||om tat sat||

Sloka Text in Devenagari, Kannada, Gujarati, Telugu, English

||ಓಮ್ ತತ್ ಸತ್||
ಶ್ರೀ ಭಗವಾನುವಾಚ
ಮಯ್ಯಾಸಕ್ತ ಮನಾಃ ಪಾರ್ಥ ಯೋಗಂ ಯುಞ್ಜನ್ಮದಾಶ್ರಯಃ|
ಅಸಂಶಯಂ ಸಮಗ್ರಂ ಮಾಂ ಯಥಾ ಜ್ಞಾಸ್ಯಸಿ ತತ್ ಶೃಣು||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||

ಶ್ರೀಕೃಷ್ಣ ಪರಬ್ರಹ್ಮನೇ ನಮಃ
ಭಗವದ್ಗೀತ
ಸಪ್ತಮೋಽಧ್ಯಾಯಃ
ವಿಜ್ಞಾನಯೋಗಮು

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
ಶ್ರೀಭಗವಾನುವಾಚ.

ಮಯ್ಯಾಸಕ್ತ ಮನಾಃ ಪಾರ್ಥ ಯೋಗಂ ಯುಞ್ಜನ್ಮದಾಶ್ರಯಃ|
ಅಸಂಶಯಂ ಸಮಗ್ರಂ ಮಾಂ ಯಥಾ ಜ್ಞಾಸ್ಯಸಿ ತತ್ ಶೃಣು||1||

ಸ|| ಹೇ ಪಾರ್ಥ ! ಮಯಿ ಆಸಕ್ತಮನಾಃ ಮದಾಶ್ರಯಃ ಯೋಗಂ ಯುಞ್ಜನ್ ಅಸಂಶಯಮ್ ಸಮಗ್ರಂ ಯಥಾ ಮಾಂ ಜ್ಞಾಸ್ಯಸಿ ತತ್ ಶೃಣು ||1||

Sloka meanings:

ಮಯ್ಯಾಸಕ್ತ ಮನಾಃ ಪಾರ್ಥ - O Partha with a mind fixed on me ,
ಮದಾಶ್ರಯಃ - having taken refuge in Me,
ಯೋಗಂ ಯುಞ್ಜನ್ - practicing Yoga
ಅಸಂಶಯಂ ಸಮಗ್ರಂ - without any doubt, fully
ಮಾಂ ಯಥಾ ಜ್ಞಾಸ್ಯಸಿ - how you may know me
ತತ್ ಶೃಣು - 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:

ಯೋಗಿನಾಮಪಿ ಸರ್ವೇಷಾಂ ಮದ್ಗತೇನಾನ್ತರಾತ್ಮನಾ |
ಶ್ರದ್ಧವಾನ್ ಭಜತೇ ಯೋ ಮಾಂ ಸ ಮೇ ಯುಕ್ತತಮೋ ಮತಃ ||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

ಶ್ಲೋ|| ಜ್ಞಾನಂ ತೇಽಹಂ ಸವಿಜ್ಞಾನಂ ಇದಂ ವಕ್ಷ್ಯಾಮ್ಯಶೇಷತಃ|
ಯತ್ ಜ್ಞಾತ್ವಾ ನೇಹ ಭೂಯೋ ನ್ಯಜ್ಞಾಽತವ್ಯಮವಶಿಷ್ಯತೇ ||2||

ಸ|| ಯತ್ ಜ್ಞಾತ್ವಾ ಇಹ ಭೂಯಃ ಜ್ಞಾತವ್ಯಂ ಅನ್ಯತ್ ನ ಅವಶಿಷ್ಯತೇ ಇದಂ ಸ ವಿಜ್ಞಾನಮ್ ಜ್ಞಾನಮ್ ಅಶೇಷತಃ ತೇ ವಕ್ಷ್ಯಾಮಿ ||2||

Sloka meanings:

" ಯತ್ ಜ್ಞಾತ್ವಾ ಇಹ " - knowing which in this world
" ನ ಜ್ಞಾತವ್ಯಂ ಅವಶಿಷ್ಯತೇ"- there is nothing else that is fit to know
What kind of knowledge is that ?,
" ಇದಂ ಸ ವಿಜ್ಞಾನಂ ಜ್ಞಾನಮ್" - this knowledge combined with realization.
ವಕ್ಷ್ಯಾಮ್ಯಶೇಷತಃ- ಅಶೇಷತಃ ವಕ್ಷ್ಯಾಮಿ- 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 "ಸವಿಜ್ಞಾನಂ ಜ್ಞಾನಮ್" 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

ಶ್ಲೋ|| ಮನುಷ್ಯಾಣಾಂ ಸಹಸ್ರೇಷು ಕಶ್ಚಿದ್ಯತತಿ ಸಿದ್ಧಯೇ |
ಯತತಾಮಪಿ ಸಿದ್ಧಾನಾಂ ಕಶ್ಚಿನ್ಮಾಂ ವೇತ್ತಿ ತತ್ತ್ವತಃ||3||

ಸ|| ಮನುಷ್ಯಾಣಾಂ ಸಹಸ್ರೇಷು ಕಶ್ಚಿತ್ ಸಿದ್ಧಯೇ ಯತತಿ | ಯತತಾನಾಂ ಸಿದ್ಧಾನಾಂ ಅಪಿ ಕಶ್ಚಿತ್ ಮಾಂ ತತ್ತ್ವತಃ ವೇತ್ತಿ ||3||

Sloka meanings:

ಮನುಷ್ಯಾಣಾಂ ಸಹಸ್ರೇಷು - among thousands of men,
ಕಶ್ಚಿದ್ಯತತಿ ಸಿದ್ಧಯೇ - ಕಶ್ಚಿತ್ ಸಿದ್ಧಯೇ ಯತತಿ.
a rare one tries for perfection( Siddhi).
ಯತತಾಂ ಅಪಿ ಸಿದ್ಧಾನಾಂ - even among those who are seeking perfection
ಕಶ್ಚಿನ್ಮಾಂ ವೇತ್ತಿ ತತ್ತ್ವತಃ- ಕಶ್ಚಿತ್ ಮಾಂ ತತ್ತ್ವತಃ ವೇತ್ತಿ
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

ಭೂಮಿರಾಪೋಽನಲೋ ವಾಯುಃ ಖಂ ಮನೋಬುದ್ಧಿರೇವಚ |
ಅಹಂಕಾರ ಇತೀಯಂ ಮೇ ಭಿನ್ನಾ ಪ್ರಕೃತಿರಷ್ಟಧಾ ||4||

ಸ|| ಭೂಮಿಃ ಆಪಃ ಅನಲಃ ಖಮ್ ಮನಃ ಬುದ್ಧಿಃ ಅಹಂಕಾರ ಏವಚ ಇತಿ ಇಯಂ ಮೇ ಅಷ್ಟಧಾ ಭಿನ್ನಾ ಪ್ರಕೃತಿಃ ||4||

Sloka meanings:

ಭೂಮಿರಾಪೋಽನಲೋ ವಾಯುಃ - ಭೂಮಿಃ ಆಪಃ ಅನಿಲಃ ವಾಯುಃ
earth, water, fire, and air ,
ಖಂ ಮನೋಬುದ್ಧಿಃ - ಖಂ ಮನಃ ಬುದ್ದಿಃ - space, mind, and intellect
ಅಹಂಕಾರ ಏವ ಚ - ego too
ಇತೀಯಂ ಮೇ ಭಿನ್ನಾ ಪ್ರಕೃತಿರಷ್ಟಧಾ - ಇಯಂ ಮೇ ಅಷ್ಟಧಾ ಭಿನ್ನ ಪ್ರಕೃತಿಃ ಇತಿ -
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 ( ಅಪರ) of the Supreme. ಪರ means perfect. ಅಪರ 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 (ಜಡ). The mind, intellect, and ego are also in animate or unintelligent (ಜಡ). These are all ಅಪರ. What is not ಅಪರ is ಪರ, that is superior.

Krishna talks about the superior nature in the sloka 5
.

Sloka 5

ಅಪರೇಯಮಿತಸ್ತ್ವನ್ಯಾಂ ಪ್ರಕೃತಿಂ ವಿದ್ಧಿ ಮೇ ಪರಾಮ್|
ಜೀವಭೂತಂ ಮಹಾಬಾಹೋ ಯಯೇದಂ ಧಾರ್ಯತೇ ಜಗತ್ ||5||

ಸ|| ಮಹಾಬಾಹೋ ಇಯಂ ಅಪರಾ ಇತಃ ತು ಅನ್ಯಾಂ ಯಯಾ ಇದಂ ಜಗತ್ ಧಾರ್ಯತೇ (ತಾಮ್) ಜೀವಭೂತಾಮ್ ಮೇ ಪ್ರಕೃತಿಮ್ ಪರಾಂ ವಿತ್ಥಿ||5||

Sloka meanings:

ಅಪರೇಯಮಿತಸ್ತ್ವನ್ಯಾಂ - ಅಪರಾ ಇಯಂ ಇತಃ ತು ಅನ್ಯಾಂ
ಇಯಂ ಅಪರಾ| ಇತಃ ತು ಅನ್ಯಾಂ
This is inferior. The one different from this (is)
ಪ್ರಕೃತಿಂ ವಿದ್ಧಿ ಮೇ ಪರಾಮ್ - ಮೇ ಪರಾಮ್ ಪ್ರಕೃತಿಂ ವಿದ್ಧಿ
know that as my superior nature.
ಯಯೇದಂ ಧಾರ್ಯತೇ ಜಗತ್ - ಯಯಾ ಇದಂ ಜಗತ್ ಧಾರ್ಯತೇ-
By that the whole world is being maintained
ಜೀವಭೂತಂ- it is the form of Jiva ( sentient or intelligent by nature)
ಮೇ ಪ್ರಕೃತಿಂ- my nature
ಪರಾಮ್ ( ವಿದ್ಧಿ) - 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 ವ ಶ್ಲೋಕಮು.

ಏತದ್ಯೋನೀನಿ ಭೂತಾನಿ ಸರ್ವಾಣೀತ್ಯುಪಧಾರಯ |
ಅಹಂ ಕೃತ್ಸ್ನಸ್ಯ ಜಗತಃ ಪ್ರಭವಃ ಪ್ರಳಯಸ್ತಥಾ ||6||

ಸ|| ಸರ್ವಾಣಿ ಭೂತಾನಿ ಏತದ್ಯೋನೀನಿ ಇತಿ ಉಪಧಾರಯ | ಅಹಮ್ ಕೃತ್ಸ್ನಸ್ಯ ಜಗತಃ ಪಭವಃ ತಥಾ ಪ್ರಳಯಃ ||6||

Sloka meanings:

ಸರ್ವಾಣಿ ಭೂತಾನಿ - all beings
ಏತದ್ಯೋನೀನಿ - ಏತತ್ ಯೋನೀನಿ
have these as the source.
ಇತಿ ಉಪಧಾರಯ - know that for certain.
ಅಹಮ್ ಕೃತ್ಸ್ನಸ್ಯ ಜಗತಃ - this whole universe
ಅಹಮ್ ಪ್ರಭವಃ ಪ್ರಳಯಸ್ತಥಾ - 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

