||om tat sat||

Sloka Text in Devenagari, Kannada, Gujarati, Telugu, English
||ōm tat sat||
śrī bhagavānuvāca
mayyāsakta manāḥ pārtha yōgaṁ yuñjanmadāśrayaḥ|
asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tat śr̥ṇu||1||

"Oh Partha, having mind fixed on Me and taking refuge in Me, hear from Me now how you may know Me fully without any doubt while practicing yoga." ||1||

śrīkr̥ṣṇa parabrahmanē namaḥ
bhagavadgīta
saptamō'dhyāyaḥ
vijñānayōgamu

This chapter is called the Yoga of Vijnyana or the Vijnyana Yoga. Vijnyana means special knowledge based on enquiry and experience. The subject of this chapter is the knowledge of how to fix one's mind on Brahman and meditate on Him. This is a special knowledge that arises through mature enquiry.

Here two questions may come to mind: How does one fix the mind on Bhagavan or Brahman? On what form of Bhagavan should one meditate? Arjuna did not ask these questions, but Krishna himself decides to elaborate on them.

Sloka 1
śrībhagavānuvāca.

mayyāsakta manāḥ pārtha yōgaṁ yuñjanmadāśrayaḥ|
asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tat śr̥ṇu||1||

sa|| hē pārtha ! mayi āsaktamanāḥ madāśrayaḥ yōgaṁ yuñjan asaṁśayam samagraṁ yathā māṁ jñāsyasi tat śr̥ṇu ||1||

Sloka meanings:

mayyāsakta manāḥ pārtha - O Partha with a mind fixed on me ,
madāśrayaḥ - having taken refuge in Me,
yōgaṁ yuñjan - practicing Yoga
asaṁśayaṁ samagraṁ - without any doubt, fully
māṁ yathā jñāsyasi - how you may know me
tat śr̥ṇu - that you hear.

Sloka summary:

"Oh Partha, having mind fixed on Me and taking refuge in Me, hear from Me now how you may know Me fully without any doubt while practicing yoga." ||1||

Krishna is saying, "I will tell you, without doubt, how you may know me (Brahman) fully." The assurance, "without doubt", in the very first sloka evokes curiosity as to what Krishna might teach.

At the end of Dhyana Yoga (Chapter 6) Krishna says:

yōgināmapi sarvēṣāṁ madgatēnāntarātmanā |
śraddhavān bhajatē yō māṁ sa mē yuktatamō mataḥ ||6.47||

"O Arjuna! The one who has faith in Me and meditates on Me is the greatest even among those who perform penance or those who follow the path of knowledge."

This means that knowing "Me", Bhagavan, fully is the easiest path to Moksha. How to know Bhagavan fully is the immediate question. Krishna gives the answer here.

Sloka 2

ślō|| jñānaṁ tē'haṁ savijñānaṁ idaṁ vakṣyāmyaśēṣataḥ|
yat jñātvā nēha bhūyō nyajñā'tavyamavaśiṣyatē ||2||

sa|| yat jñātvā iha bhūyaḥ jñātavyaṁ anyat na avaśiṣyatē idaṁ sa vijñānam jñānam aśēṣataḥ tē vakṣyāmi ||2||

Sloka meanings:

" yat jñātvā iha " - knowing which in this world
" na jñātavyaṁ avaśiṣyatē"- there is nothing else that is fit to know
What kind of knowledge is that ?,
" idaṁ sa vijñānaṁ jñānam" - this knowledge combined with realization.
vakṣyāmyaśēṣataḥ- aśēṣataḥ vakṣyāmi- I shall tell (you) fully.

Sloka summary:

"I shall tell you fully this knowledge combined with realization, knowing which, in this world, there is nothing else that is fit to know." ||2||

The Upanishads are dialogs between a Guru and his disciple. The disciple asks his Guru to tell him what, knowing nothing else, needs to be known. In this sloka, the same thought is presented, but with one difference: Here, the teacher is ready to tell the answer without even being asked.

This "savijñānaṁ jñānam" means knowledge which is Inclusive of experiencing that knowledge or realization of that knowledge. The specialty of this knowledge is elaborated in Sloka 3.

