Chapter 7
Gnān-Vignān-Yoga
Shlok 7.1
Shrī Bhagwān said
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु॥
mayyāsaktamanāh pārtha yogam yunjanmadāshrayaha;
asanshayam samagram mām yathā jnāsyasi tachchhruṇu.
Arjun! You, whose mind is infatuated in me, who have taken refuge under me, and is joined in yoga, listen to that knowledge by which you will without a doubt know me completely.
Shlok 7.2
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते॥
jnānam te’ham savijnānamidam vakshyāmyasheshataha;
yajjnātvā neha bhūyo’nyajjnātavyamavashishyate.
I will entirely explain to you this knowledge, which is accompanied by vignān.[48] Upon realizing it, nothing else more worthwhile in the world remains to be known.
Shlok 7.3
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः॥
manushyāṇām sahasreshu kashchidyatati siddhaye;
yatatāmapi siddhānām kashchinmām vetti tattvataha.
Hardly one among thousands of people strives for realization. Among those who endeavor, only a few truly realize me.
Shlok 7.4
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा॥
bhūmirāpo’nalo vāyuh kham mano buddhireva cha;
ahankāra itīyam me bhinnā prakrutirashṭadhā.
Earth, water, fire, wind, space, the mind, the intellect, and the ego—these are my eight distinct māyā (prakruti).
Shlok 7.5
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत्॥
apareyamitastvanyām prakrutim viddhi me parām;
jīvabhūtām mahābāho yayedam dhāryate jagat.
These are my lower māyik forms. Arjun! Realize my other prakruti (Aksharbrahma), which is distinct and superior to these, conscious, and which sustains this world.
Shlok 7.6
एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥
etadyonīni bhūtāni sarvāṇītyupadhāraya;
aham krutsnasya jagatah prabhavah pralayastathā.
Understand this: all beings result from these two types of prakruti. I am the cause of the entire world’s creation and dissolution.
Shlok 7.7
मत्तः परतरं नाऽन्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव॥
mattah parataram nā’nyatkinchidasti dhananjaya;
mayi sarvamidam protam sūtre maṇigaṇā iva.
O Arjun, there is nothing superior to me. This entire world is threaded to me as pearls are to a thread.
Shlok 7.8
रसोऽहमप्सु कौन्तेय प्रभाऽस्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु॥
raso’hamapsu kaunteya prabhā’smi shashisūryayoho;
praṇavah sarvavedeshu shabdah khe paurusham nrushu.
Arjun! I am the flavor in water, the splendor within the sun and the moon, the Aum in all the Vedas, the sound in space, and the virility in men.
Shlok 7.9
पुण्यो गन्धः पृथिव्यां च तेजश्चाऽस्मि विभावसौ।
जीवनं सर्वभूतेषु तपश्चाऽस्मि तपस्विषु॥
puṇyo gandhah pruthivyām cha tejashchā’smi vibhāvasau;
jīvanam sarvabhūteshu tapashchā’smi tapaswishu.
And I am the sweet fragrance in the earth, the brilliance in fire, the life in all the living, and the austerity within ascetics.
Shlok 7.10
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनाम् अहम्॥
bījam mām sarvabhūtānām viddhi pārtha sanātanam;
buddhirbuddhimatāmasmi tejastejaswinām aham.
O Arjun! Know me as the eternal seed of all beings. I am the intellect of the intelligent and the splendor of the brilliant.
Shlok 7.11
बलं बलवतां चाऽहं कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ॥
balam balavatām chā’ham kāmarāgavivarjitam;
dharmāviruddho bhūteshu kāmo’smi bharatarshabha.
Of the strong, I am the strength that is free of desire and attachment; and Arjun, in all beings, I am the desire that is unopposed to dharma.
Shlok 7.12
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि॥
ye chaiva sāttvikā bhāvā rājasāstāmasāshcha ye;
matta eveti tānviddhi na tvaham teshu te mayi.
And also, know that objects which are characterized by satvaguna, rajoguna, and tamoguna—they are created by me. They are dependent upon me, but I am not dependent on them.
Shlok 7.13
त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।
मोहितं नाऽभिजानाति मामेभ्यः परमव्ययम्॥
tribhirguṇamayairbhāvairebhih sarvamidam jagat;
mohitam nā’bhijānāti māmebhyah paramavyayam.
This entire world is deluded by these three types of objects, which are characterized by the gunas. The people of the world do not know me, the one who is eternal and superior to these objects.
Shlok 7.14
दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते॥
daivī hyeshā guṇamayī mama māyā duratyayā;
māmeva ye prapadyante māyāmetām taranti te.
This divine māyā of mine, which is characterized by the three gunas, is truly difficult to overcome. However, those who seek refuge only under me, they transcend this māyā.
Shlok 7.15
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययाऽपहृतज्ञाना आसुरं भावमाश्रिताः॥
na mām dushkrutino mūḍhāh prapadyante narādhamāhā;
māyayā’pahrutajnānā āsuram bhāvamāshritāhā.
(1) Those who engage in wrongful deeds, (2) the foolish, (3) the vile amongst men, (4) those whose knowledge is robbed of virtue by māyā, and (5) those who possess a demonic nature do not take refuge under me.
Shlok 7.16
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ॥
chaturvidhā bhajante mām janāh sukrutino’rjuna;
ārto jijnāsurarthārthī jnānī cha bharatarshabha.
