervaded by Vāsudeva, therefore all is Vāsudeva. Arjuna will say "You pervade all, therefore You are all." [Gītā 11.40] He, having ceased all other desires, desiring Me alone, with a most magnanimous mind devoted to Me, offering his very self to Me, is very rare even among millions of wise men. This wise man should be understood as having the characteristics described in "The wise man is indeed very dear to Me" [Gītā 7.17] etc. [19]
Bg 7.20
Those whose knowledge has been carried away by various desires surrender to other deities, following their own nature, observing this or that rule. [20]
Śrīdhara: Thus it has been said that even those with desires, worshipping the Supreme Lord alone to fulfill their desires, gradually become free upon attaining their desires. But those who are extremely passionate and ignorant, overwhelmed by desires, serve minor deities and continue in transmigration - this he says in four verses beginning with "desires". Those whose discrimination has been carried away by those various desires relating to sons, fame, victory over enemies, etc., worship other minor deities like spirits, ghosts, yakṣas, etc. Doing what? Accepting this or that rule like fasting, etc. prescribed for worshipping those respective deities. Moreover, being controlled by their own nature, their previous habits and impressions. [20]
Madhusūdana: Those whose knowledge - inner faculty - has been carried away, turned away from Lord Vāsudeva and directed towards minor deities imagined to be givers of particular results, by those various petty desires relating to enchanting, paralyzing, attracting, subjugating, killing, driving away, etc., which are considered impossible to obtain through service to the Lord - they surrender to other deities, minor deities other than Lord Vāsudeva, following this or that rule well-known for worshipping those respective deities, such as chanting, fasting, circumambulation, prostration, etc., desiring to attain those petty results. Even among minor deities, some worship only a particular one, being controlled by their own nature, their unique previous habits and impressions. [20]
viśvanātha - It is understood that even those who worship you with desires, such as the distressed, achieve success. But what is the fate of those distressed and others who worship other deities with desires for relief from suffering, etc.? Anticipating this question, he speaks the four verses starting with "kāmais". "Hṛta-jñānā" means those whose intelligence is lost, thinking that deities like the sun quickly remove afflictions like disease, but not Viṣṇu. "Prakṛtyā" means controlled by their own nature, implying that their corrupt nature turns them away from surrendering to me. ||20||
baladeva - Thus it has been said that even those who worship me with desires are liberated by the greatness of devotion to me. But those who worship other deities desiring quick pleasures continue in samsāra (cycle of rebirth), as stated in the four verses starting with "kāmais". "Hṛta-jñānā" means those whose knowledge is stolen by desires for relief from suffering etc., thinking that deities like the sun quickly remove diseases etc., but not Viṣṇu - thus their intelligence is destroyed. Controlled by their own nature and tendencies, their nature itself is such that it turns them away from surrendering to me. ||20||
bhg 7.21
yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitum icchati |
tasya tasyācalāṃ śraddhāṃ tām eva vidadhāmy aham ||21||
śrīdhara - Among those who worship specific deities, "yo yo" etc. means: Whichever devotee desires to worship with faith whichever form of deity, which is actually my own form, I as the inner controller make that devotee's faith in that particular form steady and firm. ||21||
madhusūdana - It should not be doubted that by the grace of those deities, they too will develop devotion to the supreme Lord Vāsudeva, because "yo ya" etc. means: Among them, whichever desirer wants to worship whichever deity form with faith arising from the force of past life impressions, I as the inner controller make that devotee's faith in that very deity form steady, as obtained from previous impressions. I do not make their faith directed towards me. In the explanation "tām eva śraddhām", the non-connection of the relative pronoun is clear, so it is explained by supplying the word "prati". ||21||
viśvanātha - Do not say that those deities, being pleased by worship, will produce faith in devotion to you for the benefit of their respective worshippers. For those deities are unable to produce faith even in devotion to themselves, what to speak of devotion to me. He says "yo ya" etc. I alone as the inner controller make their faith directed only towards that particular deity form of mine like the sun etc., which they wish to worship, not towards myself. Not that deity does so. ||21||