Sloka 3

ślō|| manuṣyāṇāṁ sahasrēṣu kaścidyatati siddhayē |
yatatāmapi siddhānāṁ kaścinmāṁ vētti tattvataḥ||3||

sa|| manuṣyāṇāṁ sahasrēṣu kaścit siddhayē yatati | yatatānāṁ siddhānāṁ api kaścit māṁ tattvataḥ vētti ||3||

Sloka meanings:

manuṣyāṇāṁ sahasrēṣu - among thousands of men,
kaścidyatati siddhayē - kaścit siddhayē yatati.
a rare one tries for perfection( Siddhi).
yatatāṁ api siddhānāṁ - even among those who are seeking perfection
kaścinmāṁ vētti tattvataḥ- kaścit māṁ tattvataḥ vētti
a rare one is knowing me fully in reality

Sloka summary:

"Among thousands of men, a rare one tries for perfection (Siddhi). Even among those who are seeking perfection, a rare one is knows Me fully in reality." ||3||

This kind of knowledge realization is not possible for all. Among thousands, a rare one has that intent. Amongst those who have the intent, a rare one really experiences this realization. Self-realization is not known by being taught. It is possible only through diligent effort, control of the senses, renunciation, and control of the mind. Krishna says that he will teach Arjuna such knowledge. Now Krishna teaches the nature of the Supreme.

Sloka 4

bhūmirāpō'nalō vāyuḥ khaṁ manōbuddhirēvaca |
ahaṁkāra itīyaṁ mē bhinnā prakr̥tiraṣṭadhā ||4||

sa|| bhūmiḥ āpaḥ analaḥ kham manaḥ buddhiḥ ahaṁkāra ēvaca iti iyaṁ mē aṣṭadhā bhinnā prakr̥tiḥ ||4||

Sloka meanings:

bhūmirāpō'nalō vāyuḥ - bhūmiḥ āpaḥ anilaḥ vāyuḥ
earth, water, fire, and air ,
khaṁ manōbuddhiḥ - khaṁ manaḥ buddiḥ - space, mind, and intellect
ahaṁkāra ēva ca - ego too
itīyaṁ mē bhinnā prakr̥tiraṣṭadhā - iyaṁ mē aṣṭadhā bhinna prakr̥tiḥ iti -
these constitute my eightfold nature

Sloka summary:

"Earth, water, fire, air, space, mind, intellect and ego too,
these constitute my eightfold nature." ||4||

Here, Krishna is elaborating the elements as the gross nature ( apara) of the Supreme. para means perfect. apara means not perfect or imperfect. This imperfect nature leads to worldly entanglements. The earth, water, fire, air, and space are known as inanimate or unintelligent (jaḍa). The mind, intellect, and ego are also in animate or unintelligent (jaḍa). These are all apara. What is not apara is para, that is superior.

Krishna talks about the superior nature in the sloka 5
.

Sloka 5

aparēyamitastvanyāṁ prakr̥tiṁ viddhi mē parām|
jīvabhūtaṁ mahābāhō yayēdaṁ dhāryatē jagat ||5||

sa|| mahābāhō iyaṁ aparā itaḥ tu anyāṁ yayā idaṁ jagat dhāryatē (tām) jīvabhūtām mē prakr̥tim parāṁ vitthi||5||

Sloka meanings:

aparēyamitastvanyāṁ - aparā iyaṁ itaḥ tu anyāṁ
iyaṁ aparā| itaḥ tu anyāṁ
This is inferior. The one different from this (is)
prakr̥tiṁ viddhi mē parām - mē parām prakr̥tiṁ viddhi
know that as my superior nature.
yayēdaṁ dhāryatē jagat - yayā idaṁ jagat dhāryatē-
By that the whole world is being maintained
jīvabhūtaṁ- it is the form of Jiva ( sentient or intelligent by nature)
mē prakr̥tiṁ- my nature
parām ( viddhi) - know that as the superior one

Sloka summary:

"The eightfold nature is inferior. The one different from this, know that as My superior nature. By that, the whole world is being maintained, and it is in the form of the Jiva (individual soul)." ||5||

Who is the origin of this world?
That is explained in Sloka 6 .

6 va ślōkamu.

