Bhagavad Gita-Chapter 7 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 7 All Verses with Meaning and Audio

श्रीभगवानुवाच ।
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः ।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ ७-१॥

śrībhagavānuvāca
mayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu 7-1

The Blessed Lord said: With the mind intent on Me, Partha, practising YOGA and taking refuge in Me, how thou shalt, without doubt, know Me fully, that do thou hear.

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः ।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ ७-२॥

jñānaṃ te’haṃ savijñānamidaṃ vakṣyāmyaśeṣataḥ
yajjñātvā neha bhūyo’nyajjñātavyamavaśiṣyate 7-2

I shall declare to thee in full this knowledge combined with realisation, which being known, nothing more here remains to be known.

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥ ७-३॥

manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye
yatatāmapi siddhānāṃ kaścinmāṃ vetti tattvataḥ 7-3

Among thousands of men, one perchance strives, for perfection; even among those successful strivers, only one perchance knows Me in essence.

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ७-४॥

bhūmirāpo’nalo vāyuḥ khaṃ mano buddhireva ca
ahaṅkāra itīyaṃ me bhinnā prakṛtiraṣṭadhā 7-4

Earth, water, fire, air, ether, mind, intellect, egoism — these are My eight-fold PRAKRITI.

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ७-५॥

apareyamitastvanyāṃ prakṛtiṃ viddhi me parām
jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat 7-5

This is the lower PRAKRITI; different from it know thou O mighty-armed My Higher PRAKRITI the very Life-element by which this world is upheld.

एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ७-६॥

etadyonīni bhūtāni sarvāṇītyupadhāraya
ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā 7-6

Know that these (two PRAKRITIS ) , are the womb of all beings. So I am the source and dissolution of the whole universe.

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७-७॥

mattaḥ parataraṃ nānyatkiñcidasti dhanañjaya
mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva 7-7

There is nothing whatsoever higher than Me, O Dhananjaya. All this is strung in Me, as clusters of gems on a string.

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः ।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥ ७-८॥

raso’hamapsu kaunteya prabhāsmi śaśisūryayoḥ
praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu 7-8

I am the sapidity in water, O son of Kunti, I am the light in the moon and the sun; I am the syllable OM in all the VEDAS, sound in ether, and virility in men;

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ७-९॥

puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau
jīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu 7-9

I am the sweet fragrance in earth and the brilliance in fire, the life in all beings, and I am austerity in the austere.

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् ।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ ७-१०॥

bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam
buddhirbuddhimatāmasmi tejastejasvināmaham 7-10

Know Me, O Partha, as the eternal seed of all beings; I am the intelligence of the intelligent. The splendour of the splendid (things and beings) , am I.

बलं बलवतां चाहं कामरागविवर्जितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ७-११॥

balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitam
dharmāviruddho bhūteṣu kāmo’smi bharatarṣabha 7-11

Of the strong, I am the strength — devoid of desire and attachment, and in (all) beings, I am the desire — unopposed to DHARMA, O best among the Bharatas.

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ ७-१२॥

ye caiva sāttvikā bhāvā rājasāstāmasāśca ye
matta eveti tānviddhi na tvahaṃ teṣu te mayi 7-12

Whatever beings (and objects) that are pure, active and inert, know them to proceed from Me; yet, I am not in them, they are in Me.

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ ७-१३॥

tribhirguṇamayairbhāvair ebhiḥ sarvamidaṃ jagat
mohitaṃ nābhijānāti māmebhyaḥ paramavyayam 7-13

Deluded by these natures (states or things) composed of the three GUNAS (of PRAKRITI ) all the world knows Me not as Immutable and distinct from them.

दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ७-१४॥

daivī hyeṣā guṇamayī mama māyā duratyayā
māmeva ye prapadyante māyāmetāṃ taranti te 7-14

Verily, this divine illusion of Mine, made up of GUNAS (caused by the qualities) is difficult to cross over; those who take refuge in Me, they alone cross over this illusion.

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः ।
माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ ७-१५॥

na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ 7-15

15 The evil-doers, the deluded, the lowest of men, do not seek Me; they, whose discrimination has been destroyed by their own delusions, follow the ways of the demons.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ ७-१६॥

caturvidhā bhajante māṃ janāḥ sukṛtino’rjuna
ārto jijñāsurarthārthī jñānī ca bharatarṣabha 7-16

Four kinds of virtuous men worship Me, O Arjuna, the dissatisfied, the seeker of (systematised) knowledge, the seeker of wealth, and the wise, O best among the Bharatas.

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ ७-१७॥

teṣāṃ jñānī nityayukta ekabhaktirviśiṣyate
priyo hi jñānino’tyarthamahaṃ sa ca mama priyaḥ 7-17

Of them the wise, ever steadfast and devoted to the One, excels; for, I am exceedingly dear to the wise, and he is dear to Me.

उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ ७-१८॥

udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim 7-18

Noble indeed are all these, but the wise man, I deem, as My very Self; for, steadfast in mind he is established in Me alone as the Supreme Goal.

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ ७-१९॥

bahūnāṃ janmanāmante jñānavānmāṃ prapadyate
vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ 7-19

At the end of many births the wise man comes to Me, realising that all this is Vasudeva (the innermost Self) ; such a great soul (MAHATMA) is very hard to find.

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः ।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥ ७-२०॥

kāmaistaistairhṛtajñānāḥ prapadyante’nyadevatāḥ
taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā 7-20

Those whose wisdom has been looted away by this or that desire, go to other gods, following this or that rite, led by their own nature.

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति ।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ ७-२१॥

yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitumicchati
tasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham 7-21

Whatsoever form any devotee desires to worship with faith — that (same) faith of his I make (firm and) unflinching.

स तया श्रद्धया युक्तस्तस्याराधनमीहते ।
लभते च ततः कामान्मयैव विहितान्हि तान् ॥ ७-२२॥

sa tayā śraddhayā yuktastasyārādhanamīhate
labhate ca tataḥ kāmānmayaiva vihitānhi tān 7-22

Endued with that faith, he engages in the worship of that DEVATA and from it he obtains his desire-fulfilments; all these being ordained, indeed, by Me (alone) .

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ ७-२३॥

antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām
devāndevayajo yānti madbhaktā yānti māmapi 7-23

Verily the fruit that accrues to those men of little-intelligence is finite. The worshippers of the DEVAS go to the DEVAS but My devotees come to Me.

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ ७-२४॥

avyaktaṃ vyaktimāpannaṃ manyante māmabuddhayaḥ
paraṃ bhāvamajānanto mamāvyayamanuttamam 7-24

The foolish think of Me, the Unmanifest, as having come to manifestation, not knowing My higher, immutable and peerless nature.

नाहं प्रकाशः सर्वस्य योगमायासमावृतः ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ ७-२५॥

nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ
mūḍho’yaṃ nābhijānāti loko māmajamavyayam 7-25

I am not manifest to all (in My Real Nature) veiled by Divine- MAYA. This deluded world knows not Me, the Unborn, the Imperishable.

वेदाहं समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ ७-२६॥

vedāhaṃ samatītāni vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana 7-26

I know, O Arjuna, the beings of the past, and present and the future, but no one knows Me.

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ ७-२७॥

icchādveṣasamutthena dvandvamohena bhārata
sarvabhūtāni sammohaṃ sarge yānti parantapa 7-27

By the delusion of the pairs-of-opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa (scorcher of foes) .

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥ ७-२८॥

yeṣāṃ tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām
te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ 7-28

But those men of virtuous deeds whose sins have come to an end, who are freed from the delusion of the pairs-of-opposites and steadfast in vows, worship Me.

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ ७-२९॥

jarāmaraṇamokṣāya māmāśritya yatanti ye
te brahma tadviduḥ kṛtsnamadhyātmaṃ karma cākhilam 7-29

Those who strive for liberation from old age and death, taking refuge in Me — They realise in full that BRAHMAN, the whole knowledge of the Self and all action.

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥ ७-३०॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
ज्ञानविज्ञानयोगो नाम सप्तमोऽध्यायः ॥ ७॥

sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ
prayāṇakāle’pi ca māṃ te viduryuktacetasaḥ 7-30

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
jñānavijñānayogo nāma saptamo’dhyāyaḥ 7

Those who know Me with the ADHIBHUTA (pertaining to elements; the world-of-objects) , ADHIDAIVA (pertaining to the gods; the sense-organs) and the ADHIYAJNA (pertaining to the sacrifice; all perceptions) , even at the time of death, steadfast in mind, know Me.

Description

Bhagavad Gita Chapter 7 Summary

Jnana Vijnana Yoga – Knowledge of The Ultimate Truth

The middle set of 6 chapters beginning with this one are an exposition of the Supreme Reality and how it seemingly manifests as the world we perceive. Here the Lord describes His so-called lower and higher natures and describes the different types of devotees. Those who are attracted to limited, worldly results which are part of His lower nature are granted those desires by His grace but the few who aspire to His higher nature can achieve oneness with Him. Below are the main themes of Chapter 7:

Verses 1 – 3
Introduction to the knowledge of God and the glory of that knowledge

Verses 4 – 12
Nature of God

Verse 13
Cause of saṃsāra

Verses 14 – 19
Bhakti, the remedy for saṃsāra

Verses 20 – 26
Sakāma-bhakti (devotion for material ends)

Verses 27 – 30
Niṣkāma-bhakti (devotion for spiritual end)

Gita Chapter 7 – Commentary by Swami Paramarthananda

Background

In the first six chapters of Gītā, Lord Krishna discussed the nature of the individual, karmayoga, etc. predominantly. In the following six chapters, the Lord will predominantly discuss the nature of God, worship of God with attributes (upāsanā), etc. The individual effort was emphasized in the previous section. It will be the grace of the god that will be emphasized hereafter. In short, all these are necessary to achieve the goal of liberation.