ಶ್ರೀಭಗವಾನುವಾಚ
ಮತ್ತಃ ಪರತರಂ ನಾನ್ಯತ್ಕಿಂಚಿದಸ್ತಿ ಧನಂಜಯ |
ಮಯಿ ಸರ್ವಮಿದಂ ಪ್ರೋತಂ ಸೂತ್ರೇ ಮಣಿ ಗಣಾಇವ||7||

ಸ|| ಹೇ ಧನಂಜಯ ! ಮತ್ತಃ ಪರತರಂ ಕಿಂಚಿತ್ ಅಪಿ ನ ಅಸ್ತಿ | ಸೂತ್ರೇ ಮಣಿಗಣಾಇವ ಮಯಿ ಇದಂ ಸರ್ವಂ ಪ್ರೋತಮ್ ||7||

Sloka meanings:

ಮತ್ತಃ ಪರತರಂ - different from Me
ನಾನ್ಯತ್ಕಿಂಚಿದಸ್ತಿ- ನ ಅನ್ಯತ್ ಕಿಂಚಿತ್ ಅಸ್ತಿ - there is no other thing
ಮಯಿ ಸರ್ವಮಿದಂ ಪ್ರೋತಂ - all these were strung ( together) .
ಸೂತ್ರೇ ಮಣಿ ಗಣಾಇವ- 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

ಶ್ರೀಭಗವಾನುವಾಚ
ರಸೋಽಹಮಪ್ಸು ಕೌನ್ತೇಯ ಪ್ರಭಾಸ್ಮಿ ಶಶಿ ಸೂರ್ಯಯೋಃ|
ಪ್ರಣವಃ ಸರ್ವ ವೇದೇಷು ಶಬ್ದಃ ಖೇ ಪೌರುಷಂ ನೃಷು||8||

ಸ|| ಹೇ ಕೌನ್ತೇಯ ! ಅಪ್ಸು ರಸಃ| ಶಶಿ ಸೂರ್ಯಯೋಃ ಪಭಾ| ಸರ್ವವೇದೇಷು ಪ್ರಣವಃ |ಖೇ ಶಬ್ದಃ | ನೃಷು ಪೌರುಷಂ ಅಪಿ ||8||

Sloka meanings:

ರಸೋಽಹಮಪ್ಸು ಕೌನ್ತೇಯ - ಕೌನ್ತೇಯ ಅಪ್ಸು ಅಹಂ ರಸಃ
Kaunteya, I am the essence of water
ಪ್ರಭಾಸ್ಮಿ ಶಶಿ ಸೂರ್ಯಯೋಃ- light in the Sun and the Moon.
ಪ್ರಣವಃ ಸರ್ವ ವೇದೇಷು - that letter (om) in all Vedas.
ಶಬ್ದಃ ಖೇ - sound in the Space .
ಪೌರುಷಂ ನೃಷು- 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

ಪುಣ್ಯೋ ಗನ್ಧಃ ಪೃಥಿವ್ಯಾಂ ಚ ತೇಜಶಾಸ್ಮಿ ವಿಭಾವಸೌ |
ಜೀವನಂ ಸರ್ವಭೂತೇಷು ತಪಶ್ಚಾಸ್ಮಿ ತಪಸ್ವಿಷು||9||

ಸ|| ಪೃಥಿವ್ಯಾಂ ಪುಣ್ಯಃ ಗನ್ಧಃ ಚ | ವಿಭಾವಸೌ ತೇಜಃ ಚ ಅಸ್ಮಿ | ಸರ್ವಭೂತೇಷು ಜೀವನಮ್ ! ತಪಸ್ವಿಷು ತಪಃ ಚ ಅಸ್ಮಿ||9||

Sloka meanings:

ಪುಣ್ಯೋ ಗನ್ಧಃ ಪೃಥಿವ್ಯಾಂ - The fragrant smell in the earth
ತೇಜಶಾಸ್ಮಿ ವಿಭಾವಸೌ - luster in the fire,
ಜೀವನಂ ಸರ್ವಭೂತೇಷು - life in al beings
ತಪಶ್ಚಾಸ್ಮಿ ತಪಸ್ವಿಷು- 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

ಬೀಜಂ ಮಾಂ ಸರ್ವಭೂತಾನಾಂ ವಿದ್ಧಿ ಪಾರ್ಥ ಸನಾತನಮ್|
ಬುದ್ಧಿರ್ಬುದ್ಧಿ ಮತಾಮಸ್ಮಿ ತೇಜಸ್ತೇಜಸ್ವಿನಾಮಹಮ್ ||10||

ಸ|| ಹೇ ಪಾರ್ಥ ! ಮಾಮ್ ಸರ್ವ ಭೂತಾನಾಂ ಸನಾತನಮ್ ಬೀಜಃ ವಿದ್ಧಿ |ಹಂ ಬುದ್ಧಿಮತಾಂ ಬುದ್ಧಿಃ | ತೇಜಸ್ವಿನಾಂ ತೇಜಃ ಅಸ್ಮಿ ||10||

Sloka meanings:

ಸನಾತನಮ್ ಬೀಜಂ ಮಾಂ ಸರ್ವಭೂತಾನಾಂ –
among all beings know me as the ancient seed
ವಿದ್ಧಿ ಪಾರ್ಥ - Partha know that
ಬುದ್ಧಿರ್ಬುದ್ಧಿ ಮತಾಮಸ್ಮಿ - intellect of the intellectuals
ತೇಜಸ್ತೇಜಸ್ವಿನಾಮಹಮ್- 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