baladeva - As the inner controller of all, the great cosmic power, wishing the welfare of all, I alone produce faith in those deities, make them worship them, and grant fruits according to that worship. Those deities do not have that power. With this intention he speaks two verses starting with "ya". Whichever distressed etc. devotee desires to worship with faith whichever form of mine like the sun etc., for that devotee I alone produce steady faith directed only towards that particular deity, not towards me. The śruti also states that those deities are my body: "He who dwells in the sun, whom the sun does not know, whose body the sun is" [BAU 3.7.9] etc. ||21||
bhg 7.22
sa tayā śraddhayā yuktas tasyā rādhanam īhate |
labhate ca tataḥ kāmān mayaiva vihitān hi tān ||22||
śrīdhara - Then "tayā" etc. means: That devotee, endowed with that firm faith, strives to worship that form. And from that, he obtains the desired objects that were conceived. But those objects are indeed ordained by me alone, the inner controller of those deities. This is clear because those deities are also dependent on me and are my forms. ||22||
madhusūdana: With that steady faith ordained by me, he who is desirous performs worship (ārādhana) of that deity's form. Even without the prefix, the verb rādhayati means "to worship". With the prefix, the long ā is heard. And from that, he obtains those desired objects from that deity's form, which were previously conceived. Indeed by me alone, the omniscient giver of the fruits of all actions, the inner controller of those deities, those objects are ordained and created at the time of ripening of those fruits. Hita means "pleasing to the mind", or it is one compound word. Even if not beneficial, the meaning is that they are perceived as beneficial. ||22||
viśvanātha: Īhate means "performs". He obtains the desired objects, which are the fruits of worship, from worshipping those respective deities. And those desired objects also cannot be fully granted by those deities, thus he says "ordained by me alone" means fulfilled by me. ||22||
baladeva: Sa tayā means "he performs". From that, from worshipping those respective deities who are forms of me. Kāmān means the fruits mentioned in those respective places. Mayaiva means created by me alone. Although that worshipper does not have that knowledge, still thinking "this faith is regarding a form of me", I bestow the fruits - this is the meaning. ||22||
bhg 7.23
antavat tu phalaṃ teṣāṃ tad bhavaty alpa-medhasām |
devān deva-yajo yānti mad-bhaktā yānti mām api ||23||
śrīdhara: Thus, even though all deities are indeed forms of me, the soul of all, and therefore worshipping them is actually worshipping me alone, and I alone am the giver of fruits there also, still there is a difference in the fruits for those who directly worship me and for them, as stated in "But finite". For those of limited intellect, with restricted vision, even the fruit given by me is finite and perishable. This is explained in "Those who worship deities". Deva-yaja means those who worship deities. They attain the finite deities. But my devotees attain me, who am beginningless, endless, supreme bliss. ||23||
madhusūdana: Although all deities are indeed forms of me, the soul of all, and therefore worshipping them is actually worshipping me alone, and I alone as the inner controller am the giver of fruits everywhere, still there is a difference in the fruits for those who directly worship me and for them, caused by discrimination and non-discrimination of reality, as stated in "But finite". For those of limited intellect, unable to discriminate reality due to dull intelligence, that fruit arising from worshipping those respective deities, though ordained by me, is indeed finite, indeed perishable, unlike the infinite fruit for my discriminating devotees - this is the meaning. Why? Because those who worship deities, being devoted to worshipping deities other than me, attain the finite Indra and other gods. But my devotees, the three types of those with desires, first obtain their desired objects by my grace. And by the use of the word api, then by the maturation of meditation on me, they attain me, the infinite mass of bliss, the Lord. Thus even though both my devotees and devotees of other deities have desires, there is a great difference. Therefore it was well said "All these are indeed noble". ||23||
viśvanātha: But for those devotees of other deities, that fruit born of worshipping those respective deities is finite, perishable, temporary. Now, you make the fruit perishable for devotees of other deities but imperishable for your own devotees, though the effort in worship is equal - is this not injustice in you, the Supreme Lord? To this he says there is no injustice: Those who worship deities attain only the deities. Those who worship me attain me. This is the meaning: Those who worship something indeed attain that - this is indeed justice. When the deities themselves are perishable, how can their devotees be imperishable? How much less can their worship or its fruit not perish? Therefore their devotees are called of limited intellect. But the Lord is eternal, his devotees are also eternal, and their devotion and its fruit are all indeed eternal. ||23||