ētadyōnīni bhūtāni sarvāṇītyupadhāraya |
ahaṁ kr̥tsnasya jagataḥ prabhavaḥ praḷayastathā ||6||

sa|| sarvāṇi bhūtāni ētadyōnīni iti upadhāraya | aham kr̥tsnasya jagataḥ pabhavaḥ tathā praḷayaḥ ||6||

Sloka meanings:

sarvāṇi bhūtāni - all beings
ētadyōnīni - ētat yōnīni
have these as the source.
iti upadhāraya - know that for certain.
aham kr̥tsnasya jagataḥ - this whole universe
aham prabhavaḥ praḷayastathā - I am the source as well as its dissolution

Sloka summary:

"Know for certain that all beings have these as the source. I am the source as well the dissolution of this entire universe." ||6||

These two, the lower and higher natures, are the source of all beings. This extends to the Supreme Being, the source of both the creation and dissolution of the whole universe.

Sloka 7

śrībhagavānuvāca
mattaḥ parataraṁ nānyatkiṁcidasti dhanaṁjaya |
mayi sarvamidaṁ prōtaṁ sūtrē maṇi gaṇāiva||7||

sa|| hē dhanaṁjaya ! mattaḥ parataraṁ kiṁcit api na asti | sūtrē maṇigaṇāiva mayi idaṁ sarvaṁ prōtam ||7||

Sloka meanings:

mattaḥ parataraṁ - different from Me
nānyatkiṁcidasti- na anyat kiṁcit asti - there is no other thing
mayi sarvamidaṁ prōtaṁ - all these were strung ( together) .
sūtrē maṇi gaṇāiva- like pearls on a string

Sloka summary:

"There is nothing else different from Me. Everything is strung together in Me like the pearls on a string." ||7||

Here, the simile for the Supreme Being is the string for a necklace of pearls. The necklace cannot hold together without the string. The whole universe too is held together with the support of the Supreme Being. Nothing can exist without the Supreme Being. This is elaborated in slokas 8, 9 and 10.

Sloka 8

śrībhagavānuvāca
rasō'hamapsu kauntēya prabhāsmi śaśi sūryayōḥ|
praṇavaḥ sarva vēdēṣu śabdaḥ khē pauruṣaṁ nr̥ṣu||8||

sa|| hē kauntēya ! apsu rasaḥ| śaśi sūryayōḥ pabhā| sarvavēdēṣu praṇavaḥ |khē śabdaḥ | nr̥ṣu pauruṣaṁ api ||8||

Sloka meanings:

rasō'hamapsu kauntēya - kauntēya apsu ahaṁ rasaḥ
Kaunteya, I am the essence of water
prabhāsmi śaśi sūryayōḥ- light in the Sun and the Moon.
praṇavaḥ sarva vēdēṣu - that letter (om) in all Vedas.
śabdaḥ khē - sound in the Space .
pauruṣaṁ nr̥ṣu- manhood among men

Sloka summary:

"Kaunteya, I am the essence of water, the light in the Sun and the Moon, that letter (om) in all the Vedas, the sound in Space, as well as the manhood among men." ||8||

Sloka 9

puṇyō gandhaḥ pr̥thivyāṁ ca tējaśāsmi vibhāvasau |
jīvanaṁ sarvabhūtēṣu tapaścāsmi tapasviṣu||9||

sa|| pr̥thivyāṁ puṇyaḥ gandhaḥ ca | vibhāvasau tējaḥ ca asmi | sarvabhūtēṣu jīvanam ! tapasviṣu tapaḥ ca asmi||9||

Sloka meanings:

puṇyō gandhaḥ pr̥thivyāṁ - The fragrant smell in the earth
tējaśāsmi vibhāvasau - luster in the fire,
jīvanaṁ sarvabhūtēṣu - life in al beings
tapaścāsmi tapasviṣu- austerity among the ascetics. .

Sloka summary:

"I am the fragrant smell in the earth, the luster in the Fire, the life in all beings, and austerity among the ascetics." ||9||

Sloka 10

bījaṁ māṁ sarvabhūtānāṁ viddhi pārtha sanātanam|
buddhirbuddhi matāmasmi tējastējasvināmaham ||10||

sa|| hē pārtha ! mām sarva bhūtānāṁ sanātanam bījaḥ viddhi |haṁ buddhimatāṁ buddhiḥ | tējasvināṁ tējaḥ asmi ||10||

Sloka meanings:

sanātanam bījaṁ māṁ sarvabhūtānāṁ –
among all beings know me as the ancient seed
viddhi pārtha - Partha know that
buddhirbuddhi matāmasmi - intellect of the intellectuals
tējastējasvināmaham- splendor of the splendorous

Sloka summary:

"Among all beings, know Me as the ancient seed, intellect of the intellectuals.
The splendor of splendorous." ||10||

