(Bhagwan uvaach)
Mayi, aasaktmanaaH, paarth, yogam’, yunjan’, madaashryaH,
Asanshayam’, samagrm’, mam’, yatha, gyaasyasi, tat’, shrnu ||1||
(God said)
Translation: (Paarth) O Paarth! (mayi, aasaktmanaaH) with your mind attached to me (madaashryaH) devoted to the opinion (yogam’) in yog (yunjan’) engrossed (yatha) the way in which (samagrm’) in entirety (mam’) me (asanshayam’) free from all doubts (gyaasyasi) will know (tat’) that (shrnu) listen. (1)
Gita 7.1: O Paarth! With your mind attached to me, devoted to the opinion (mat), engrossed in yog/bhakti, the way in which you, free from all doubts, will know me in entirety, listen to that.
Gyaanm’, te, aham’, savigyaanm’, idam’, vakshyaami, asheshatH,
Yat’, gyaatva, na, ih, bhooyH, anyat’, gyaatvyam’, avshishyate ||2||
Translation: (Aham’) I (te) for you (idam’) this (savigyaanm’) along with the special knowledge (gyaanm’) Tatvgyan (asheshatH) in full (vakshyaami) shall state (yat’) which (gyaatva) knowing (ih) in this world (bhooyH) then (anyat’) anything else (gyaatvyam’) to be known (na, avshishyate) does not remain. (2)
Gita 7.2: I shall state Tatvgyan along with this special knowledge in full for you; knowing which there does not remain anything else to be known in this world.
Manushyaanaam’, sahastreshu, kashchit’, yatati, siddhye,
Yattaam’, api, siddhaanaam’, kashchit’, mam’, vetti, tatvatH ||3||
Translation: (Sahastreshu) thousands (manushyaanaam’) among individuals (kashchit’) scarcely one (siddhye) for attainment of God (yatati) strives (yattaam’) those who strive (siddhaanaam’) among yogis (api) also (kashchit’) rarely some one (mam’) me (tatvatH) in essence i.e. in real form (vetti) knows. (3)
Gita 7.3: Among thousands of individuals, scarcely some one strives for attainment of God, and among those yogis also who strive, there is seldom one who knows me in essence i.e. in real form.
Meaning: - The meaning of this Verse 3 is that God, the giver of the knowledge of the Vedas, is saying that among thousand people, scarcely one worships God. Amongst those who worship, seldom one knows me in essence. Kaal God is saying that those who worship God are very few. Those who are doing worship, they follow arbitrary behaviour (way of worship) i.e. they do scripture-opposed worship which is useless (in Bhagavad Gita Chapter 16 Verse 23). Those who worship me, amongst them also, seldom does one worship me according to the Vedas i.e. comprehending the Vedas with his own intellect. He does not worship other gods-goddesses etc; only worships me, Brahm. He is a knowledgeable soul. This Verse 3 has connection with Bhagavad Gita Chapter 7 Verse 17 to 19.
BhoomiH, aapH, analH, vaayuH, kham’, manH, buddhiH, ev, ch,
AhankaarH, iti, iyam’, me, bhinna, prakritiH, ashtdha ||4||
Apra, iyam’, itH, tu, anyaam’, prakritim’, viddhi, me, paraam’,
Jeevbhootaam’, mahabaaho, yya, idam’, dhaaryate, jagat’ ||5||
Translation: (BhoomiH) earth (aapH) water (analH) fire (vaayuH) air (kham’) sky etc; a material body is made up of (ev) similarly (manH) mind (buddhiH) intellect (ch) and (ahankaarH) pride etc; a subtle body is made up of (iti) in this way (iyam’) this (ashtdha) in eight ways i.e. Ashtangi only (bhinna) divided (me) my (prakritiH) Prakriti i.e. Durga (iyam’) this (tu) however (apra) unique i.e. there is no goddesses compared to her and in both the above-mentioned bodies, only she has main contribution and (mahabaaho) O mighty-armed! (itH) than this (anyaam’) the other (yya) by whom (idam’) this whole (jagat’) world (dhaaryate) is sustained (me) my (jeevbhootaam’) conscious in jeev form (paraam’) the second i.e. conscious in form (prakritim’) Prakriti i.e. Durga (viddhi) know. (4-5)
Gita 7.4-5: A material body is made up of earth, water, fire, air, ether etc; similarly, a subtle body is made up of mind, intellect and pride. In this way, divided in eight ways i.e. this Ashtangi only is my Prakriti i.e. Durga. She is unique i.e. there is no other goddess like her, and in both the above-mentioned bodies, she only has the main contribution, and O mighty-armed! Know the other than this, by whom this whole world is sustained to be my second Prakriti i.e. Durga, who is conscious in jeev form i.e. has a form. Because Durga only hid in the ocean by creating other forms, and acquiring the three forms of Lakshmi, Savitri and Uma, married the three gods (Brahma, Vishnu and Shiv) and produced the living beings.