baladeva: Now if the deities are your forms, then shouldn't the fruit be the same for devotees of deities and your devotees? To this he says "But finite". For those of limited intellect who worship with the understanding of just the sun god etc., not understanding them as my forms, that fruit is small and perishable. But for those who worship understanding them as my forms, the fruit is infinite and imperishable - this is the meaning. Because those who worship the sun and other gods attain them who have limited enjoyments and limited lifespans. But my devotees attain me alone, whose form, qualities and glories are eternal and unlimited - thus there is a great difference in the fruit of worship which is infinite and imperishable - this is the meaning. ||23||
bhg 7.24
The unwise think of Me, who am unmanifest, as having become manifest. They do not know My supreme nature, which is changeless and unsurpassed. ||24||
Śrīdhara: Why do not all worship You alone, abandoning other deities, when the effort is the same and there is a great difference in the result? To this He replies with "avyaktam". The dull-witted think of Me, who am unmanifest (avyakta) and beyond the material world, as having attained manifestation (vyakti) in the form of a human, fish, tortoise, etc. The reason for this is that they do not know My supreme nature (para bhāva). What kind of nature? Imperishable (avyaya) and eternal. There is no nature higher than Mine. Therefore, seeing Me, the Supreme Lord, who has playfully manifested various pure and powerful forms for protecting the world, as equal to other deities with physical bodies created by their own karma, the dim-witted do not greatly respect Me. Instead, they worship other deities who give quick results. The meaning is that they obtain temporary results in the manner described. ||24||
Madhusūdana: Thus, even though devotion to the Lord yields the highest result, why are most beings averse to the Lord? The Lord states the reason for this with "avyaktam". The unwise, lacking discrimination, consider Me, the unmanifest (avyakta) Lord who was incapable of action before taking on a body and who has now attained manifestation (vyakti) through limitation by a physical body in Vasudeva's home, to be some ordinary soul. Or, they consider Me, who am unmanifest as the cause of everything, to have attained manifestation in the form of various incarnations like the fish, tortoise, etc.
Why do these souls not distinguish You? To explain the reason given as "unwise", he elaborates: Not knowing My supreme nature (para bhāva), which is the form of the cause of everything, imperishable and eternal, as well as My unsurpassed nature which is without attributes, supreme, of unexcelled and unparalleled supreme bliss, infinite - not knowing this nature of Mine, they consider Me to be some ordinary soul due to seeing actions resembling those of souls. Therefore, considering Me as non-divine, they abandon Me and worship other well-known deities. Consequently, they obtain only temporary results. This is the meaning. Later it will also be said: "Fools disregard Me when I assume a human form" [Gītā 9.11]. ||24||
Viśvanātha: Let alone the dull-witted devotees of other gods, even those who have seen all scriptures including the Vedas do not know My truth.
"Yet, O God, only those graced by even a trace of the mercy of Your lotus feet
Know the truth of Your greatness, O Lord, and no one else, even after long contemplation."
[BhP 10.14.29]
Thus even Brahmā said to Me. Therefore, except for My devotees, all have little intelligence regarding knowledge of My truth, as he states with "avyaktam". The unintelligent think that I, who am the formless Brahman beyond the material world, have taken birth in Vasudeva's home in an illusory form, since only the illusory form is visible. This is because they do not know My supreme nature (para bhāva) which is beyond illusion, My true form, birth, activities, pastimes, etc. What kind of nature? Imperishable (avyaya), eternal, unsurpassed (anuttama), supreme. The Medinī lexicon states: "Bhāva means existence, nature, intention, effort, self, birth, action, play, objects." The eternal nature of the Lord's true form, qualities, birth, activities and pastimes as without beginning or end has been established by the venerable Rūpa Gosvāmī in the Bhāgavatāmṛta text. The venerable Svāmī has also stated: "My supreme nature, true form, is imperishable, eternal, a form of pure exalted goodness." ||24||
Baladeva: Now, what to speak of the dull-witted worshippers of other gods, even those well-versed in the Upaniṣads but devoid of devotion to Me do not have knowledge of My truth - with this intention he speaks "avyaktam". The unwise (abuddhayaḥ), those devoid of correct understanding of My truth, think that I who am unmanifest (avyakta), being beyond the senses due to My self-luminous form, have become manifest (vyakti) and an object of the senses. They say I am equal to other princes, born to Devakī from Vasudeva through virtuous action. This is because, lacking association with those who know Me, they do not know My supreme (para), imperishable (avyaya), unsurpassed (anuttama) nature (bhāva).