Sloka 11

balaṁ balavatāṁ cāhaṁ kāmarāgavivarjitam|
dharnāviruddhō bhūtēṣu kāmō'smi bharatarṣabha ||11||

sa|| bharatarṣabha ! ahaṁ balavatām kāmarāga vivarjitam balam | bhūtēṣu dharmāviruddhaḥ kāmaḥ asmi ||11||

Sloka meanings:

balaṁ balavatāṁ cāhaṁ - might of the mighty
kāmarāgavivarjitam- devoid of desire and passion
dharnāviruddhō bhūtēṣu - among the beings not opposed to righteousness.
kāmō'smi bharatarṣabha - I am the desire

Sloka summary:

"Bhatarshabha! I am the might of the mighty, devoid of desire and passion. I am the desire not opposed to righteousness among men." ||11||
.
Sloka 12

yē caiva sātvikā bhāvā rājasā stāmasāścayē |
matta ēvēti tānviddhi na tvahaṁ tēṣu tē mayi ||12||

sa|| sātvikāḥ bhāvāḥ yē rājasāḥ ca tāmasāḥ ca yē tān mattaḥ ēva iti viddhi | tu tēṣu aham na |tē mayi santi ||12||

Sloka meanings:

yē caiva sātvikā bhāvā - these mental states created by Sattva Guna,
rājasā stāmasāścayē - as well as Rajo and Tamo Gunas,
matta ēvēti - they are Mine alone
tānviddhi - that you know
na tvahaṁ tēṣu - I am not in them
na tē mayi - They are in me .

Sloka summary:

"Know that these mental states created by Sattva Guna, as well as Rajo and Tamo Gunas, they are Mine alone. I am not in them. They are in Me." ||12||

These Gunas, though created by Bhagavan, are in Bhagavan. He is not in them.

Sloka 13

tribhirguṇamayairbhāvaibhiḥ sarvamidaṁ jagat |
mōhitaṁ nābhijānāti māmēbhyaḥ paramavyayam ||13||

sa|| ēbhiḥ tribhiḥ guṇamayaiḥ bhāvaibhiḥ sarvaṁ idaṁ jagat mōhitaṁ |ēbhyaḥ paraṁ avyayam māṁ na abhijānāti ||13||

Sloka meanings:

tribhirguṇamayairbhāvaibhiḥ - tribhiḥ guṇamayaiḥ bhāvaibhiḥ
With the mental states created by these three Gunas
sarvaṁ idaṁ jagat mōhitaṁ - this whole world is mesmerized (deluded by Maya)
ēbhyaḥ - From these,
paraṁ avyayam māṁ - the undecaying form of Me
na abhijānāti - not able to know.

Sloka summary:

"With the mental states created by these three Gunas, this whole world is mesmerized (it is in Maya). From these mental states, it is not able to know the undecaying form of Me." ||13||

In Karma yoga, Arjuna asks why it is that man, knowing everything, still runs to commit sin as though he was forced. Krishna replies that it is because man's nature is controlled by Rajo, Tamo, and Sattva Gunas. People whose minds are clouded by these Gunas move away from the right course of action. Can one overcome these Gunas? Krishna answers this question in sloka 14.

Sloka 14

śrībhagavānuvāca:
daivī hyēṣāguṇamayī mama māyā duratyayā |
māmēva yē prapadyantē māyāmētāṁ taranti tē ||14||

sa|| hi daivī guṇamayī ēṣā mama māyā duratyayā | māṁ ēva yē prapadyantē tē ētām māyāṁ taranti ||14||

Sloka meanings:

daivī - divine power
guṇamayī- consisting of three Gunas
mama ēṣā māyā duratyayā - this Maya of Mine is difficult to cross.
māmēva yē prapadyaṁtē - those who take refuge in Me
tē ētāṁ māyām taranti - they will cross over this Maya easily.

Sloka summary:

"Maya, this divine power of Mine consisting of the Three Gunas, is difficult to overcome. Those who take refuge in Me will cross over this Maya easily." ||14||
.
Man can overcome his nature only when he brings the Rajo, Tamo and Sattva Gunas under control using his mind and intellect. When he has that control, he can wholly surrender to the Bhagavan, thus overcoming Maya. Sankara says in his commentary that the question of why everybody does not take refuge in Him is answered in sloka 15.

