Gita: Chap 07

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Verse 1

śhrī bhagavān uvācha
mayyāsakta-manāḥ pārtha yogaṁ yuñjan mad-āśhrayaḥ
asanśhayaṁ samagraṁ māṁ yathā jñāsyasi tach chhṛiṇu

śhrī-bhagavān uvācha
the Supreme Lord said
mayi     āsakta-manāḥ              pārtha                      yogam         yuñjan        mat-āśhrayaḥ
to me    with the mind attached    Arjun, the son of Pritha    bhakti yog    practicing    surrendering to me
asanśhayam         samagram      mām    yathā    jñāsyasi          tat     śhṛiṇu
free from doubt    completely    me     how      you shall know    that    listen
---

The Lord said, "With your mind focused on Me, taking Me as your support, and practicing yoga—how can you, without doubt, know Me fully? Hear, O Arjuna."

Verse 2

jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ
yaj jñātvā neha bhūyo ’nyaj jñātavyam-avaśhiṣhyate

jñānam       te          aham    sa      vijñānam    idam    vakṣhyāmi       aśheṣhataḥ
knowledge    unto you    I       with    wisdom      this    shall reveal    in full
yat      jñātvā          na     iha              bhūyaḥ     anyat            jñātavyam      avaśhiṣhyate
which    having known    not    in this world    further    anything else    to be known    remains
---

I will declare to you in full this knowledge of God, along with the knowledge that makes it distinguished, knowing which nothing else remains to be known.

Verse 3

manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye
yatatām api siddhānāṁ kaśhchin māṁ vetti tattvataḥ

manuṣhyāṇām    sahasreṣhu               kaśhchit    yatati     siddhaye
of men         out of many thousands    someone     strives    for perfection
yatatām                api     siddhānām                                kaśhchit    mām    vetti    tattvataḥ
of those who strive    even    of those who have achieved perfection    someone     me     knows    in truth
---

Among thousands of men, some strive for perfection; even among those who strive for perfection, only some know Me; and among those who know Me, only some truly know Me.

Verse 4

bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha
ahankāra itīyaṁ me bhinnā prakṛitir aṣṭadhā

bhūmiḥ    āpaḥ     analaḥ    vāyuḥ    kham     manaḥ    buddhiḥ      eva          cha
earth     water    fire      air      space    mind     intellect    certainly    and
ahankāraḥ    iti     iyam         me    bhinnā       prakṛitiḥ          aṣṭadhā
ego          thus    all these    my    divisions    material energy    eightfold
---

Earth, water, fire, air, ether, Manas, Buddhi, and the ego-sense—thus My Prakriti is divided into eight parts.

Verse 5

apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat

aparā       iyam    itaḥ            tu     anyām      prakṛitim    viddhi    me    parām
inferior    this    besides this    but    another    energy       know      my    superior
jīva-bhūtām      mahā-bāho           yayā       idam    dhāryate     jagat
living beings    mighty-armed one    by whom    this    the basis    the material world
---

This is My lower Prakṛti. But, O mighty-armed one, know that My higher nature is another. It is the life-principle (Jīva-bhūta), by which this universe is sustained.

Verse 6

etad-yonīni bhūtāni sarvāṇītyupadhāraya
ahaṁ kṛitsnasya jagataḥ prabhavaḥ pralayas tathā

etat yonīni                               bhūtāni          sarvāṇi    iti     upadhāraya
these two (energies) are the source of    living beings    all        that    know
aham    kṛitsnasya    jagataḥ     prabhavaḥ     pralayaḥ       tathā
I       entire        creation    the source    dissolution    and
---

Know that all beings have these two as the source of their birth. Therefore, I am the origin and the dissolver of the whole universe.

Verse 7

mattaḥ parataraṁ nānyat kiñchid asti dhanañjaya
mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva

mattaḥ     para-taram    na     anyat kiñchit    asti        dhanañjaya
than me    superior      not    anything else    there is    Arjun, conqueror of wealth
mayi     sarvam    idam            protam       sūtre          maṇi-gaṇāḥ    iva
in me    all       which we see    is strung    on a thread    beads         like
---

There is nothing higher than Me, O Arjuna. All this is strung on Me, like rows of gems on a thread.