ಬಲಂ ಬಲವತಾಂ ಚಾಹಂ ಕಾಮರಾಗವಿವರ್ಜಿತಮ್|
ಧರ್ನಾವಿರುದ್ಧೋ ಭೂತೇಷು ಕಾಮೋಽಸ್ಮಿ ಭರತರ್ಷಭ ||11||

ಸ|| ಭರತರ್ಷಭ ! ಅಹಂ ಬಲವತಾಮ್ ಕಾಮರಾಗ ವಿವರ್ಜಿತಮ್ ಬಲಮ್ | ಭೂತೇಷು ಧರ್ಮಾವಿರುದ್ಧಃ ಕಾಮಃ ಅಸ್ಮಿ ||11||

Sloka meanings:

ಬಲಂ ಬಲವತಾಂ ಚಾಹಂ - might of the mighty
ಕಾಮರಾಗವಿವರ್ಜಿತಮ್- devoid of desire and passion
ಧರ್ನಾವಿರುದ್ಧೋ ಭೂತೇಷು - among the beings not opposed to righteousness.
ಕಾಮೋಽಸ್ಮಿ ಭರತರ್ಷಭ - 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

ಯೇ ಚೈವ ಸಾತ್ವಿಕಾ ಭಾವಾ ರಾಜಸಾ ಸ್ತಾಮಸಾಶ್ಚಯೇ |
ಮತ್ತ ಏವೇತಿ ತಾನ್ವಿದ್ಧಿ ನ ತ್ವಹಂ ತೇಷು ತೇ ಮಯಿ ||12||

ಸ|| ಸಾತ್ವಿಕಾಃ ಭಾವಾಃ ಯೇ ರಾಜಸಾಃ ಚ ತಾಮಸಾಃ ಚ ಯೇ ತಾನ್ ಮತ್ತಃ ಏವ ಇತಿ ವಿದ್ಧಿ | ತು ತೇಷು ಅಹಮ್ ನ |ತೇ ಮಯಿ ಸನ್ತಿ ||12||

Sloka meanings:

ಯೇ ಚೈವ ಸಾತ್ವಿಕಾ ಭಾವಾ - these mental states created by Sattva Guna,
ರಾಜಸಾ ಸ್ತಾಮಸಾಶ್ಚಯೇ - as well as Rajo and Tamo Gunas,
ಮತ್ತ ಏವೇತಿ - they are Mine alone
ತಾನ್ವಿದ್ಧಿ - that you know
ನ ತ್ವಹಂ ತೇಷು - I am not in them
ನ ತೇ ಮಯಿ - 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

ತ್ರಿಭಿರ್ಗುಣಮಯೈರ್ಭಾವೈಭಿಃ ಸರ್ವಮಿದಂ ಜಗತ್ |
ಮೋಹಿತಂ ನಾಭಿಜಾನಾತಿ ಮಾಮೇಭ್ಯಃ ಪರಮವ್ಯಯಮ್ ||13||

ಸ|| ಏಭಿಃ ತ್ರಿಭಿಃ ಗುಣಮಯೈಃ ಭಾವೈಭಿಃ ಸರ್ವಂ ಇದಂ ಜಗತ್ ಮೋಹಿತಂ |ಏಭ್ಯಃ ಪರಂ ಅವ್ಯಯಮ್ ಮಾಂ ನ ಅಭಿಜಾನಾತಿ ||13||

Sloka meanings:

ತ್ರಿಭಿರ್ಗುಣಮಯೈರ್ಭಾವೈಭಿಃ - ತ್ರಿಭಿಃ ಗುಣಮಯೈಃ ಭಾವೈಭಿಃ
With the mental states created by these three Gunas
ಸರ್ವಂ ಇದಂ ಜಗತ್ ಮೋಹಿತಂ - this whole world is mesmerized (deluded by Maya)
ಏಭ್ಯಃ - From these,
ಪರಂ ಅವ್ಯಯಮ್ ಮಾಂ - the undecaying form of Me
ನ ಅಭಿಜಾನಾತಿ - 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

ಶ್ರೀಭಗವಾನುವಾಚ:
ದೈವೀ ಹ್ಯೇಷಾಗುಣಮಯೀ ಮಮ ಮಾಯಾ ದುರತ್ಯಯಾ |
ಮಾಮೇವ ಯೇ ಪ್ರಪದ್ಯನ್ತೇ ಮಾಯಾಮೇತಾಂ ತರನ್ತಿ ತೇ ||14||

ಸ|| ಹಿ ದೈವೀ ಗುಣಮಯೀ ಏಷಾ ಮಮ ಮಾಯಾ ದುರತ್ಯಯಾ | ಮಾಂ ಏವ ಯೇ ಪ್ರಪದ್ಯನ್ತೇ ತೇ ಏತಾಮ್ ಮಾಯಾಂ ತರನ್ತಿ ||14||

Sloka meanings:

ದೈವೀ - divine power
ಗುಣಮಯೀ- consisting of three Gunas
ಮಮ ಏಷಾ ಮಾಯಾ ದುರತ್ಯಯಾ - this Maya of Mine is difficult to cross.
ಮಾಮೇವ ಯೇ ಪ್ರಪದ್ಯಂತೇ - those who take refuge in Me
ತೇ ಏತಾಂ ಮಾಯಾಮ್ ತರನ್ತಿ - 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

ಶ್ರೀಭಗವಾನುವಾಚ:
ನ ಮಾಂ ದುಷ್ಕೃತಿನೋ ಮೂಢಾಃ ಪ್ರಪದ್ಯನ್ತೇ ನರಾಧಮಾಃ|
ಮಾಯಯಾಽಪಹೃತ ಜ್ಞಾನಾ ಅಸುರಂ ಭಾವಮಾಶ್ರಿತಾಃ ||15||

Sloka meanings:

ಸ|| ದುಷ್ಕೃತಿನಃ ಮೂಢಾಃ ಮಾಯಯಾ ಅಪಹೃತ ಜ್ಞಾನಾಃ |ಅಸುರಂ ಭಾವಂ ಆಶ್ರಿತಾಃ |ನರಾಧಮಾಃ ಮಾಮ್ ನ ಪ್ರಪದ್ಯನ್ತೇ ||15||

ದುಷ್ಕೃತಿನಃ- ಪಾಪುಲು - sinners
ಮೂಢಾಃ - ಮೂಢುಲು deluded ones
ನರಾಧಮಾಃ - evil doers
ಮಾಯಯಾ ಅಪಹೃತ ಜ್ಞಾನಾಃ - those who have been robbed of knowledge
ಅಸುರ ಭಾವಮ್ ಆಶ್ರಿತಾಃ - people with demoniac attitude
ನಮಾಂ ಪ್ರಪದ್ಯನ್ತೇ- 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.

ಚತುರ್ವಿಧಾ ಭಜನ್ತೇ ಮಾಂ ಜನಾಃ ಸುಕೃತಿನೋಽರ್ಜುನ |
ಆರ್ತೋ ಜಿಜ್ಞಾಸುರರ್ಥಾರೀ ಜ್ಞಾನೀ ಚ ಭರತರ್ಷಭ ||16||

ಸ|| ಭರತರ್ಷಭ ! ಆರ್ತಃ ಜಿಜ್ಞಾಸುಃ ಅರ್ಥಾರ್ಥೀ ಜ್ಞಾನೀ ಚ ಚತುರ್ವಿಧಾಃ ಸುಕೃತಿನಃ ಜನಾಃ ಮಾಮ್ ಭಜನ್ತೇ ||16||

Sloka meanings:

ಆರ್ತಃ - the one who is afflicted
ಜಿಜ್ಞಾಸುಃ - the seeker of knowledge
ಅರ್ಥಾರ್ಥೀ - the seeker of wealth
ಜ್ಞಾನೀ - the one who knows .
ಚತುರ್ವಿಧಾಃ ಸುಕೃತಿನಃ ಜನಾಃ - the four types of people with merits
ಮಾಮ್ ಭಜನ್ತೇ - (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

ತೇಷಾಂ ಜ್ಞಾನೀ ನಿತ್ಯಯುಕ್ತ ಏಕಭಕ್ತಿರ್ವಿಶಿಷ್ಯತೇ |
ಪ್ರಿಯೋ ಹಿ ಜ್ಞಾನಿನೋಽತ್ಯರ್ಥಂ ಅಹಂ ಸ ಚ ಮಮ ಪ್ರಿಯಃ ||17||

ಸ|| ತೇಷಾಂ ನಿತ್ಯಯುಕ್ತಃ ಏಕ ಭಕ್ತಃ ಜ್ಞಾನೀ ವಿಶಿಷ್ಯತೇ | ಜ್ಞಾನಿನಃ ಅಹಂ ಅತ್ಯರ್ಥಂ ಪ್ರಿಯಃ ಹಿ ! ಸಃ ಚ ಮಮ ಪ್ರಿಯಃ ||17||

Sloka meanings:

ತೇಷಾಂ ನಿತ್ಯಯುಕ್ತಃ -
among them the one who is imbued with steadfastness,
ಏಕ ಭಕ್ತಿಃ ,with one pointed devotion
ಜ್ಞಾನೀ ವಿಶಿಷ್ಯತೇ - the knowledgeable one excels.
ಜ್ಞಾನಿನಃ ಅಹಂ ಅತ್ಯರ್ಥಂ ಪ್ರಿಯಃ ಹಿ-
I am very much dear to the man of Knowledge,
ಸಃ ಚ ಮಮ ಪ್ರಿಯಃ - 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.

ಉದಾರಾಃ ಸರ್ವ ಏವೈತೇ ಜ್ಞಾನೀತ್ವಾತ್ಮೈವ ಮೇ ಮತಮ್ |
ಆಸ್ಥಿತಃ ಸ ಹಿಯುಕ್ತಾತ್ಮಾ ಮಾಮೇವಾನುತ್ತಮಾಂ ಗತಿಮ್ ||18||

ಸ|| ಏತೇ ಸರ್ವೇ ಉದಾರಾಃ ಏವ | ಜ್ಞಾನೀತು ಆತ್ಮ ಏವ ಇತಿ ಮೇ ಮತಃ|ಹಿ ಸಃ ಯುಕ್ತಾತ್ಮಾ (ಸನ್) ಮಾಂಏವ ಅನುತ್ತಮಾಮ್ ಗತಿಂ ಆಸ್ಥಿತಃ ||18||

Sloka meanings:

ಉದಾರಾಃ ಸರ್ವ ಏವೈತೇ - ಏತೇ ಸರ್ವೇ ಉದಾರಃ ಏವ
these are all people of merit .
ಜ್ಞಾನೀತ್ವಾತ್ಮೈವ ಮೇ ಮತಮ್ - ಜ್ಞಾನೀತು ಆತ್ಮಏವ ಮೇ ಮತಮ್|
But I deem the man of Knowledge is My very Self.
ಸ ಹಿ ಯುಕ್ತಾತ್ಮಾ - with his mind absorbed in Me
ಮಾಮೇವಾನುತ್ತಮಾಂ ಗತಿಮ್ - ಮಾಂ ಏವ ಅನುತ್ತಮಾಂ ಗತಿಂ-
has considered Me as the supreme goal
ಆಸ್ಥಿತಃ- 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