Sloka 15

śrībhagavānuvāca:
na māṁ duṣkr̥tinō mūḍhāḥ prapadyantē narādhamāḥ|
māyayā'pahr̥ta jñānā asuraṁ bhāvamāśritāḥ ||15||

Sloka meanings:

sa|| duṣkr̥tinaḥ mūḍhāḥ māyayā apahr̥ta jñānāḥ |asuraṁ bhāvaṁ āśritāḥ |narādhamāḥ mām na prapadyantē ||15||

duṣkr̥tinaḥ- pāpulu - sinners
mūḍhāḥ - mūḍhulu deluded ones
narādhamāḥ - evil doers
māyayā apahr̥ta jñānāḥ - those who have been robbed of knowledge
asura bhāvam āśritāḥ - people with demoniac attitude
namāṁ prapadyantē- do not take refuge in Me.

Sloka summary:

"Sinners, deluded ones, evil doers, those who have been robbed of knowledge, and people with a demoniac attitude do not take refuge in Me." ||15||

In reality, stuck in Maya, they won't even get a thought of the Supreme Being.
Who then are the people who get the inspiration to seek refuge in Him? This we hear in sloka 16.

Sloka 16.

caturvidhā bhajantē māṁ janāḥ sukr̥tinō'rjuna |
ārtō jijñāsurarthārī jñānī ca bharatarṣabha ||16||

sa|| bharatarṣabha ! ārtaḥ jijñāsuḥ arthārthī jñānī ca caturvidhāḥ sukr̥tinaḥ janāḥ mām bhajantē ||16||

Sloka meanings:

ārtaḥ - the one who is afflicted
jijñāsuḥ - the seeker of knowledge
arthārthī - the seeker of wealth
jñānī - the one who knows .
caturvidhāḥ sukr̥tinaḥ janāḥ - the four types of people with merits
mām bhajantē - (they) adore Me.

Sloka summary:

"The one who is afflicted, the seeker of knowledge, the seeker of wealth, the one who knows, these four types of people with merits adore Me." ||16||

Sloka 17

tēṣāṁ jñānī nityayukta ēkabhaktirviśiṣyatē |
priyō hi jñāninō'tyarthaṁ ahaṁ sa ca mama priyaḥ ||17||

sa|| tēṣāṁ nityayuktaḥ ēka bhaktaḥ jñānī viśiṣyatē | jñāninaḥ ahaṁ atyarthaṁ priyaḥ hi ! saḥ ca mama priyaḥ ||17||

Sloka meanings:

tēṣāṁ nityayuktaḥ -
among them the one who is imbued with steadfastness,
ēka bhaktiḥ ,with one pointed devotion
jñānī viśiṣyatē - the knowledgeable one excels.
jñāninaḥ ahaṁ atyarthaṁ priyaḥ hi-
I am very much dear to the man of Knowledge,
saḥ ca mama priyaḥ - He too is dear to Me.
.
Sloka summary:

"Among them, the knowledgeable one excels, as he is imbued with steadfastness and one pointed devotion. I am very much dear to the man of Knowledge. He too is dear to Me." ||17||

We hear more about Jnyani in Sloka 18.

Sloka 18.

udārāḥ sarva ēvaitē jñānītvātmaiva mē matam |
āsthitaḥ sa hiyuktātmā māmēvānuttamāṁ gatim ||18||

sa|| ētē sarvē udārāḥ ēva | jñānītu ātma ēva iti mē mataḥ|hi saḥ yuktātmā (san) māṁēva anuttamām gatiṁ āsthitaḥ ||18||

Sloka meanings:

udārāḥ sarva ēvaitē - ētē sarvē udāraḥ ēva
these are all people of merit .
jñānītvātmaiva mē matam - jñānītu ātmaēva mē matam|
But I deem the man of Knowledge is My very Self.
sa hi yuktātmā - with his mind absorbed in Me
māmēvānuttamāṁ gatim - māṁ ēva anuttamāṁ gatiṁ-
has considered Me as the supreme goal
āsthitaḥ- accepted.

Sloka summary:

"These are all people of merit. But I deem the man of Knowledge as My very Self. With his mind absorbed in Me, he has accepted Me as the supreme goal." ||18||

Sloka 19

bahūnāṁ janmanāmantē jñānavānmāṁ prapadyatē |
vāsudēvaḥ sarvamiti sa mahātmā durlabhaḥ ||19||

sa|| bahūnāṁ janmanām antē jñānavān (san) sarvaṁ vāsudēvaḥ iti mām prapadyatē | saḥ mahātmā sudurlabhaḥ ||19||

Sloka meanings:

bahūnāṁ janmanāmantē - at the end of many births
jñānavānmāṁ prapadyatē - the man of Knowledge realizes Me
vāsudēvaḥ sarvamiti - Vasudeva is all
sa mahātmā durlabhaḥ- such a great soul is extremely rare.