The Medinī lexicographer states: "Bhāva means existence, nature, intention, effort, self, birth, action, play, objects, glory, wise, creatures."
Those devoid of devotion to Me do not grasp My nature characterized by true form, qualities, birth, pastimes, etc. as supreme beyond illusion, imperishable, eternal, unsurpassed and supreme, but rather as illusory, impermanent and ordinary like others. This is the meaning. My true form is of the nature of knowledge and bliss alone, as in "Brahman is knowledge, bliss" etc. His host of qualities like omniscience etc. are intrinsic to His nature, as in "He is of the nature of infinite auspicious qualities" etc. Birth is only a manifestation, as in "Though unborn, He manifests" etc. However, "The unmanifest becomes manifest to devotees by grace alone" [MBh 12.323.18].
"You cannot see Him, O Bṛhaspati, nor can we. Only one whom He graces is able to see Him." Thus it is said. ||24||
bhg 7.25
I am not manifest to all, being covered by yoga-māyā (divine illusion).
This deluded world does not recognize Me, the unborn and imperishable. ||25||
Śrīdhara: He explains the reason for their ignorance in "nāham" etc. I am not manifest (prakaṭa) to all people, but only to My devotees. Because I am covered by yoga-māyā. Yoga is My inconceivable play of wisdom. That itself, being skilled in creating illusion. Covered by that, therefore being bewildered in knowledge of My true nature, this world does not know Me, the unborn and imperishable. ||25||
Madhusūdana: Now, even at the time of birth, having manifested the divine form residing in Śrī Vaikuṇṭha which is meditated upon by all yogis, and at present adorned with divine ornaments like Śrīvatsa, Kaustubha, garland, crown, earrings etc., holding conch, lotus, mace and discus in four arms, mounted on the glorious Garuḍa, with great opulence like coronation performed by all the gods, conqueror of all gods and demons, engaged in various divine sports, the crest-jewel of all avatars, directly the Lord of Vaikuṇṭha, descended to earth for relieving the sufferings of all worlds, with a form that is the essence of unsurpassed beauty not found in Brahmā's creation, bewildering the creator with childhood pastimes, wearing divine yellow garments bright as sunbeams, the incomparable dark-complexioned beauty, defeating Indra by taking away the Pārijāta tree, victorious over Śiva in the battle with Bāṇa, conqueror of all gods and demons, taking away everything including the lives of great demons like Naraka, bestowing great opulence on extremely poor devotees like Śrīdāma, bearing sixteen thousand divine forms, possessing immeasurable greatness of qualities, praised by great sages like Nārada and Mārkaṇḍeya - how can even the undiscriminating have a human or individual soul conception of You? To remove this doubt of Arjuna, the Lord says "nāham" etc.
I am not manifest in My own form to all people. But the intention is that I am manifest to some of My devotees. He states the reason why He is not manifest to all people - "covered by yoga-māyā". Yoga is My will, māyā is subservient to that will, yoga-māyā is the illusion that acts according to My will that these non-devotees should not know Me in My true form, completely covered by that, though the cause of knowledge is present, made unfit to be an object of knowledge. Therefore, what was said earlier "not knowing the supreme nature" - the cause of that is only My will, is thus explained. Therefore, being deluded, with knowledge covered by My māyā, this world different from the four types of devotees, though the cause of knowledge is present, does not recognize Me, the unborn, imperishable, beginningless, endless Supreme Lord, but with mistaken vision considers Me just some human - this is the meaning. That illusion covers existing reality and shows something non-existent - this is well-known even for worldly illusion. ||25||
Viśvanātha: Now, if You have eternal form, qualities and pastimes, then why is Your eternal existence not seen? He answers this in "nāham" etc. I am not manifest to all people existing in all places and times. Just as though always resplendent with qualities, pastimes and associates, only sometimes in some universes. Moreover, just as the sun is not always visible to people due to being covered by Mount Sumeru, but only sometimes, similarly I am also covered by yoga-māyā. And just as the sun, though always fully present in the middle of the sphere of light for beings existing in the sphere of light, is not manifest to people of all times and places, but only to those in certain regions like Bhārata etc. at certain times, similarly for Me also.