ಬಹೂನಾಂ ಜನ್ಮನಾಮನ್ತೇ ಜ್ಞಾನವಾನ್ಮಾಂ ಪ್ರಪದ್ಯತೇ |
ವಾಸುದೇವಃ ಸರ್ವಮಿತಿ ಸ ಮಹಾತ್ಮಾ ದುರ್ಲಭಃ ||19||

ಸ|| ಬಹೂನಾಂ ಜನ್ಮನಾಮ್ ಅನ್ತೇ ಜ್ಞಾನವಾನ್ (ಸನ್) ಸರ್ವಂ ವಾಸುದೇವಃ ಇತಿ ಮಾಮ್ ಪ್ರಪದ್ಯತೇ | ಸಃ ಮಹಾತ್ಮಾ ಸುದುರ್ಲಭಃ ||19||

Sloka meanings:

ಬಹೂನಾಂ ಜನ್ಮನಾಮನ್ತೇ - at the end of many births
ಜ್ಞಾನವಾನ್ಮಾಂ ಪ್ರಪದ್ಯತೇ - the man of Knowledge realizes Me
ವಾಸುದೇವಃ ಸರ್ವಮಿತಿ - Vasudeva is all
ಸ ಮಹಾತ್ಮಾ ದುರ್ಲಭಃ- 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 ವ ಶ್ಲೋಕಮು.

ಕಾಮೈಸ್ತೆಸ್ತೆರ್ಹೃತಜ್ಞಾನಾಃ ಪ್ರಪದ್ಯನ್ತೇಽನ್ಯದೇವತಾಃ |
ತಂ ತಂ ನಿಯಮಾಸ್ಥಾಯ ಪ್ರಕೃತ್ಯಾ ನಿಯತಾಸ್ಸ್ವಯಾ ||20||

ಸ|| ಸ್ವಯಾ ಪ್ರಕೃತ್ಯಾ ನಿಯತಾಃ ತೈಃ ತೈಃ ಕಾಮೈಃ ಹೃತಜ್ಞಾನಾಃ ತಂ ತಂ ನಿಯಮಮ್ ಅಸ್ಥಾಯ ಅನ್ಯದೇವತಾಃ ಪ್ರಪದ್ಯನ್ತೇ ||20||

Sloka meanings:

ಸ್ವಯಾ ಪ್ರಕೃತ್ಯಾ ನಿಯತಾಃ - under the guidance of their nature
ಕಾಮೈಸ್ತೆಸ್ತೆರ್ಹೃತಜ್ಞಾನಾಃ- ಕಾಮೈಃ ತೈಃ ತೈಃ ಹೃತ ಜ್ಞಾನಾಃ
the people who had their minds/knowledge stolen away
ಪ್ರಪದ್ಯನ್ತೇಽನ್ಯದೇವತಾಃ- 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

ಯೋ ಯೋ ಯಾಂ ಯಾಂ ತನುಂ ಭಕ್ತಃ ಶ್ರದ್ಧಯಾರ್ಚಿತುಮಿಚ್ಛತಿ |
ತಸ್ಯ ತಸ್ಯಚಲಾಂ ಶ್ರದ್ಧಾಂ ತಾಮೇವ ವಿದಧಾಮ್ಯಹಮ್ ||21||

ಸ|| ಯಃ ಯಃ ಭಕ್ತಃ ಯಾಮ್ ಯಾಮ್ ತನುಂ ಸ್ರದ್ಧಯಾ ಅರ್ಚಿತುಂ ಇಚ್ಛತಿ ತಸ್ಯ ತಸ್ಯ ಶ್ರದ್ಧಾಮ್ ಅಚಲಾಮ್ ವಿದಧಾಮಿ ||21||

Sloka meanings:

ಯೋ ಯೋ ಯಾಂ ಯಾಂ ತನುಂ ಭಕ್ತಃ -
whichever form of a Deity, which ever devotee
ಶ್ರದ್ಧಯಾರ್ಚಿತುಮಿಚ್ಛತಿ- ಶ್ರದ್ಧಯಾ ಅರ್ಚಿತುಂ ಇಚ್ಛತಿ-
with faith wants to worship
ತಸ್ತ ತಸ್ಯಾಚಲಾಂ ಶ್ರದ್ಧಾಮ್ - ತಸ್ಯ ತಸ್ಯ ಶ್ರದ್ಧಾಮ್ ಅಚಲಾಂ
their faith is (made) steady
ವಿದಧಾಮ್ಯಹಮ್- 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

ಸ ತಯಾ ಶ್ರದ್ಧಯಾ ಯುಕ್ತಃ ತಸ್ಯಾರಾಧನ ಮೀಹತೇ |
ಲಭತೇ ಚ ತತಃ ಕಾಮಾನ್ ಮಯೈವ ವಿಹಿತಾನ್ ಹಿ ತಾನ್ ||22||

ಸ|| ಸಃ ತಯಾ ಶ್ರದ್ಧಯಾ ತಸ್ಯ ಆರಾಧನಮ್ ಈಹತೇ |ಮಯಾ ಏವ ವಿಹಿತಾನ್ ತಾನ್ ಕಾಮಾನ್ ಹಿ ತತಃ ಲಭತೇ ||22||

Sloka meanings:

ಸ ತಯಾ ಶ್ರದ್ಧಯಾ ಯುಕ್ತಃ- He imbued with faith
( ಕೋರಿಕಲತೋ ಇತರ ದೇವತಲನಾರಾಧಿಂಚು ವಾಡು)
ತಸ್ಯ ಆರಾಧನ ಮೀಹತೇ - worshipping those Deities .
ಲಭತೇ ಚ ತತಃ ಕಾಮಾನ್ - attains his desires ( through those Deities),
ಮಯೈವ ವಿಹಿತಾನ್ ಹಿ ತಾನ್ - 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