Arjun! Four types of people, who perform virtuous deeds, worship me: (1) the miserable, (2) those who seek material gain, (3) those who seek knowledge, and (4) the wise.
Shlok 7.17
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः॥
teshām jnānīnityayukta ekabhaktirvishishyate;
priyo hi jnānino’tyarthamaham sa cha mama priyaha.
Among them, the wise is supreme since they are constantly joined in Paramātmā and possess singular devotion. I am certainly greatly dear to the wise, and they are dear to me.
Shlok 7.18
उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्।
आस्थितः स हि युक्तात्मा मामेवाऽनुत्तमां गतिम्॥
udārāh sarva evaite jnānītvātmaiva me matam;
āsthitah sa hi yuktātmāmāmevā’nuttamām gatim.
All these devotees are outstanding; however, I hold the wise as my very self, since they are joined with Paramātmā and they are established in only me, the ultimate goal.
Shlok 7.19
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः॥
bahūnām janmanāmante jnānavānmām prapadyate;
vāsudevah sarvamiti sa mahātmā sudurlabhaha.
At the end of many births, a wise person, who realizes that Vāsudev is all, seeks refuge in me. Such a great ātmā is rare.
Shlok 7.20
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया॥
kāmaistaistairhrutajnānāh prapadyante’nyadevatāhā;
tam tam niyamamāsthāya prakrutyā niyatāh swayā.
Those whose wisdom is led astray by different desires and influenced by one’s nature follow the respective vows of other deities and seek refuge under them.
Shlok 7.21
यो यो यां यां तनुं भक्तः श्रद्धयाऽर्चितुमिच्छति।
तस्य तस्याऽचलां श्रद्धां तामेव विदधाम्यहम्॥
yo yo yām yām tanum bhaktah shraddhayā’rchitumichchhati;
tasya tasyā’chalām shraddhām tāmeva vidadhāmyaham.
Whichever deity a devotee desires to worship with faith, I strengthen that very faith of that devotee.
Shlok 7.22
स तया श्रद्धया युक्तस्तस्या राधनमीहते।
लभते च ततः कामान्मयैव विहितान्हि तान्॥
sa tayā shraddhayā yuktastasyā rādhanamīhate;
labhate cha tatah kāmānmayaiva vihitānhi tān.
With that faith, that devotee offers worship to those deities, and by it certainly obtains those fruits ordained by only me.
Shlok 7.23
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि॥
antavattu falam teshām tadbhavatyalpamedhasām;
devāndevayajo yānti madbhaktā yānti māmapi.
However, that fruit received by them, who are of diminished intelligence, is transient. Those who worship the deities attain the deities, whereas my devotees attain only me.
Shlok 7.24
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः।
परं भावमजानन्तो ममाऽव्ययमनुत्तमम्॥
avyaktam vyaktimāpannam manyante māmabuddhayaha;
param bhāvamajānanto mamā’vyayamanuttamam.
Those who do not realize my supreme, immutable, and superior nature—they, who are without intellect, believe me, who until now was unmanifest in this world, to be manifest like the jīvātmā.[49]
Shlok 7.25
नाऽहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाऽभिजानाति लोको मामजमव्ययम्॥
nā’ham prakāshah sarvasya yogamāyāsamāvrutaha;
mūḍho’yam nā’bhijānāti loko māmajamavyayam.
Concealed by yoga-māyā, I am not known to all. This ignorant world does not know me, who is unborn and imperishable.
Shlok 7.26
वेदाऽहं समतीतानि वर्तमानानि चाऽर्जुन।
भविष्याणि च भूतानि मां तु वेद न कश्चन॥
vedā’ham samatītāni vartamānāni chā’rjuna;
bhavishyāṇi cha bhūtāni mām tu veda na kashchana.
Arjun! I know the beings of the past, present, and future. However, none know me.
Shlok 7.27
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप॥
ichchhādveshasamutthena dvandvamohena bhārata;
sarvabhūtāni sammoham sarge yānti parantapa.
O Bhārat! O Parantapa (Arjun)! All beings at birth are misled by pairs of delusions, such as pleasure and pain, which arise from desire and aversion.
Shlok 7.28
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः॥
yeshām tvantagatam pāpam janānām puṇyakarmaṇām;
te dvandvamohanirmuktā bhajante mām druḍhavratāhā.
However, the wrongdoing of those people who have performed virtuous deeds is destroyed—they, who are free from the pairs of delusions and are steadfast in their vows, worship me.
Shlok 7.29
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः कृत्स्नम् अध्यात्मं कर्म चाऽखिलम्॥
jarāmaraṇamokshāya māmāshritya yatanti ye;
te brahma tadviduh krutsnam adhyātmam karma chā’khilam.
Upon seeking refuge under me, those who strive to free themselves from old age and death, they realize that Brahman, all karma, and all adhyātma.
Shlok 7.30
साधिभूताधिदैवं मां साधियज्ञं च ये विदुः।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः॥
sādhibhūtādhidaivam mām sādhiyajnam cha ye viduhu;
prayāṇakāle’pi cha mām te viduryuktachetasaha.
Those who know me, along with adhibhūt, adhidaiv, and adhiyagna; they, who have engrossed their mind in Paramātmā, realize me even at the time of death.
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे ज्ञानविज्ञानयोगो नाम सप्तमोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde
jnānavijnānayogo nāma saptamo’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the seventh chapter titled “Gnān-vignān-yoga.”