Verse 8

raso ’ham apsu kaunteya prabhāsmi śhaśhi-sūryayoḥ
praṇavaḥ sarva-vedeṣhu śhabdaḥ khe pauruṣhaṁ nṛiṣhu

rasaḥ    aham    apsu        kaunteya                   prabhā          asmi    śhaśhi-sūryayoḥ
taste    I       in water    Arjun, the son of Kunti    the radiance    I am    of the moon and the sun
praṇavaḥ                  sarva     vedeṣhu    śhabdaḥ    khe         pauruṣham    nṛiṣhu
the sacred syllable Om    in all    Vedas      sound      in ether    ability      in humans
---

I am the taste in the waters, O Arjuna! I am the light in the sun and the moon; the sacred syllable Om in all the Vedas; sound in the ether; and manhood in men, I am.

Verse 9

puṇyo gandhaḥ pṛithivyāṁ cha tejaśh chāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣhu tapaśh chāsmi tapasviṣhu

puṇyaḥ    gandhaḥ      pṛithivyām      cha    tejaḥ         cha    asmi    vibhāvasau
pure      fragrance    of the earth    and    brilliance    and    I am    in the fire
jīvanam           sarva     bhūteṣhu    tapaḥ      cha    asmi    tapasviṣhu
the life-force    in all    beings      penance    and    I am    of the ascetics
---

I am the pure scent in the earth; I am the radiance in the fire; I am the life-force in all beings, and austerity in ascetics.

Verse 10

bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam
buddhir buddhimatām asmi tejas tejasvinām aham

bījam       mām    sarva-bhūtānām    viddhi    pārtha                      sanātanam
the seed    me     of all beings     know      Arjun, the son of Pritha    the eternal
buddhiḥ      buddhi-matām          asmi      tejaḥ       tejasvinām         aham
intellect    of the intelligent    (I) am    splendor    of the splendid    I
---

Know Me, O Arjuna, to be the primeval seed of all beings. I am the intelligence of the discerning and the brilliance of the brilliant.

Verse 11

balaṁ balavatāṁ chāhaṁ kāma-rāga-vivarjitam
dharmāviruddho bhūteṣhu kāmo ’smi bharatarṣhabha

balam       bala-vatām       cha    aham    kāma      rāga       vivarjitam
strength    of the strong    and    I       desire    passion    devoid of
dharma-aviruddhaḥ              bhūteṣhu         kāmaḥ              asmi      bharata-ṛiṣhabha
not conflicting with dharma    in all beings    sexual activity    (I) am    Arjun, the best of the Bharats
---

In the strong, I am strength, devoid of desire and passion. In all beings, I am the desire which is not contrary to Dharma, O Arjuna.

Verse 12

ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi

ye          cha    eva          sāttvikāḥ                  bhāvāḥ                          rājasāḥ                   tāmasāḥ                     cha    ye
whatever    and    certainly    in the mode of goodness    states of material existence    in the mode of passion    in the mode of ignorance    and    whatever
mattaḥ     eva          iti     tān      viddhi    na     tu     aham    teṣhu      te      mayi
from me    certainly    thus    those    know      not    but    I       in them    they    in me
---

Know that all those states of Sattva, Rajas, and Tamas are from Me alone; however, I am not in them; rather, they are in Me.

Verse 13

tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam

tribhiḥ     guṇa-mayaiḥ                                   bhāvaiḥ    ebhiḥ        sarvam    idam    jagat
by three    consisting of the modes of material nature    states     all these    whole     this    universe
mohitam    na     abhijānāti    mām    ebhyaḥ    param          avyayam
deluded    not    know          me     these     the supreme    imperishable
---

The entire universe is deluded by these three states originating from the Gunas (of Prakrti), and fails to recognize Me, who am beyond them and immutable.

Verse 14

daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te

daivī     hi           eṣhā    guṇa-mayī                                  mama    māyā                                                                                                                               duratyayā
divine    certainly    this    consisting of the three modes of nature    my      one of God’s energies. It that veils God’s true nature from souls who have not yet attained the eligibility for God-realization    very difficult to overcome
mām        eva          ye     prapadyante    māyām etām    taranti       te
unto me    certainly    who    surrender      this Maya     cross over    they
---

(a) For this divine Maya or Mine, consisting of the three Gunas (assumed for purposes of sport), is hard to overcome.
৷৷
(b) ৷৷ But those who take refuge in Me alone shall pass beyond the Maya.