Sloka summary:

"At the end of many births, the man of Knowledge realizes Me with the Knowledge, 'Vasudeva is all.' Such a great soul is rare." ||19||

We know about the Jnyani, the man of Knowledge. It is worthwhile to review what we know about this man.

Starting with a stratum of the separate Self and the Supreme Being, the Jnyani reaches a stage of attaining Yoga through constant enquiry, overcoming the egocentric self, through action free of fruits, and overcoming the three Gunas. In that state the Jnyani realizes the Self as being the Supreme. To attain this stage, it may take many births of constant devotion. Among man, only a rare one attains such Self-realization. But some may resort to other Deities. We hear about that in sloka 20.

20 va ślōkamu.

kāmaistesterhr̥tajñānāḥ prapadyantē'nyadēvatāḥ |
taṁ taṁ niyamāsthāya prakr̥tyā niyatāssvayā ||20||

sa|| svayā prakr̥tyā niyatāḥ taiḥ taiḥ kāmaiḥ hr̥tajñānāḥ taṁ taṁ niyamam asthāya anyadēvatāḥ prapadyantē ||20||

Sloka meanings:

svayā prakr̥tyā niyatāḥ - under the guidance of their nature
kāmaistesterhr̥tajñānāḥ- kāmaiḥ taiḥ taiḥ hr̥ta jñānāḥ
the people who had their minds/knowledge stolen away
prapadyantē'nyadēvatāḥ- worship other Deities.

Sloka summary:

"Under the guidance of their nature, the people who had their minds/knowledge stolen away worship other deities." ||20||

Sloka 21

yō yō yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitumicchati |
tasya tasyacalāṁ śraddhāṁ tāmēva vidadhāmyaham ||21||

sa|| yaḥ yaḥ bhaktaḥ yām yām tanuṁ sraddhayā arcituṁ icchati tasya tasya śraddhām acalām vidadhāmi ||21||

Sloka meanings:

yō yō yāṁ yāṁ tanuṁ bhaktaḥ -
whichever form of a Deity, which ever devotee
śraddhayārcitumicchati- śraddhayā arcituṁ icchati-
with faith wants to worship
tasta tasyācalāṁ śraddhām - tasya tasya śraddhām acalāṁ
their faith is (made) steady
vidadhāmyaham- I am making

Sloka summary:

"Whichever form of a Deity, whichever devotee with faith wants to worship, I am making their faith steady to that Deity." || 21||

A man unable to wait to attain liberation may resort to worship other Deities. Whichever Deity one wants to worship, Bhagavan facilitates that worship. Through that worship, He secures the material goods the devotee desires. Worship without desire for fruits could result in attaining liberation too.

Sloka 22

sa tayā śraddhayā yuktaḥ tasyārādhana mīhatē |
labhatē ca tataḥ kāmān mayaiva vihitān hi tān ||22||

sa|| saḥ tayā śraddhayā tasya ārādhanam īhatē |mayā ēva vihitān tān kāmān hi tataḥ labhatē ||22||

Sloka meanings:

sa tayā śraddhayā yuktaḥ- He imbued with faith
( kōrikalatō itara dēvatalanārādhiṁcu vāḍu)
tasya ārādhana mīhatē - worshipping those Deities .
labhatē ca tataḥ kāmān - attains his desires ( through those Deities),
mayaiva vihitān hi tān - which are dispensed by Me only

Sloka summary:

"Imbued with faith, he worships those Deities and attains his desires through those Deities, which are dispensed by Me only." ||22||

Effectively Bhagavan is saying: "All the Deities are forms of Me. Worship of them, in reality, is worship of Me. A worshipper's desires are fulfilled through the Deities by Me alone, since the Deities are my own forms."