Etdhyoneeni, bhootaani, sarvaani, iti, updhaarya,
Aham’, krtsnnasya, jagatH, prbhavH, prlayH, tatha ||6||
Translation: (Iti) thus (updhaarya) by creating a maze (sarvaani) all (bhootaani) living beings (etdhyoneeni) originate from these two Prakritis only and (aham’) I (krtsnnasya) whole (jagatH) universe (prbhavH) origin (tatha) and (prlayH) destruction. (6)
Gita 7.6: Thus, by creating a maze, all the livng beings originate from these two Prakritis only, and I am the origin and the destruction of the whole universe.
MattH, partaram’, na, anyat’, kinchit’, asti, Dhananjay,
Mayi, sarvam’, idam’, protam’, sootre, manignaH, iv ||7||
Translation: (Dhananjay) O Dhananjay! Above-mentioned (mattH) principle (anyat’) other (kinchit’) any (partaram’) prime cause (na) not (asti) is (idam’) this (sarvam’) whole universe (sootre) in thread (manignaH) gems (iv) like (mayi) in me (protam’) is strung. (7)
Gita 7.7: O Dhananjay! There is no other prime cause than the above-mentioned principle. This whole universe is strung in me like gems in thread.
RasH, aham’, apsu, kauntey, prbha, asmi, shashisuryayoH,
PrnavH, sarvvedeshu, shabdH, khe, paurusham’, nrshu ||8||
Translation: (Kauntey) O Arjun! (aham’) I am (apsu) in water (rasH) flavour (shashisuryayoH) in the moon and the sun (prbhaH) light (asmi) am (sarvvedeshu) in all the Vedas (prnavH) am the syllable ‘Om’ (khe) in the ether (shabdH) sound and (nrshu) in men (paurusham’) am the virility. (8)
Gita 7.8: O Arjun! I am the flavour in water, light in the moon and the sun, the syllable ‘Om’ in all the Vedas, sound in the ether and the virility in men.
PunyaH, gandhH, prthivyaam’, ch, tejH, ch, asmi, vibhaavsau,
Jeevnm’, sarvbhooteshu, tapH, ch, asmi, tapasvishu ||9||
Translation: (Prthivyaam’) in the earth (punyaH) pure (gandhH) fragrance (ch) and (vibhaavsau) in fire (tejH) radiance (asmi) am (ch) and (sarvbhooteshu) in all the living beings (jeevnm’) am the life (ch) and (tapasvishu) in ascetics (tapH) austerity (asmi) am. (9)
Gita 7.9: I am the pure fragrance in the earth and the radiance in fire, and am the life in all the living beings and the austerity in ascetics.
Beejam’, mam’, sarvbhootaanaam’, viddhi, paarth, sanaatanam’,
BuddhiH, buddhimataam’, asmi, tejH, tejasvinaam’, aham’ ||10||
Translation: (Paarth) O Arjun! (sarvbhootaanaam’) all the living beings (sanaatanam’) primary (beejam’) cause (mam’) only me (viddhi) know (aham’) I (buddhimataam’) of the intelligent (buddhiH) intelligence and (tejasvinaam’) of the brilliant (tejH) brilliance (asmi) am. (10)
Gita 7.10: O Arjun! Know me alone as the primary cause of all the living beings. I am the intelligence of the intelligent and the brilliance of the brilliant.