Verse 15

na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ

na     mām        duṣhkṛitinaḥ      mūḍhāḥ          prapadyante    nara-adhamāḥ
not    unto me    the evil doers    the ignorant    surrender      one who lazily follows one’s lower nature
māyayā                      apahṛita jñānāḥ                 āsuram      bhāvam    āśhritāḥ
by God’s material energy    those with deluded intellect    demoniac    nature    surrender
---

The evil-doers, the foolish, the lowest of men, those persons deprived of knowledge by delusion (Maya) and those who are dominated by a demoniac nature - they do not seek refuge in Me.

Verse 16

chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha

chatuḥ-vidhāḥ    bhajante    mām    janāḥ     su-kṛitinaḥ            arjuna
four kinds       worship     me     people    those who are pious    Arjun
ārtaḥ             jijñāsuḥ                    artha-arthī                     jñānī                                  cha    bharata-ṛiṣhabha
the distressed    the seekers of knowledge    the seekers of material gain    those who are situated in knowledge    and    The best amongst the Bharatas, Arjun
---

Four types of men of good deeds worship Me, O Arjuna: the distressed, the seekers of knowledge, the seekers of wealth, and the men of knowledge.

Verse 17

teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ

teṣhām           jñānī                                  nitya-yuktaḥ      eka            bhaktiḥ     viśhiṣhyate
amongst these    those who are situated in knowledge    ever steadfast    exclusively    devotion    highest
priyaḥ       hi           jñāninaḥ                      atyartham    aham    saḥ    cha    mama     priyaḥ
very dear    certainly    to the person in knowledge    highly       I       he     and    to me    dear
---

Of these, the man of knowledge, who is ever with Me in Yoga and devoted to the One only, is the foremost; for I am very dear to the man of knowledge, and he is also dear to Me.

Verse 18

udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim

udārāḥ    sarve    eva       ete      jñānī                 tu     ātmā eva        me    matam
noble     all      indeed    these    those in knowledge    but    my very self    my    opinion
āsthitaḥ    saḥ    hi           yukta-ātmā              mām      eva          anuttamām      gatim
situated    he     certainly    those who are united    in me    certainly    the supreme    goal
---

All these are indeed generous, but I deem the man of knowledge to be My very self; for he, integrated, is devoted solely to Me as the highest end.

Verse 19

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ

bahūnām    janmanām    ante     jñāna-vān                            mām        prapadyate
many       births      after    one who is endowed with knowledge    unto me    surrenders
vāsudevaḥ                            sarvam    iti     saḥ     mahā-ātmā     su-durlabhaḥ
Shree Krishna, the son of Vasudev    all       that    that    great soul    very rare
---

At the end of many births, the man of knowledge finds refuge in Me, realizing that 'Vasudeva is all.' It is very difficult to find such a great-souled person.

Verse 20

kāmais tais tair hṛita-jñānāḥ prapadyante ’nya-devatāḥ
taṁ taṁ niyamam āsthāya prakṛityā niyatāḥ svayā

kāmaiḥ                 taiḥ taiḥ     hṛita-jñānāḥ                             prapadyante    anya        devatāḥ
by material desires    by various    whose knowledge has been carried away    surrender      to other    celestial gods
tam tam        niyamam                  āsthāya      prakṛityā    niyatāḥ       svayā
the various    rules and regulations    following    by nature    controlled    by their own
---

Controlled by their inherent nature, and deprived of knowledge by various desires, worldly-minded people resort to other gods, observing various disciplines.

Verse 21

yo yo yāṁ yāṁ tanuṁ bhaktaḥ śhraddhayārchitum ichchhati
tasya tasyāchalāṁ śhraddhāṁ tām eva vidadhāmyaham

yaḥ yaḥ    yām yām      tanum    bhaktaḥ    śhraddhayā    architum      ichchhati
whoever    whichever    form     devotee    with faith    to worship    desires
tasya tasya    achalām    śhraddhām    tām        eva          vidadhāmi    aham
to him         steady     faith        in that    certainly    bestow       I
---

Whichever devotee seeks to worship with faith whatever form, I make their faith steadfast.

Verse 22

sa tayā śhraddhayā yuktas tasyārādhanam īhate
labhate cha tataḥ kāmān mayaiva vihitān hi tān

saḥ    tayā         śhraddhayā    yuktaḥ          tasya      ārādhanam    īhate
he     with that    faith         endowed with    of that    worship      tries to engange in
labhate    cha    tataḥ        kāmān      mayā     eva      vihitān    hi           tān
obtains    and    from that    desires    by me    alone    granted    certainly    those
---

Endowed with that faith, he worships that form and thereby gets the objects of his desire, granted in reality by Me alone.