Sloka 23

antavattu phalaṁ tēṣāṁ tadbhavatyalpamēdhasām |
dēvān dēvayajō yānti madbhaktā yānti māmapi ||23||

sa||| alpamēdhasām tēṣām tat phalam tu antavat bhavati | dēva yajaḥ dēvān yānti | madbhaktāḥ ām api yānti ||23||

Sloka meanings:

alpamēdhasām tēṣām - people of poor intellect
tēṣām tat phalam tu antavat bhavati - The fruits obtained by them are perishable.
dēva yajaḥ dēvān yānti - worshippers of Deities reach those Deities.
madbhaktāḥ ām api yānti - My devotees reach Me.

Sloka summary:

"The fruits obtained by worshipping Deities by the people of poor intellect are perishable. Worshippers of Deities reach those Deities. My devotees reach Me." || 23||

Earlier we heard that taking refuge in Bhagavan enables one to overcome their natures. We wondered why everybody does not take refuge in Him. That is because their ignorance overpowers Knowledge. Here too, the question can be asked: If worshipping Bhagavan enables one to reach Him, why do people resort to worshipping other Deities and attain lesser results? This is answered in sloka 24.

Sloka 24

śrībhagavānuvāca
avyaktaṁ vyakti māpannaṁ manyantē māmabuddhayaḥ |
paraṁ bhāvamajānantō mamāvyayamanuttamam ||24||

sa|| avyayam anuttamam paraṁ mama bhāvaṁ ajānantaḥ abuddhayaḥ avyaktam mām vyaktiṁ āpannam manyatē ||24||

Sloka meanings:

abuddayaḥ - The unintelligent ones
mama bhāvaṁ ajānantaḥ - not knowing My nature
avyaktam mām - the unmanifested form of Me
vyaktaṁ āpannaṁ manyatē - think of Me as one with a form

Sloka summary:

"The unintelligent ones, not knowing My nature which is imperishable and unsurpassable Supreme, think of Me as one with a form." ||24||

People not knowing the true form of Bhagavan, imagine Him as one embodied form and immerse themselves in worshipping other deities.

What is the form of Bhagavan? It is avyaktam -unmanifest, avyayam- eternal.

Imagining and installing Bhagavan's formless nature in the mind is certainly difficult. When people are enveloped by Maya, it is even more difficult. We hear this again in Sloka 25.
Sloka 25

nāhaṁ prakāśaḥ sarvasya yōgamāyāsamāvr̥taḥ |
mūḍhō'yaṁ nābhijānāti lōkō māmajamavyayam ||25||

sa|| yōgamāyā samāvr̥taḥ ahaṁ sarvasya prakāśaḥ na| mūḍhaḥ ayaṁ lōkaḥ mām ajam avyayam nābhijānāti ||25||

Sloka meanings:

nāhaṁ prakāśaḥ sarvasya - I am not manifest (visible) to all, ( why?)
yōgamāyāsamāvr̥taḥ - being enveloped by Yoga Maya.
mūḍhō'yaṁ nābhijānāti - The deluded ones do not know this.
māmajamavyayam - Me as one birthless and unperishable

Sloka summary:

"Being veiled by Maya, I am not manifest to all. The deluded ones do not know Me, who is birthless and unperishable." ||25||

 

Sloka 26

vēdāhaṁ samatītāni vartamānāni cārjuna |
bhaviṣyāṇi ca bhūtāni māṁ tu vēda na kaścana ||26||

sa|| hē arjunā! aham samatītāni vartamānāni ca bhaviṣyāṇi ca bhūtāni vēda | māṁtu kaścana na vēda ||26||

Sloka meanings:

vēdāhaṁ samatītāni - samatītāni ahaṁ vēda -
I know the past
vartamānāni ca arjuna - Oh Arjuna (I know) the present too
bhaviṣyāṇi ca bhūtāni - I know the future things
māṁ tu vēda na kaścana - but no one knows Me

Sloka summary:

"Oh Arjuna, I know the past and the present, as well as the future.
But no one knows Me. ||26||

Sloka 27

icchādvēṣasamutthēna dvandvamōhēna bhārata |
sarvabhūtāni sammōhaṁ sargē yānti paraṁtapa ||27||

sa|| hē parantapa ! bhārata ! sargē icchādvēṣasamutthēna dvandva mōhēna sarvabhūtāni sammōham yānti ||27||

Sloka meanings:

icchādvēṣasamutthēna- born of desire and aversion
dvandvamōhēna - deluded by the dualities
sarvabhūtāni sammōhaṁ - All beings are confounded
sargē yānti - attain at the time of their birth.