Just as the sun of the true form is always visible in its own abodes, similarly why is Kṛṣṇa present in Kṛṣṇa's abode of Mathurā, Dvārakā etc. not visible to people there now? It is said: If Sumeru had been in the middle of the sphere of light, then the sun covered by it would not have been visible. But there in Mathurā etc., the abode of the sun Kṛṣṇa, yoga-māyā which is like Sumeru is always present, therefore the sun Kṛṣṇa covered by that is not always visible. But only sometimes - thus all is without fault. Therefore the deluded world does not recognize Me, of dark beautiful form, son of Vasudeva, imperishable, free from illusory birth etc. Therefore, ultimately abandoning even Me, an ocean of auspicious qualities, they worship only the featureless Brahman which is My impersonal form. ||25||
Baladeva: Now, non-devotees see You just like devotees do - how is it that You are manifest only to devotees by Your grace? He answers this in "nāham" etc. Only to devotees am I manifest as eternally conscious, full of bliss, possessing infinite auspicious qualities and activities, but not to all non-devotees also. Because I am covered by yoga-māyā, by the illusion that is skilled in deluding those averse to Me, with surroundings concealed - this is the meaning. As it is said - "Salutations to Brahman whose glory is concealed by the curtain of māyā". This world deluded by māyā does not recognize Me, though of superhuman divine power and worshipped even by Brahmā, Rudra etc. Of what kind? Unborn, free from birth, therefore imperishable, with nature, power, omniscience etc. never lost - this is the meaning. ||25||
bhg 7.26
I know all past, present and future beings, O Arjuna, but no one knows Me. ||26||
Sridhara: It was said that they do not know My supreme nature. Showing that same supreme nature of Himself through His unobstructed power of knowledge, He speaks of others' ignorance in "I know". I know all beings of the past that have perished, those existing in the present, and those that will exist in the future - all moving and non-moving beings existing in the three times. This is because I am the shelter of māyā. It is well-known that māyā does not delude its own shelter. But no one knows Me, being deluded by My māyā. For it is well-known in the world that māyā is dependent on its shelter and deludes others. ||26||
Madhusudana: Therefore, because He deludes all through māyā which is under His control, and because His own knowledge is unobstructed, He says "I know". I, whose knowledge of everything is unobstructed, though deluding all worlds through māyā, know all beings of the past that have long perished, those existing in the present, and those that will exist in the future - thus all moving and non-moving beings existing in the three times. O Arjuna, there is no doubt that I am the all-knowing Supreme Lord - this is the meaning. But Me - the word "but" indicates obstruction of knowledge. Me, though all-seeing, like a magician, no one knows except My devotee who is a fit recipient of My grace, due to being deluded by My māyā. Thus, because of lack of knowledge of My true nature, most beings do not worship Me - this is the intention. ||26||
Visvanatha: Moreover, because māyā does not delude its own shelter, the external māyā and the internal yogamāyā do not cover My knowledge - this He states in "I know". But Me, no ordinary or extraordinary being, even great Rudra and other great omniscient ones, knows completely, due to covering of knowledge by māyā and yogamāyā respectively - this is the idea. ||26||
Baladeva: If it is said that due to being covered by māyā, You become ignorant like a jīva, to this He replies "I know". Indeed, māyā which is under My control, overpowered by My brilliance, serving Me from afar like a curtain, does not cause any change in Me - this is the meaning. But "one who knows Me" means a knower of Me is extremely rare even among millions. ||26||
Bg 7.27
icchā-dveṣa-samutthena dvandva-mohena bhārata |
sarva-bhūtāni saṃmohaṃ sarge yānti parantapa ||27||
Sridhara: Thus having spoken of living beings' ignorance of the Supreme Lord due to being objects of māyā, He now states the cause for the firmness of that very ignorance in "Desire". Sarga means "that which is created". When the gross body is produced, there is desire for what is favorable to it, and aversion to what is unfavorable. The delusion arising from these two, caused by dualities like cold-heat, pleasure-pain, etc. leads to loss of discrimination. By this, all beings go into deep delusion. They become firmly convinced "I am happy", "I am sad", etc. Thus, due to lack of knowledge of Me, they do not worship Me - this is the idea. ||27||