Balam’, balvataam’, ch, aham’, kaamraagvivarjitm’,
DharmaaviruddhH, bhooteshu, kaamH, asmi, bharatrshabh ||11||
Translation: (Bharatrshabh) O best of the Bharats! (aham’) I (balvataam’) of the powerful (kaamraagvivarjitm’) free from attachment and desires (balam’) strength (ch) and (bhooteshu) in all the living beings under me (dharmaviruddhH) which is in accordance with the dharm/religion/righteousness/morality i.e. in accordance with the scriptures (kaamH) action (asmi) am. (11)
Gita 7.11: O best of the Bharats! I am the strength, free from attachment and desires, of the powerful and I am the action, which is in accordance with the dharm i.e. is in accordance with the scriptures, in all the living beings under me.
Ye, ch, ev, saatvikaH, bhavaH, rajsaH, tamsaH, ch, ye,
MattH, ev, iti, taan’, viddhi, na, tu, aham’, teshu, te, mayi ||12||
Translation: (Ch) and (ev) also (ye) that (satvikaH) preservation from Satvgun Vishnu Ji (bhavaH) characteristic and (ye) that (rajsaH) production from Rajogun Brahma Ji (ch) and (tamsaH) destruction from Tamogun Shiv Ji (taan’) all those (mattH, ev) happening from me alone in a well-planned manner and according to the rules (iti) thus (viddhi) consider (tu) but, in reality (teshu) in them (aham’) I and (te) they (mayi) in me (na) are not. (12)
Gita 7.12: And also the characteristics of preservation from Satvgun Vishnu Ji and that of creation from Rajogun Brahma Ji and destruction from Tamogun Shiv Ji, consider all of them to be happening from me alone in a well-planned manner and according to the rules, but, in reality, neither am I in them, nor are they in me.
TribhiH, gunmayaeH, bhaavaeH, ebhiH, sarvam’, idam’, jagat’,
Mohitam’, na, abhijaanaati, mam’, ebhyaH, param’, avyyam’ ||13||
Translation: (EbhiH) these (gunmayaeH) as a result of the Gunas, by the effect of Satvik Shri Vishnu Ji, by the effect of Rajas Shri Brahma Ji, and by the effect of Tamas Shri Shiv Ji (tribhiH) the three types of (bhavaeH) characteristics (idam’) this (sarvam’) whole (jagat’) world – all the living beings (mam’) in my, Kaal’s web only (mohitam’) is being enamoured to i.e. is trapped in (ebhyaH) therefore (param’, avyyam’) the Supreme eternal God (na) not (abhijaanaati) knows. (13)
Gita 7.13: As a result of these Gunas, by the effect of Satvik Shri Vishnu Ji, by the effect of Rajas Shri Brahma Ji, and by the effect of Tamas Shri Shiv Ji - by the three types of charactereistics, this whole world (all the living beings) is being enamoured to i.e is trapped only in my, Kaal’s web; therefore, does not know the Supreme Eternal God.
{Saint Garibdas ji has stated the glory of Supreme God Kabir Bandichhor and has explained the web of Kaal: - Garib, Brahma, Vishnu, Mahesh, Maya aur Dharmraya (Kaal) kahiye, in paanchon mil prapanch banaaya vaani humari lahiye.}
Daivi, hi, esha, gunmayi, mm, Maya, duratyya, mam’,
Ev, ye, prpadhyante, mayam’, etaam’, taranti, te ||14||
Translation: (Hi) because (esha) this (daivi) supernatural i.e. very extraordinary (gunmayi) Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv-like Trigunmayi (mm) mine (Maya) Maya (duratyya) is very dangerous/difficult to overcome but (ye) those who (mam’) me (ev) only, always (prpadhyante) worship (te) they (etaam’) this (mayam’) Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv-like Maya (taranti) violate/cross over i.e. rising above the three gunas – Rajgun-Brahma Ji, Satgun-Vishnu Ji, and Tamgun-Shiv Ji, get engaged in the worship of Kaal-Brahm. (14)
Gita 7.14: Because this supernatural i.e. very extraordinary Trigunmayi Maya of mine is very dangerous/difficult to overcome, but those who always only worship me, they violate/cross over this Maya i.e. rising above the three gunas – Rajgun-Brahma Ji, Satgun-Vishnu Ji, and Tamgun-Shiv Ji, get engaged in the worship of Kaal-Brahm.