Verse 23

antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasām
devān deva-yajo yānti mad-bhaktā yānti mām api

anta-vat      tu     phalam    teṣhām     tat     bhavati    alpa-medhasām
perishable    but    fruit     by them    that    is         people of small understanding
devān                    deva-yajaḥ                              yānti    mat    bhaktāḥ     yānti    mām      api
to the celestial gods    the worshipers of the celestial gods    go       my     devotees    go       to me    whereas
---

But the fruit gained by these men of small understanding is limited. The worshippers of the gods will go to the gods, but My devotees will come to Me.

Verse 24

avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto mamāvyayam anuttamam

avyaktam    vyaktim                     āpannam            manyante    mām    abuddhayaḥ
formless    possessing a personality    to have assumed    think       me     less intelligent
param      bhāvam    ajānantaḥ            mama    avyayam         anuttamam
Supreme    nature    not understanding    my      imperishable    excellent
---

Not knowing My higher, immutable, and unsurpassed nature, the ignorant think of Me as an entity that has now become manifest, though I was previously unmanifest.

Verse 25

nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥ
mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam

na     aham    prakāśhaḥ    sarvasya       yoga-māyā                        samāvṛitaḥ
not    I       manifest     to everyone    God’s supreme (divine) energy    veiled
mūḍhaḥ     ayam     na     abhijānāti    lokaḥ      mām    ajam      avyayam
deluded    these    not    know          persons    me     unborn    immutable
---

Veiled by my Maya, I am not manifest to all; this deluded world does not recognize me as the unborn and immutable.

Verse 26

vedāhaṁ samatītāni vartamānāni chārjuna
bhaviṣhyāṇi cha bhūtāni māṁ tu veda na kaśhchana

veda    aham    samatītāni    vartamānāni    cha    arjuna
know    I       the past      the present    and    Arjun
bhaviṣhyāṇi    cha     bhūtāni              mām    tu     veda     na kaśhchana
the future     also    all living beings    me     but    knows    no one
---

I know all beings, O Arjuna, past, present, and those to come; but no one knows Me.

Verse 27

ichchhā-dveṣha-samutthena dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ sarge yānti parantapa

ichchhā    dveṣha      samutthena    dvandva       mohena               bhārata
desire     aversion    arise from    of duality    from the illusion    Arjun, descendant of Bharat
sarva    bhūtāni          sammoham         sarge          yānti    parantapa
all      living beings    into delusion    since birth    enter    Arjun, conqueror of enemies
---

O Arjuna, all beings are deluded as soon as they are born, due to the delusion of the pairs of opposites springing from desire and hate.

Verse 28

yeṣhāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛiḍha-vratāḥ

yeṣhām    tu     anta-gatam              pāpam    janānām       puṇya    karmaṇām
whose     but    completely destroyed    sins     of persons    pious    activities
te      dvandva         moha        nirmuktāḥ    bhajante    mām     dṛiḍha-vratāḥ
they    of dualities    illusion    free from    worship     null    with determination
---

But those who have done good deeds, whose sins have come to an end, are freed from the delusion of the pairs of opposites. They steadfastly worship Me, adhering to their vows.

Verse 29

jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye
te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam

jarā            maraṇa       mokṣhāya          mām    āśhritya           yatanti    ye
from old age    and death    for liberation    me     take shelter in    strive     who
te      brahma     tat     viduḥ    kṛitsnam      adhyātmam              karma            cha    akhilam
they    Brahman    that    know     everything    the individual self    karmic action    and    entire
---

Those who take refuge in Me and strive for deliverance from old age and death, know Brahman (or the Self) and all about the nature of that Self, and the entire Karma (or activities leading to rebirth).

Verse 30

sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ cha ye viduḥ
prayāṇa-kāle ’pi cha māṁ te vidur yukta-chetasaḥ

sa-adhibhūta                                  adhidaivam                                   mām    sa-adhiyajñam                                                   cha    ye     viduḥ
governing principle of the field of matter    governing principle of the celestial gods    me     governing principle of the Lord all sacrificial performances    and    who    know
prayāṇa     kāle           api     cha    mām    te      viduḥ    yukta-chetasaḥ
of death    at the time    even    and    me     they    know     in full consciousness of me
---

And those who know Me with the Adhibhuta, Adhidaiva, and Adhiyajna, they too, with their minds fixed in meditation, know Me even at the hour of death.


Gita: Chap 07

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