In the first three verses, Krishna introduces the topic and its glory. Surrendering to God, whoever worships Him along with His attributes will ultimately discover the attributeless God (1). The knowledge of God with attributes, as different from oneself is called jñānam, and the knowledge of God as identical with oneself is called vijñānam. This is the highest knowledge because, the intellectual quest of a person finds its fulfillment in this knowledge (2). The very fact that the number of people who attempt and succeed in gaining this knowledge is very small shows the subtlety and rarity of this knowledge (3).

From the 4th to the 11th verse, Krishna talks about the nature of God. God has two aspects known as the highest nature (parā-prakṛti) and the lower nature (aparā-prakṛti). The lower nature has eight divisions — five subtle elements, cosmic ego, cosmic intellect, and the unmanifest (4). [This is called lower because it is changing, inert, finite and dependently existent.] The higher nature is the consciousness behind every body and that alone sustains the entire creation (5). [This is called higher because it is changeless, conscious, infinite and independently existent.] From this God alone comes the entire creation which consists of conscious and inert aspects (jīva and jagat). He alone sustains the creation and resolves it (6). In fact there is no creation from Him and He alone is the very essence of everything (7 to 11). Being the material cause of everything, God is independent of everything and everything is dependent on Him (12).

In the 13th verse, the Lord traces the causes of all problems (saṃsāra). Being deluded by the creation which is the product of three guṇas (of aparā-prakṛti) one fails to know the higher nature (parā-prakṛti) of the Lord.

The divine māyā (power of delusion) consisting of three guṇas cannot be conquered by anyone by one’s own effort. Hence the Lord gives the only solution possible — “only those who surrender to me cross over this māyā” (14).

In the next two verses, Krishna divides the entire humanity into five groups. The lowliest of those are those non-believers who do not accept or pursue the Lord. Leading a life governed by their own desires and taking to devilish nature, such people are completely lost in māyā. The others, though they are devotees, worship Lord with different attitudes due to different levels of maturity. Thus ārta is one who worships the Lord when he is in distress. Arthārthī is one who worships the Lord for material prosperity. Jijñāsu, who is discriminative enough to discern the limitation of everything else, seeks the Lord through knowledge. Jñānī is one who has reached the destination of his life’s journey by discovering his identity with the Lord (15, 16).

In the next three verses, the Lord talks about the superiority of the wise-devotee. His devotion is permanent and undivided. He loves the Lord has himself because he does not have the dualistic notion. Naturally, the Lord also loves the devotee as Himself (17). Then the Lord promises the highest goal for the wise man of non-dualistic vision [because fullness is possible only in non-duality] (18). Such a vision is achieved by preparing oneself through many births and rare those blessed ones (19).

In the following four verses, the Lord talks about other devotees who worship the Lord but seek various ephemeral ends. They look upon the Lord as the bestower of health, wealth, power, etc., and they seek those ends through rituals and vows (20). Still the Lord, out of compassion, fulfills their prayers (21, 22). But the Lord warns that everything except God is finite (23).

Then the Lord reveals His true nature [which is identical with the seeker’s nature and which is to be gained in terms of knowledge]. He is ever evident, imperishable, unsurpassed (24) and unborn. Still people, deluded by māyā, mistake the Lord as the person subject to birth, etc. (25). Being of the nature of one non-dual awareness, God alone knows everything belonging to the past, present and future. God never becomes the object of knowledge (26).

Concluding this topic, Krishna mentions the stages of devotion. Because of the fundamental self-ignorance no one can avoid desires in the initial stages of life. Naturally he will be ārta and arthārthī (27). When he worships the Lord, his mind becomes purified and slowly desires become less. He becomes a jijñāsu (28). Now, his attention turns towards knowledge and he pursues it, surrendering to the Lord. Soon he becomes jñānī knowing all about Brahman, karma, adhyātma, adhibūta, adhidaiva and adhiyajña. [He knows both the parā-prakṛti and aparā-prakṛti of the Lord.] Being established in his knowledge, he does not lose sight of the Lord even at the time of death (29, 30). [Thus jñāni-bhakta enjoys both jīvanmukti and videhamukti.]

Gita Chapter 7 – Main topics

1. Introduction to the knowledge of God and the glory of that knowledge: 1 to 3
2. Nature of God: 4 to 12
3. Cause of saṃsāra: 13
4. Bhakti, the remedy for saṃsāra: 14 to 19
5. Sakāma-bhakti (devotion for material ends): 20 to 26
6. Niṣkāma-bhakti (devotion for spiritual end): 27 to 30

Since the knowledge of saguṇa-īśvara (jñānam) and that of nirguṇa-īśvara (vijñānam) are highlighted in this chapter, it is called jñānavijñāna yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 7 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 7 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 07 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 07 All Verses with Meaning and Audio