Na, mam’, dushkrtinH, moodaH, prpadhyante, naraadhmaH,
Mayya, aphrtgyaanaH, aasuram’, bhaavam’, aashritaH ||15||
Translation: (Mayya) dependent on the short-lived benefits obtained from the worship of Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv, who do not want to do any other worship i.e. by this Trigunmayi Maya (aphrtgyaanaH) those whose knowledge has been stolen away, who do not even do my i.e. Brahm-worship, who are only limited to these three gods, such (aasuram’ bhaavam’) demoniac nature (aashritaH) possessing (naraadhmaH) the lowest among men (dushkrtinH) evil-doers (moodaH) fools (mam’) me (na) not (prpadhyante) worship i.e. they keep doing sadhna of the three gunas [Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiv]. (15)
Gita 7.15: Those whose knowledge has been stolen away by this Trigunmayi Maya i.e. by being dependent on the short-lived benefits obtained from the sadhna of Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiv ji, who do not even do my i.e. Brahm-worship, who are only limited to these three gods, such individuals who have demoniac nature, who are lowest among men, the evil-doers, fools, do not worship me i.e. they keep doing worship of the three gunas (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiv).
Meaning: The meaning of Bhagavad Gita Chapter 7 Verse 12 to 15 is that those devotees who out of their nature, are dependent on the benefits obtained from the worship of the three gunas, Rajgun-Brahma Ji, Satgun-Vishnu Ji, and Tamgun-Shiv Ji, and whose knowledge has been stolen away by the bhakti of these three gods, those with demoniac nature, the lowest among men, who perform evil acts of bhakti which are opposite to the injunctions of the scriptures, fools, do not even worship me, Brahm. Bhagavad Gita Chapter 7 Verse 20 to 23 also have a continuous connection with these.
ChaturvidhaH, bhajante, mam’, janaaH, sukrtinH, Arjun,
AartH, jigyaasuH, arthaarthi, gyaani, ch, bharatrshabh ||16||
Translation: (Bharatrshabh Arjun) O the best of the Bharats, Arjun! (sukrtinH) who perform virtuous acts (arthaarthi) Artharthi – one who performs rituals through Ved mantras to attain wealth (aartH) Aart – one who performs rituals by Ved mantras for removal of crisis (jigyaasu) Jigyasu – one who with the desire to gain information regarding God by gaining knowledge, becoming knowledgeable on the basis of the Vedas, becomes a speaker (ch) and (gyaani) Gyaani, who has come to know that a human life is only for attaining God. Even God can be attained by doing worship of only one Almighty God with an undeviated mind; such (chaturvidhaH) of four kinds (janaaH) devout men (mam’) me (bhajante) worship / do bhajan. (16)
Gita 7.16: O the best of Bharats, Arjun! Those who perform virtuous acts – Artharthi (seeker of wealth) - one who performs rituals through Ved mantras to attain wealth, Aart (the distressed) - one who performs rituals by Ved mantras for removal of crisis, Jigyasu (inquisitive) - one who with the desire to gain information regarding God by gaining knowledge, becoming knowledgeable on the basis of the Vedas, becomes a speaker, and Gyaani (learned) - who has come to know that a human life is only for attaining God; even God can be attained by doing worship of only one Almighty God with an undeviated mind; such four kinds of devout men worship me.
Teshaam’, gyaani, nityayuktH, ekbhaktiH, vishishyate,
PriyaH, hi, gyaaninH, atyartham’, aham’, saH, ch, mm, priyaH ||17||
Translation: (Teshaam’) among those (nityayuktH) always fixed (ekbhaktiH) bhakti of one God (gyaani) Gyaani - learned (vishishyate) is the best (hi) because (gyaaninH) to the learned (aham’) I am (atyartham’) very (priyaH) dear (ch) and (saH) that leaned (mm) me (priyaH) is dear. (17)
Gita 7.17: Among those, the learned, who is always fixed in the bhakti of one God, is the best because I am very dear to the learned and that learned is very dear to me.