Madhusudana: He states another reason for the obstruction of knowledge of the Lord's true nature through yogamāyā, namely excessive identification with the aggregate of body and senses followed by attachment to enjoyment, in "Desire". All beings go into delusion, incapacity for discrimination, at the time of sarga, production of the gross body, due to delusion arising from desire and aversion towards agreeable and disagreeable objects, caused by dualities like cold-heat, pleasure-pain, etc., with the misconception "I am happy", "I am sad", etc. O Bharata, O Parantapa - the meaning of these two vocatives is that the enemy called dvandva-moha (delusion of duality) is not able to overcome you due to your family greatness and innate power. Indeed, there is no being free from desire and aversion. And one overcome by these cannot have knowledge even of external objects, what to speak of the Self. Thus, due to their inner faculties being agitated by attraction and aversion, no beings know Me, the Supreme Lord who is their very Self. Therefore they do not worship Me, though I am worthy of worship. ||27||
viśvanāthaḥ - In response to the question of when the jīvas (souls) become deluded by His māyā (illusion), He says "icchā" (desire). At the time of creation, at the beginning of the manifestation of the universe, all beings, all jīvas, become completely deluded. By what? By the icchā (desire) and dveṣa (aversion) arising from past karma, the desire for favorable sense objects and aversion to unfavorable ones. From these arise the dvandvas (dualities) of honor and dishonor, heat and cold, etc., pleasure and pain, male and female, and moha (delusion) - "I am honored and happy", "I am dishonored and miserable", "This woman is mine", "This man is mine", etc. - this type of ignorance-based delusion. Due to this, they attain extreme attachment to wife, children, etc. Therefore, those who are extremely attached are not qualified for devotion to Me. As I will tell Uddhava:
"One who has somehow or other developed faith in hearing and chanting about Me, and who is neither completely detached from material life nor very much attached to it, is eligible to achieve perfection through the practice of bhakti-yoga." [bhp 11.20.8]
baladevaḥ - Why is one who knows You so rare? He answers this with "icchā". At the very time of their own creation, all beings fall into delusion. By what? He says "by the delusion of duality". The delusion arising from the dualities of honor and dishonor, pleasure and pain, female and male - "Honored, I will be happy; dishonored, I will be miserable", "This is my wife", "This is my husband" - this kind of obsessive thinking. What kind? He says "icchā". In the previous life, whatever desires and aversions arose, by those persisting as impressions, they arise again in the next life - this is the meaning. Icchā means attachment. Thus, since all beings are deluded, one who knows Me is very rare. ||27||
bhg 7.28
yeṣāṃ tv anta-gataṃ pāpaṃ janānāṃ puṇya-karmaṇām |
te dvandva-moha-nirmuktā bhajante māṃ dṛḍha-vratāḥ ||28||
śrīdharaḥ - Then why are some seen worshiping You? To this he says "yeṣām". Those who are of virtuous conduct, whose sins, which obstruct everything, have come to an end, they, freed from the delusion caused by duality, worship Me with firm vows as one-pointed devotees. ||28||
madhusūdanaḥ - If all beings fall into delusion, how then was it said "four kinds of people worship Me"? True, due to their abundance of good deeds, their sins are destroyed, thus he says "yeṣām". Those people who are different from others, whose lives are fruitful, who are of virtuous deeds, who are accustomed to performing virtuous acts over many lifetimes, by those various virtuous deeds, their sins which obstruct knowledge have come to an end, have reached their conclusion. They, due to the absence of sin, are naturally freed from the delusion of duality caused by it, the misconception born of attachment and aversion, etc., having abandoned it as unfit to return. Firm in their vows, unwavering in their resolve that "The Lord alone is to be worshiped, and He is of this form alone" - with such knowledge free from doubt of invalidity born of authority, they worship Me, the Supreme Self, having taken exclusive shelter in Me. Only such people are referred to by the word "pious" in "four kinds of people worship Me". Thus, "all beings fall into delusion" is the general rule. Among them, those who are pious worship Me free from delusion - this is the exception. So there is no contradiction. This same general rule was also stated earlier in "by the modes consisting of three qualities". Therefore, one should always strive to accumulate virtuous deeds that purify the existence. This is the purport. ||28||
viśvanāthaḥ -- Then, who is qualified for devotion? To answer this, he says those whose sinful reactions have come to an end (anta-kālaṃ), meaning they are in a diminishing state, but not completely destroyed. For them, when the mode of goodness increases, the mode of ignorance decreases. When that happens, its effect of delusion also decreases. When delusion decreases, they indeed worship me without excessive attachment through accidental association with my devotees. But those whose sins have been completely destroyed through the practice of devotional service are fully freed from delusion and worship me with firm determination, having attained steadiness. It should not be thought that only pious activities are the cause of all types of devotion.