Sloka summary:

"All beings from their birth are confounded by the delusion of dualities born out of desire and aversion." ||27||

Because of the delusion caused by dualities, which are born out of desire and aversion, people are confounded or bewildered from birth. So how does one get out of the dualities? This we hear in sloka 28.

Sloka 28

yēṣām tvantagataṁ pāpaṁ janānāṁ puṇyakarmaṇām |
tē dvandva mōhanirmuktā bhajantē māṁ dr̥ḍhavratāḥ ||28||

sa||puṇyakarmaṇāṁ ēṣāṁ janānāṁ pāpaṁ tu antagatam tē dvandvamōha nirmuktā dhr̥ḍhavratāḥ māṁ bhajantē ||28||

Sloka meanings:

puṇyakarmaṇāṁ- people of virtuous deeds
ēṣāṁ janānāṁ pāpaṁ tu antagatam - these peoples sins come to an end
tē dvandva mōhanirmuktā - they, having been freed of the delusion of dualities
bhajantē māṁ dr̥ḍhavratāḥ - worship Me with firm conviction

Sloka summary:

"The people of virtuous deeds whose sins have come to an end, they, having been freed of delusions of dualities, worship Me with firm conviction" ||28||

Here again Krishna reiterates that freed of the delusion of dualities, one should worship Him with conviction. So what is the result of such worship with conviction? That is stated in Sloka 29.
.
Sloka 29

jarāmaraṇa mōkṣāya māmāśritya yatanti yē|
tē brahma tadviduḥ kr̥tsnamadhyātmaṁ karma cākhilam ||29||

sa|| yē jarāmaraṇa mōkṣāya mām āśritya yatanti, tē kr̥tsnam adhyātmaṁ akhilaṁ karma ca tat brahma (iti) viduḥ ||29||

Sloka meanings:

jarāmaraṇa mōkṣāya - for becoming free from birth and death
māmāśritya yatanti yē- who strive by taking refuge in Me
kr̥tsnam adhyātmaṁ - the unlimited embedded Self
akhilaṁ karma ca - ( as well as) all actions (to know Self)
tat brahma (iti) viduḥ - they know it as Brahman .

Sloka Summary:

"Those who strive to become free of birth and death by taking refuge in Me know the unlimited, embedded Self as well as all the actions leading to discovery of Self as Brahman itself." ||29||

In Jnyana Yoga (4.24) it is said:
brahmārpaṇaṁ brahmahaviḥ brahmāgnaubrahmaṇāhr̥tam|
brahmaiva tēna gantavyaṁ brahmakarma samādhinā ||4.24||

Which means that the one in the state of realization sees everything—the means of sacrificial offering, the oblation placed in the fire—as Brahman. Here in 7.29 as well, the one who takes refuge in Him, sees the Self and all actions leading to discovery of the Self as Brahman.

Sloka 30
.
śrībhagavānuvāca
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca yē viduḥ |
prayāṇakālē'pi ca māṁ tē viduryuktacētasaḥ ||30||

sa|| yē sa adhibhūtādhidaivam sa adhiyajñaṁ ca mām viduḥ tē prayāṇakālē api ca yukta cētasaḥ mām viduḥ ||30||

Sloka meanings:

sādhibhūtādhidaivaṁ māṁ - (those who think of ) Me on the physical and divine plane
sādhiyajñaṁ ca yē viduḥ - know Me as being part of the sacrifices,
prayāṇakālē'pi ca tē - they ,even at the time of death
māṁ viduryuktacētasaḥ - tē māṁ ukta cētasaḥ viduḥ
with a mind established in Me know that

Sloka summary:

"Those who know Me, along with my existence on the physical and divine planes, know Me as being part of the sacrifices. They (such people), with a mind established in Me, know that even at the time of death ||30||.

Here Adhibhutam means anything that is perishable or mutable in the sense of thaty which decays. Adhidaivam means the first embodied being, who is also called Purusha, who exists in the divine plane. Knowing that Adhibhuta , Adhidaivam and Adhi Yagnya are all same Supreme Being is an ultimate realization. The one who realizes that is a "Jivanmukta", the one who attained liberation while living in this world. Krishna says that one who knows Him as Adhibhuta and Adhidaivam will remember Him to be so even at the time of his death.

This chapter reveals the Bhagavan as eight fold nature which is called Apara , the inferior form, as well as the individual soul which is called Para, the superior form. One who realizes the superior form while being in full control of the inferior man, is the one who realizes the ultimate truth.

||om tat sat||