UdaaraH, sarve, ev, ete, gyaani, tu, aatma, ev, me, matam’,
AasthitH, saH, hi, yuktaatma, mam’, ev, anuttamaam’, gatim’ ||18||
Translation: (Hi) because (me) my (matam’) in opinion (ete) these (sarve, ev) all of (gyaani) knowledgeable/learned (aatma) souls (udaraH) are noble (tu) but (saH) he (mam’) in me (ev) only (yuktaatma) engrossed soul (anuttamaam’) my very bad (gatim’) salvation (ev) only (aasthitH) are dependent. (18)
Gita 7.18: Because in my opinion all these learned souls are noble, but that soul engrossed only in me is dependent only on my very bad salvation.
The meaning of Bhagavad Gita Chapter 7 Verse 16 to 18 is that even my i.e. Brahm’s bhakti is done by four types of devotees;
Question: - You have written incorrect meaning in the translation of Bhagavad Gita Chapter 7 Verse 18. You have written the meaning of “Anuttamaam’” as “Ashreshth” / “Bad / Inferior”; whereas in compound, the meaning of ‘Anuttam’ is ‘Ati Uttam’ / ‘very good’. Compared to whom there is no one better, regarding him/it, in compound the meaning of ‘Anuttam’ is ‘Ati Uttam’. The other translators of Bhagavad Gita have written the correct meaning. They have written the meaning of ‘anuttam’ as ‘ati uttam’ / ‘very good’.
Answer: - Accepting this statement of yours to be true, I am requesting you that the giver of the knowledge of Bhagavad Gita is telling about his worship in Bhagavad Gita Chapter 7 Verse 16 to 18. If in Bhagavad Gita Chapter 7 Verse 18 he is describing his worship as “Anuttam”, whose meaning according to your compound is this that there is no better salvation than the salvation of the giver of the knowledge of Bhagavad Gita.
The giver of the knowledge of Bhagavad Gita, in Bhagavad Gita Chapter 18 Verse 62 and Bhagavad Gita Chapter 15 Verse 4, is himself telling to go in the refuge of some other God. By only His grace supreme peace and the eternal place, the ever-lasting place of salvation i.e. Satyalok will be attained. About himself also, has said that I am also in His refuge only. One should worship that Supreme/Complete God alone, and has stated that one should attain the supreme state (Satyalok) of that Supreme God. Having gone where, worshippers never return to this world i.e. their birth and death ends forever.
In Bhagavad Gita Chapter 46, 61-62, 64, 66; Bhagavad Gita Chapter 15 Verse 4, 16-17; Bhagavad Gita Chapter 13 Verse 12 to 17, 22 to 24, 27-28, 30-31, 34; Bhagavad Gita Chapter 5 Verse 6 to 10, 13 to 21 and 24-25-26; Bhagavad Gita Chapter 6 Verse 7, 19, 20, 25, 26-27; Bhagavad Gita Chapter 4 Verse 31-32; Bhagavad Gita Chapter 8 Verse 3, 8 to 10, 17 to 22; Bhagavad Gita Chapter 7 Verse 19 to 29; Bhagavad Gita Chapter 14 Verse 19 etc-etc Verses has mentioned about some other God than himself. It has been proved from this that there is some other God superior i.e. better than the giver of the knowledge of Bhagavad Gita. Like, in Bhagavad Gita Chapter 15 Verse 17, the giver of the knowledge of Bhagavad Gita has stated that “Uttam PurushH tu anyaH”, which means that the Supreme God is indeed someone else. Therefore the salvation of i.e. salvation obtained from that Supreme God i.e. Superior most God will also be superior most. This is also proved from this that the salvation of that Supreme God i.e. Complete God is superior to the salvation of the giver of the knowledge of Bhagavad Gita. Therefore the salvation of the giver of the knowledge of Bhagavad Gita is not superior most. Superior most means compared to which there is nothing more superior; so this adjective has also been proved wrong for the salvation of the giver of the knowledge of Bhagavad Gita. Because if there is some other God superior to the giver of the knowledge of Bhagavad Gita, then His salvation is also superior to that of the giver of the knowledge of Bhagavad Gita. It has been proved from this that in Bhagavad Gita Chapter 7 Verse 18, the meaning of “anuttam” is justified to be “inferior/bad” i.e. is correct. You and the other translators of Bhagavad Gita have written incorrect meaning, who have said and written the meaning of “anuttam” as “very good/superior most”.