"Even one who strives diligently cannot attain Me by yoga, sāṅkhya, charity, vows, austerities, sacrifices, explaining scriptures, studying scriptures, or renunciation." [bhp 11.12.9]
Thus it is said by the Lord. It has been established many times that pious activities are not the cause or shelter of pure devotional service. ||28||
baladevaḥ -- If it is said that some people's devotion to You is observed but should not exist, since it was stated that all beings fall into delusion at the time of creation, to this he replies: For those living entities whose sins have been destroyed by the accidental glance of a great soul, as it is remembered: "The devotees of Viṣṇu move about to purify the worlds." [bhp 11.2.28] What kind of people? He says "pious" (puṇya). Pious means pleasing activities in the form of being seen by great souls. Amara says "puṇya" also means beautiful. They, with firm vows, having attained steadiness through association with great souls, freed from the delusion of duality, knowing My true nature, being saintly, worship Me. ||28||
bhg 7.29
Those who take shelter of Me, striving for liberation from old age and death, know that Brahman, the whole spiritual nature, and all action in its entirety. ||29||
śrīdharaḥ -- Thus, those who worship Me, knowing all that is to be known, become fulfilled. He says this in the verse beginning with "jarā" (old age). Those who strive, taking shelter of Me, for freedom from old age and death, for their removal, they know that supreme Brahman. They also know the entire spiritual nature (adhyātma), meaning they know the pure soul which is different from the body, etc., by which that (Brahman) is to be attained. They also know all action along with its secrets, which are the means to attain that. ||29||
madhusūdanaḥ -- Now, to raise Arjuna's questions, two verses that are like aphorisms are spoken. The next chapter will be like a commentary on these. "jarā" (old age), etc. Those who are disgusted with the sufferings of worldly existence, for liberation from old age and death, meaning for the removal of the various unbearable sufferings of worldly existence like old age, death, etc., taking shelter of Me, the qualified Supreme Lord who is the sole cause of that, turning away from everything else and surrendering, strive, meaning they perform prescribed duties offering the results to Me without desire for fruits. They, gradually becoming pure in heart, know Me, the pure supreme Brahman, the unqualified object denoted by "tat" (that), who am the substratum of māyā and the cause of the world. And they know all action without exception, which is the means of knowing both of those (the qualified and unqualified aspects), like approaching a guru, hearing, contemplating, etc., which does not fail to produce results. ||29||
viśvanāthaḥ -- Thus it has been said that the three types of devotees - the distressed, etc. - who worship Me with desires become fulfilled. But those who worship other gods fall away. The Lord has also spoken about those who are qualified to worship Him even without devotion. Now He speaks of another, fourth type of devotee who has desires: "jarā" (old age), etc. Those yogis who strive for liberation from old age and death, for their destruction. The implied meaning is: those who worship Me desiring liberation. They know that well-known Brahman, as well as the entire self (ātman) which exists as the enjoyer in relation to the body, called adhyātma (the individual soul), and all action, meaning the worldly existence of the soul produced by various types of actions - (they know all this) by the power of devotion to Me alone. ||29||
baladevaḥ -- Thus it has been said that devotees to Me like the distressed, etc., who have desires, experience their desires and in the end attain Me by surrendering to Me, but devotees of gods other than Me continue in the cycle of rebirth. Now another type of devotee to Me who has desires is mentioned: "jarā" (old age), etc. Those who, desiring only liberation from old age and death, take shelter of Me and strive, serving My deity form, performing obeisances to it, etc. They know that well-known Brahman completely with its associates, and they know the entire adhyātma and all action. The meanings of the words Brahman, etc. and adhibhūta, etc. will be explained by the Lord Himself in the next chapter. By serving My deity form, they know what is to be known and attain liberation, but not the state of being controlled by Me or dear to Me. The smṛti also says this: "To one who even once offered obeisance with devotion free of ulterior motives, He gave the spiritual destination," etc. ||29||
bhg 7.30
Those who know Me as adhibhūta, adhidaiva, and adhiyajña, also know Me at the time of death, with minds fixed on Me. ||30||
śrīdharaḥ -- There is not even a doubt of falling from yoga for such persons. He says this in "sādhibhūta" etc. The Lord Himself will explain the meanings of the words adhibhūta, etc. in the next chapter. Those who know Me along with adhibhūta, adhidaiva, and adhiyajña, they, with minds fixed and attached to Me, know Me even at the time of departure, at the time of death. They do not forget Me even then, becoming agitated. Therefore, there is no doubt of falling from yoga for My devotees. ||30||
kṛṣṇa-bhaktair ayatnena brahma-jñānam avāpyate |
iti vijñāna-yogārthaṃ saptame saṃprakāśitam ||
Thus the meaning of vijñāna-yoga was illuminated in the seventh chapter, namely that knowledge of brahman is effortlessly attained by devotees of Kṛṣṇa.