ಅನ್ತವತ್ತು ಫಲಂ ತೇಷಾಂ ತದ್ಭವತ್ಯಲ್ಪಮೇಧಸಾಮ್ |
ದೇವಾನ್ ದೇವಯಜೋ ಯಾನ್ತಿ ಮದ್ಭಕ್ತಾ ಯಾನ್ತಿ ಮಾಮಪಿ ||23||

ಸ||| ಅಲ್ಪಮೇಧಸಾಮ್ ತೇಷಾಮ್ ತತ್ ಫಲಮ್ ತು ಅನ್ತವತ್ ಭವತಿ | ದೇವ ಯಜಃ ದೇವಾನ್ ಯಾನ್ತಿ | ಮದ್ಭಕ್ತಾಃ ಆಮ್ ಅಪಿ ಯಾನ್ತಿ ||23||

Sloka meanings:

ಅಲ್ಪಮೇಧಸಾಮ್ ತೇಷಾಮ್ - people of poor intellect
ತೇಷಾಮ್ ತತ್ ಫಲಮ್ ತು ಅನ್ತವತ್ ಭವತಿ - The fruits obtained by them are perishable.
ದೇವ ಯಜಃ ದೇವಾನ್ ಯಾನ್ತಿ - worshippers of Deities reach those Deities.
ಮದ್ಭಕ್ತಾಃ ಆಮ್ ಅಪಿ ಯಾನ್ತಿ - 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

ಶ್ರೀಭಗವಾನುವಾಚ
ಅವ್ಯಕ್ತಂ ವ್ಯಕ್ತಿ ಮಾಪನ್ನಂ ಮನ್ಯನ್ತೇ ಮಾಮಬುದ್ಧಯಃ |
ಪರಂ ಭಾವಮಜಾನನ್ತೋ ಮಮಾವ್ಯಯಮನುತ್ತಮಮ್ ||24||

ಸ|| ಅವ್ಯಯಮ್ ಅನುತ್ತಮಮ್ ಪರಂ ಮಮ ಭಾವಂ ಅಜಾನನ್ತಃ ಅಬುದ್ಧಯಃ ಅವ್ಯಕ್ತಮ್ ಮಾಮ್ ವ್ಯಕ್ತಿಂ ಆಪನ್ನಮ್ ಮನ್ಯತೇ ||24||

Sloka meanings:

ಅಬುದ್ದಯಃ - The unintelligent ones
ಮಮ ಭಾವಂ ಅಜಾನನ್ತಃ - not knowing My nature
ಅವ್ಯಕ್ತಮ್ ಮಾಮ್ - the unmanifested form of Me
ವ್ಯಕ್ತಂ ಆಪನ್ನಂ ಮನ್ಯತೇ - 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

ನಾಹಂ ಪ್ರಕಾಶಃ ಸರ್ವಸ್ಯ ಯೋಗಮಾಯಾಸಮಾವೃತಃ |
ಮೂಢೋಽಯಂ ನಾಭಿಜಾನಾತಿ ಲೋಕೋ ಮಾಮಜಮವ್ಯಯಮ್ ||25||

ಸ|| ಯೋಗಮಾಯಾ ಸಮಾವೃತಃ ಅಹಂ ಸರ್ವಸ್ಯ ಪ್ರಕಾಶಃ ನ| ಮೂಢಃ ಅಯಂ ಲೋಕಃ ಮಾಮ್ ಅಜಮ್ ಅವ್ಯಯಮ್ ನಾಭಿಜಾನಾತಿ ||25||

Sloka meanings:

ನಾಹಂ ಪ್ರಕಾಶಃ ಸರ್ವಸ್ಯ - I am not manifest (visible) to all, ( why?)
ಯೋಗಮಾಯಾಸಮಾವೃತಃ - being enveloped by Yoga Maya.
ಮೂಢೋಽಯಂ ನಾಭಿಜಾನಾತಿ - The deluded ones do not know this.
ಮಾಮಜಮವ್ಯಯಮ್ - 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

ವೇದಾಹಂ ಸಮತೀತಾನಿ ವರ್ತಮಾನಾನಿ ಚಾರ್ಜುನ |
ಭವಿಷ್ಯಾಣಿ ಚ ಭೂತಾನಿ ಮಾಂ ತು ವೇದ ನ ಕಶ್ಚನ ||26||

ಸ|| ಹೇ ಅರ್ಜುನಾ! ಅಹಮ್ ಸಮತೀತಾನಿ ವರ್ತಮಾನಾನಿ ಚ ಭವಿಷ್ಯಾಣಿ ಚ ಭೂತಾನಿ ವೇದ | ಮಾಂತು ಕಶ್ಚನ ನ ವೇದ ||26||

Sloka meanings:

ವೇದಾಹಂ ಸಮತೀತಾನಿ - ಸಮತೀತಾನಿ ಅಹಂ ವೇದ -
I know the past
ವರ್ತಮಾನಾನಿ ಚ ಅರ್ಜುನ - Oh Arjuna (I know) the present too
ಭವಿಷ್ಯಾಣಿ ಚ ಭೂತಾನಿ - I know the future things
ಮಾಂ ತು ವೇದ ನ ಕಶ್ಚನ - 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

ಇಚ್ಛಾದ್ವೇಷಸಮುತ್ಥೇನ ದ್ವನ್ದ್ವಮೋಹೇನ ಭಾರತ |
ಸರ್ವಭೂತಾನಿ ಸಮ್ಮೋಹಂ ಸರ್ಗೇ ಯಾನ್ತಿ ಪರಂತಪ ||27||