Bahoonaam’, janmnaam’, ante, gyaanvan’, mam’, prpadhyate,
VasudevH, sarvam’, iti, saH, mahatma, sudurlabhH ||19||
Translation: (Bahoonaam’) many (janmnaam’) births (ante) in the last birth (gyaanvaan’) he who has attained the true spiritual knowledge / Tatvgyan (mam’) me (prpadhyate) worships (vasudevH) Vasudev i.e. the Omnipresent Purna Brahm only (sarvam’) is everything (iti) thus, he who knows this (saH) that (mahatma) Mahatma (sudurlabhH) is extremely rare. (19)
Gita 7.19: In the last birth after many births, he who has attained Tatvgyan (the true spiritual knowledge) worships me. Vasudev i.e. the Omnipresent Purna Brahm only is everything, he who knows this, that Mahatma is extremely rare.
In Shrimad Bhagwat Skand Tenth, 51, Shri Krishna has himself said that because of being the son of Vasudev, I am called Vasudev, nor due to being everyone’s master or omnipresent i.e. Supreme/Complete God is Vasudev.
Meaning: The meaning of Bhagavad Gita Chapter 7 Verse 19 is that even my (Brahm’s) worship is done by a rare person after many births; otherwise, people keep worshipping other gods only, and that saint is extremely rare who tells that Purna Brahm only is everything; complete salvation is not attained from Brahm and ParBrahm.
KaamaeH, taeH, taeH, hrtgyaanaH, prpadhyante, anyadevtaH,
Tam’, tam’, niyamm’, aasthaay, prkrtya, niyataH, svya ||20||
Translation: (TaeH, TaeH) those-those (kaamaeH) desire of those pleasures (hrtgyaanaH) those whose knowledge has been stolen away (svya) their (prkrtya) by nature (niyataH) being inspired (tam’-tam’) that-that darkness of ignorance (niyamm’) policy/rule (aasthaay) relying on (anyadevtaH) other gods (prpadhyante) worship. (20)
Gita 7.20: Those whose knowledge has been stolen away by the desires of those-those pleasures, they, inspired by their inherent nature, relying on the policy endowed with that-that darkness of ignorance, worship other gods.
YaH, yaH, yam’, yam’, tanum’, bhaktH, shraddhya, architum’, ichchhati,
Tasya, tasya, achlaam’, shraddhaam’, taam’, ev, viddhaami, aham’ ||21||
Translation: (YaH, yaH) whichever (bhaktH) devotee (yam’, yam’) whichever (tanum’) form of god (shraddhya) with faith (architum’) worship (ichchhati) wants (tasya) that (tasya) that bhakt’s (shraddhaam’) faith (aham’) I (taam’, ev) in that very God (achlaam’) firm (viddhaami) make/do. (21)
Gita 7.21: Whichever devotee wants to worship the form of whichever god with faith, I make the faith of that-that devotee firm in that very god.
SaH, tya, shraddhya, yuktH, tasya, aaraadhanam’, iihte,
Labhte, ch, tatH, kaamaan’, mayaa, ev, vihitaan’, hi, taan’ ||22||
Translation: (SaH) that bhakt (tya) that (shraddhya) with faith (yuktH) endowed with (tasya) that god’s (aaraadhanam’) worship (iihte) performs (ch) and (hi) because (tatH) from that god (mya) by me (ev) only (vihitaan’) granted (taan’) those (kaamaan’) desired pleasures (labhte) attains. (22)
Gita 7.22: Endowed with that faith, that bhakt worships that god, and attains those desired pleasures from that god, granted by me alone.
Antvat’, tu, falam’, teshaam’, tat’, bhavti, alpmedhsaam’,
Devaan’, devyajH, yaanti, mad’bhaktaH, yaanti, mam’, api ||23||
Translation: (Tu) but (teshaam’) those (alpmedhsaam’) dim-witted people (tat’) that (falam’) fruit/reward (antvat’) perishable (bhavti) is (devyajH) those who worship gods (devaan’) gods (yaanti) go to and (mad’bhaktaH) matavlambi i.e. by the path of bhakti told by me (api) also (mam’) me (yaanti) attain. (23)
Gita 7.23: But that fruit of those dim-witted people is perishable. Those who worship gods go to gods and matavlambi, i.e. by the path of bhakti told by me, also come to me.