iti śrī-śrīdhara-svāmikṛtāyāṃ bhagavad-gītā-ṭīkāyāṃ subodhinyāṃ vijñāna-yogo nāma saptamo 'dhyāyaḥ ||7||
Thus ends the seventh chapter named vijñāna-yoga in the Subodhinī commentary on the Bhagavad Gītā composed by Śrī Śrīdhara Svāmī.
madhusūdanaḥ - And it should not be suspected that such devotees of mine, even at the time of death, would forget me due to their faculties becoming uncontrolled. For those who know me along with adhibhūta and adhidaiva, and also along with adhiyajña - they, with minds always fixed on me, concentrated on me, due to the strength of that impression, even at the time of departure when the life-airs are leaving and the senses are extremely agitated, effortlessly by my grace know me as the Self of all. At the time of death, their mental state takes my form due to the strength of previously accumulated impressions. Thus, the meaning is that they are fulfilled through devotion to me.
The Lord will explain the terms adhibhūta, adhidaiva and adhiyajña in the next chapter in response to Arjuna's question, so all is clear. Here, brahman is described as that which is to be known by the highest qualified person, to be meditated on by the intermediately qualified person, and as that which is denoted by 'that' through implication and primary meaning. ||30||
iti śrīmat-paramahaṃsa-parivrājakācārya-śrī-viśveśvara-sarasvatī-pāda-śiṣya-śrī-madhusūdana-sarasvatī-viracitāyāṃ śrīmad-bhagavad-gītā-gūḍhārtha-dīpikāyām adhikāri-bhedena jñeya-dhyeya-pratipādya-tattva-brahma-nirūpaṇaṃ nāma saptamo 'dhyāyaḥ ||7||
Thus ends the seventh chapter describing brahman as that which is to be known, meditated on and denoted according to the qualifications of aspirants, in the Gūḍhārtha-dīpikā commentary on the Bhagavad Gītā composed by Śrī Madhusūdana Sarasvatī, disciple of Śrī Viśveśvara Sarasvatī.
viśvanāthaḥ --- Those who attain such knowledge of me by the power of devotion to me will retain that knowledge even at the end. Unlike others, their minds will not be occupied with thoughts of future births according to their karma. He states this in "sādhibhūta" etc. Adhibhūta and other terms will be explained in the next chapter. Only devotees of Hari know the truth and cross over māyā. The six types of devotees have been described here. Thus the meaning of this chapter has been elucidated. ||30||
iti sārārtha-varṣiṇyāṃ harṣiṇyāṃ bhakta-cetasām |
gītāsu saptamo 'dhyāyaḥ saṅgataḥ saṅgataḥ satām ||7||
Thus ends the seventh chapter of the Gītā in the Sārārtha-varṣiṇī commentary, which brings joy to the hearts of devotees and is agreeable to the saintly.
baladevaḥ - He states in "sādhi" etc. that the knowledge attained through service to Him never perishes. Those who know Me along with adhibhūta, adhidaiva and adhiyajña through association with saints, know Me even at the time of death. They do not forget Me becoming agitated like others. This is the meaning. ||30||
Devotees know Me in truth and cross over My māyā.
They are again fivefold - this is the conclusion of the seventh chapter.
iti śrīmad-bhagavad-gītopaniṣad-bhāṣye saptamo 'dhyāyaḥ | ||7||
Thus ends the seventh chapter in the commentary on the Bhagavad Gītā Upaniṣad.
Saturday, August 31, 2024
Bg 8.1-28
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