ಸ|| ಹೇ ಪರನ್ತಪ ! ಭಾರತ ! ಸರ್ಗೇ ಇಚ್ಛಾದ್ವೇಷಸಮುತ್ಥೇನ ದ್ವನ್ದ್ವ ಮೋಹೇನ ಸರ್ವಭೂತಾನಿ ಸಮ್ಮೋಹಮ್ ಯಾನ್ತಿ ||27||

Sloka meanings:

ಇಚ್ಛಾದ್ವೇಷಸಮುತ್ಥೇನ- born of desire and aversion
ದ್ವನ್ದ್ವಮೋಹೇನ - deluded by the dualities
ಸರ್ವಭೂತಾನಿ ಸಮ್ಮೋಹಂ - All beings are confounded
ಸರ್ಗೇ ಯಾನ್ತಿ - 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

ಯೇಷಾಮ್ ತ್ವನ್ತಗತಂ ಪಾಪಂ ಜನಾನಾಂ ಪುಣ್ಯಕರ್ಮಣಾಮ್ |
ತೇ ದ್ವನ್ದ್ವ ಮೋಹನಿರ್ಮುಕ್ತಾ ಭಜನ್ತೇ ಮಾಂ ದೃಢವ್ರತಾಃ ||28||

ಸ||ಪುಣ್ಯಕರ್ಮಣಾಂ ಏಷಾಂ ಜನಾನಾಂ ಪಾಪಂ ತು ಅನ್ತಗತಮ್ ತೇ ದ್ವನ್ದ್ವಮೋಹ ನಿರ್ಮುಕ್ತಾ ಧೃಢವ್ರತಾಃ ಮಾಂ ಭಜನ್ತೇ ||28||

Sloka meanings:

ಪುಣ್ಯಕರ್ಮಣಾಂ- people of virtuous deeds
ಏಷಾಂ ಜನಾನಾಂ ಪಾಪಂ ತು ಅನ್ತಗತಮ್ - these peoples sins come to an end
ತೇ ದ್ವನ್ದ್ವ ಮೋಹನಿರ್ಮುಕ್ತಾ - they, having been freed of the delusion of dualities
ಭಜನ್ತೇ ಮಾಂ ದೃಢವ್ರತಾಃ - 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

ಜರಾಮರಣ ಮೋಕ್ಷಾಯ ಮಾಮಾಶ್ರಿತ್ಯ ಯತನ್ತಿ ಯೇ|
ತೇ ಬ್ರಹ್ಮ ತದ್ವಿದುಃ ಕೃತ್ಸ್ನಮಧ್ಯಾತ್ಮಂ ಕರ್ಮ ಚಾಖಿಲಮ್ ||29||

ಸ|| ಯೇ ಜರಾಮರಣ ಮೋಕ್ಷಾಯ ಮಾಮ್ ಆಶ್ರಿತ್ಯ ಯತನ್ತಿ, ತೇ ಕೃತ್ಸ್ನಮ್ ಅಧ್ಯಾತ್ಮಂ ಅಖಿಲಂ ಕರ್ಮ ಚ ತತ್ ಬ್ರಹ್ಮ (ಇತಿ) ವಿದುಃ ||29||

Sloka meanings:

ಜರಾಮರಣ ಮೋಕ್ಷಾಯ - for becoming free from birth and death
ಮಾಮಾಶ್ರಿತ್ಯ ಯತನ್ತಿ ಯೇ- who strive by taking refuge in Me
ಕೃತ್ಸ್ನಮ್ ಅಧ್ಯಾತ್ಮಂ - the unlimited embedded Self
ಅಖಿಲಂ ಕರ್ಮ ಚ - ( as well as) all actions (to know Self)
ತತ್ ಬ್ರಹ್ಮ (ಇತಿ) ವಿದುಃ - 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:
ಬ್ರಹ್ಮಾರ್ಪಣಂ ಬ್ರಹ್ಮಹವಿಃ ಬ್ರಹ್ಮಾಗ್ನೌಬ್ರಹ್ಮಣಾಹೃತಮ್|
ಬ್ರಹ್ಮೈವ ತೇನ ಗನ್ತವ್ಯಂ ಬ್ರಹ್ಮಕರ್ಮ ಸಮಾಧಿನಾ ||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
.
ಶ್ರೀಭಗವಾನುವಾಚ
ಸಾಧಿಭೂತಾಧಿದೈವಂ ಮಾಂ ಸಾಧಿಯಜ್ಞಂ ಚ ಯೇ ವಿದುಃ |
ಪ್ರಯಾಣಕಾಲೇಽಪಿ ಚ ಮಾಂ ತೇ ವಿದುರ್ಯುಕ್ತಚೇತಸಃ ||30||

ಸ|| ಯೇ ಸ ಅಧಿಭೂತಾಧಿದೈವಮ್ ಸ ಅಧಿಯಜ್ಞಂ ಚ ಮಾಮ್ ವಿದುಃ ತೇ ಪ್ರಯಾಣಕಾಲೇ ಅಪಿ ಚ ಯುಕ್ತ ಚೇತಸಃ ಮಾಮ್ ವಿದುಃ ||30||

Sloka meanings:

ಸಾಧಿಭೂತಾಧಿದೈವಂ ಮಾಂ - (those who think of ) Me on the physical and divine plane
ಸಾಧಿಯಜ್ಞಂ ಚ ಯೇ ವಿದುಃ - know Me as being part of the sacrifices,
ಪ್ರಯಾಣಕಾಲೇಽಪಿ ಚ ತೇ - they ,even at the time of death
ಮಾಂ ವಿದುರ್ಯುಕ್ತಚೇತಸಃ - ತೇ ಮಾಂ ಉಕ್ತ ಚೇತಸಃ ವಿದುಃ
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||