Meaning: - The meaning of Bhagavad Gita Chapter 7 Verse 20 to 23 is that, that which is mentioned in Bhagavad Gita Chapter 7 Verse 12 to 15 that those whose knowledge has been stolen by the three gunas-(Rajgun Shri Brahma Ji, Satgun Shri Vishnu Ji, Tamgun Shri Shiv Ji)-like Maya i.e. those who worship the three gods, they, endowed with demoniac nature, lowest among men, evil-doers, fools, do not worship me, Brahm. In relation to this only, it is stated in Bhagavad Gita Chapter 7 Verse 20 to 23 that those whose knowledge has been stolen by the above-mentioned three gods, they by their nature worship those very gods with the aim of the fulfilment of their desires i.e. the giver of the knowledge of Bhagavad Gita is saying that they worship gods other than me. Whichever god a devotee worships, I only make his faith firm towards that god. That worshipper of the gods attains the fruit by the power granted by me alone to that god, but that fruit of those dim-witted i.e. foolish people is perishable. Those who worship gods go to gods. My devotee comes to me. The purport is that those who worship Brahma, Vishnu and Shiv or some other god, the fruit of the worship of those gods is perishable i.e. that worship is useless.
Avyaktam’, vyaktim’, aapannm’, manyante, mam’, abuddhyaH,
Param’, bhaavm’, ajaanantH, mm, avyyam’, anuttamm’ ||24||
Translation: (Abuddhya) foolish people (mm) my (anuttamm’) bad/inferior (avyyam’) permanent (param’) prime (bhaavm’) character (ajaanantH) being unaware of (avyaktam’) hidden i.e. invisible (mam’) me, Kaal (vyaktim’) in form like a human being, incarnated as Krishna (aapannm’) to have attained (manyante) consider i.e. I am not Krishna. (24)
Gita 7.24: Foolish people being unaware of my bad, permanent and prime character, consider to have attained the hidden i.e. invisible me, Kaal in form like a human being, incarnated as Krishna i.e. I am not Krishna.
Na, aham’, prakaashH, sarvasya, yogmayasmaavrtH,
MoodH, ayam’,na, abhijaanaati, lokH, mam’, ajam’, avyyam’ ||25||
Translation: (Aham’) I (yogmaya smaavrtH) hidden by Yogmaya (sarvasya) everyone (PrakaashH) appear before (na) do not i.e. remain invisible, therefore (mam’) me (ajam’) of not taking birth (avyyam’) eternal, unchanging character (ayam’) this (moodH) ignorant (lokH) world – living beings (na) not (abhijaanaati) knows i.e. considers me to have come in incarnation form. (25)
Gita 7.25: I, hidden by Yogmaya, do not appear before anyone i.e. remain invisible; therefore, this ignorant world (living beings) does not know me and my eternal, unchanging character of not taking birth i.e. considers me to have come in incarnation form. Because Brahm makes his numerous forms with his word power; he is Durga’s husband, therefore, is saying in this Verse that I do not take birth from Durga like Shri Krishna etc.
Important: - In Bhagavad Gita Chapter 7 Verse 24-25, God, the giver of the knowledge of Bhagavad Gita, is saying about himself that I remain (avyakt) invisible/unmanifested i.e. remain hidden by my Yogmaya i.e. supernatural power. I do not appear before everyone in my actual Kaal form. This is First ‘Avyakt’ (unmanifested). Then in Bhagavad Gita Chapter 8 Verse 18, it is said that all these living beings merge into the Avyakt at the time of destruction. Please think, this is Second ‘Avyakt’. Then, it is mentioned in Bhagavad Gita Chapter 8 Verse 20 that other than that ‘Avyakt’ God i.e. ParBrahm, the second ‘Avyakt’ i.e. hidden God does not get destroyed even after the destruction of all the living beings. That Eternal ‘Avyakt’ i.e. that Primeval invisible God is the Third ‘Ayakt’ God. It is stated in Bhagavad Gita Chapter 8 Verse 21 that, that hidden God is known as Eternal ‘Avyakt’; after going to which God, the living beings do not return to this world. That place is actually the real place of salvation. That place is superior to my, i.e. the giver of the knowledge of Bhagavad Gita, i.e. to Brahm lok. Please think, this third Avyakt (unmanifested) i.e. hidden God has been proved who is immortal in reality. This evidence is in Bhagavad Gita Chapter 15 Verse 1-4 and 16-17, in which there is clear description of three gods. One is Kshar Purush i.e. Brahm, second is Akshar Purush i.e. ParBrahm and third is Param Akshar Brahm i.e. Purna Brahm. The evidence of Param Akshar Brahm is in Bhagavad Gita Chapter 8 Verse 1 to 3.
Ved’, aham’, samteetaani, vartmaanaani, ch, Arjun,
Bhavishyaani, ch, bhootaani, mam’, tu, ved, na, kashchan ||26||
Translation: (Arjun) O Arjun! (samteetaani) who have dwelled in the past (ch) and (vartmaanaani) existing in the present (ch) and (bhavishyaani) will come in future (bhootaani) all the living beings (aham’) I (ved) know (tu) but (mam’) me (kashchan) anyone (na) not (ved) knows. (26)
Gita 7.26: O Arjun! I know all the living beings who have dwelled in the past and who are existing in the present and will come in the future. But no one knows me.
Ichchhaadweshsamutthen, dvandvmohen, bharat,
Sarvbhootaani, sammoham’, sarge, yaanti, parantap ||27||
Translation: (Bharat) O Bharatvanshi (parantap) Arjun! (sarge) in this world (ichchhaadweshsamutthen) arising from desire and hatred (dvandvmohen) by the conflicting infatuation towards happiness-distress etc (sarvbhootaani) all the living beings (sammoham’) very ignorant (yaanti) are becoming. (27)
Gita 7.27: O Bharatvanshi, Arjun! In this world, all the living beings are becoming very ignorant by the conflicting infatuation towards happiness and distress etc arising from desire and hatred.
Yesham’, tu, antgatam’, paapam’, janaanaam’, punyakarmnaam’,
Te, dvandvmohnirmuktaH, bhajante, mam’, drdvrtaH ||28||
Translation: (Tu) but, without any desire (punyakarmnaam’) those who perform virtuous acts (yeshaam’) whose (janaanaam’) men’s (paapam’) sin (antgatam’) have become destroyed (te) those (dvandvmohnirmuktaH) free from conflicting infatuation arising from love-hatred (drdvrtaH) firmly determined devotees (mam’) me, in all respects (bhajante) worship. (28)
Gita 7.28: But those men, who perform virtuous acts without any desire, whose sins have become destroyed, those firmly determined devotees, free from the conflicting infatuation arising from love-hatred, worship me in all respects.
Jaraamaranmokshaay, mam’, aashritya, yatanti, ye,
Te, Brahm, tat’, viduH, krtsnnam’, adhyaatmm’, karm, ch, akhilam’ ||29||
Translation: (Ye) who (mam’) my (krtsnnam’) entire (adhyaatmm’) adhyatm / spiritual knowledge (ch) and (akhilam’) all (karm) actions (viduH) know (te) those men (tat’) that (Brahm) Brahm (aashritya) resorting to (jaraamaranmokshaay) to get rid of old age and death (yatanti) strive. (29)
Gita 7.29: Those who know my entire (adhyatm) spiritual knowledge and all actions, those men, resorting to that Brahm, strive to get rid of old age and death.
Saadhibhootaadhidaivam’, mam’, saadhiyagyam’, ch, ye, viduH,
Pryaankaale, api, ch, mam’, te, viduH, yuktchetasH ||30||
Translation: (Ye) the devotees who (mam’) me (ch) and (saadhibhootadhidaivam’) along with Adhibhoot, Adhidaiv (ch) and (saadhiyagyam’) along with Adhiyagya (viduH) correctly know (te) they (mam’) me (viduH) know (pryaankaale) at the time of death (api) even (yuktchetasH) have their mind engrossed i.e. being aware of the sufferings inflicted by me, keep their mind fixed in one Supreme God. (30)
Gita 7.30: Those devotees who correctly know me along with Adhibhoot, Adhidaiv and Adhiyagya, they know me, and have their mind engrossed even at the time of death i.e. being aware of the sufferings inflicted by me, keep their mind fixed in one Supreme God.