Bhagavad Geeta Chapter 7 (Jnana Vijnana Yoga)

Bhagavad Geeta Chapter 7 Jnana-vijnana-yoga (Yoga of awareness of the Self in any situation)

School of Yoga explains Bhagavad Geeta Chapter 7 – Introduction

  • From Chapters 1 to 6, Sri Krishna discourses on action (karma) and the method of transcending it.
  • From Chapter 6, Sri Krishna changes tack and heads into the conceptual basis of Yoga, beginning with jnana and vijnana.
  • What is jnana? it is cognition of Brahman, the source, Truth or Transcendental Self. 
  • What is vijnana? It is the conceptual understanding of materiality, cognition of Eeshwara or Vishnu- the weave of Purusha and Prakriti. In fact, it is the awareness of everything that leads up to jnana.
  • At a local level, vijnana includes cognition of the motility of any system or entity.
  • Yoga is the union of the impermanent material Self with the state of permanent state or Brahman or Truth. One might also call Yoga as the point where there is merger of jnana and vijnana.
  • Here, it is important to understand the role of free-will (sankalpa) and consciousness (chitta), because consciousness is the connecting medium between jnana and vijnana. Chitta is the motility of vijnana and when free-will (sankalpa) is used to subdue the functioning of chitta, Yoga occurs (yogas-chitta-vritti-nirodha).

School of Yoga explains Bhagavad Geeta Chapter 7 – Summary

  • Sri Krishna speaks about the value of surrender; how complete surrender leads to subduing of the Self. While he refers surrender unto him, this could be any entity because the quality of surrender is the same in all instances (Ch7-verse 1-3).
  • Sri Krishna divides creation into two, lower and higher order of creation.
  • First, comes lower order of creation (lower prakriti) or the material creation. This constitutes the material universe and has an eightfold divided state comprising earth (prithvi), water (apah), fire (agni), air (vayu), ether (aakaasha), seat of cognition (manas – where all the sensory stimuli are collated), seat of intelligence (buddhi, where the incoming stimulus is compared with conditioning or dharma and reaction is formulated) and the feeling that I am the doer (ahamkara).
  • Second, there is a higher level of creation (Brahman) that creates lower the order of creation, also called Prakriti. Brahman pervades everything and provides the motive force for creation, sustenance and dissolution of all matter.
  • Sri Krishna then declares that all creation proceeds from him and he is the motility that drives their natural state. 
  • Additionally, Sri Krishna says that he is passion and all contrary attributes that are natural to any entity. For example, hate, anger, delusion, negativity, divisiveness, prejudice etc. proceed from Sri Krishna also!
  • Finally, Sri Krishna states that although he is the creator and nature of all existence, he is not the participant. Consequently, karma or experience of the doer does not affect him.
  • So, what is Sri Krishna’s position and role in the overall scheme of things? How is he linked to Brahman? Is he some transition point between Brahman and creation? Sri Krishna seems to be positioning himself as the transition between jnana and vijnana.

School of Yoga explains Bhagavad Geeta Chapter 7 – Concept:

Definition: A divided state is one where there are two discrete states that may or may not be linked. However, in this case, because Brahman is the underlying foundation and motility of both, the two states are inextricably linked. The two states can be separated into a higher-level state that starts from Brahman and ends with the beginning of creation (jnana), followed by the lower-level state which encompasses creation, maintenance and dissolution of all entities (vijnana).

How are the two states of jnana and vijnana linked? Jnana is the cognition of identity of the Self or the Brahman, vijana is the cognition of the identity of all material existence that emerge downstream from Brahman. Common to both states is pragnya, which is awareness of Brahman, while consciousness (chitta) is the medium that carries the cognition of motility (vijnana) in material existence (maya).

How are these two states different? We know that Brahman is the underlying foundation of both states; providing the motive force for activating, sustaining, destroying elements, entities and systems to function. So, let us first understand Brahman.

Brahman is that state of infinite, imperishable (cannot die) and immutable (cannot change) state of peace. This state can be compared to a state of null (nothing) or infinity, the “null” being a state of nothing and “infinity” being a state of expanding illusion (Vishnu or Eeshwara).

  • Brahman emerges as a weave of Purusha (Identity or experiencer) and Prakriti (creation). Brahman is the motility of both.
  • The weave of Purusha and Prakriti results in two possibilities: Brahman with attributes (sa-guna Brahman), where both Purusha and Prakriti weave with each other and Brahman without attributes (nir-guna Brahman), where Prakriti does not manifest and Purusha exists only as pure identity but without motility (Prakriti).
  • Sa-guna Brahman is also known as Vishnu or Eeshwara and cognition of Vishnu or Eeshwara is vijnana. 
  • Additionally, when Brahman manifests in sa-guna state, Brahman is covered by maya (illusion) in the form of material cognition. This is the lower order of creation and the state where karma (action) operates.
  • Next, the higher order of creation is an unmanifested state called nir-guna-Brahman (Brahman that has an identity but has not been able to manifest with material attributes). Here, Brahman has emerged from its state of infinite, imperishable (cannot die) and immutable (cannot change) state of peace but it has not got into a state sa-guna Brahman where it becomes material or reverts back into the state of null or Brahman.
  • However, both nir-guna-Brahman and sa-guna-Brahman states are derivatives of the primary state, Brahman. 
  • Lastly, when sa-guna-Brahman and nir-guna Brahman finally reverse integrate back to Brahman, that is called pralaya (merger of maya with the source or Brahman).
  • Cognition of Brahman is jnana and the experience is called nir-vikalpa-samadhi (uninterrupted and unchanging state of peace).

School of Yoga explains Bhagavad Geeta Chapter 7 – Lower order of creation Hiranyagarbha and Vishnu

  • Purusha and Prakriti weave as sa-guna Brahman, and the primordial outcome is called – root of creation (moola-prakriti), supreme soul (paramatma) or Eeshwara.
  • From Eeshwara emerges Hiranyagarbha (golden egg), Brahmand (creation of Brahman) or the universe. This happens in two ways; as big bang, with spontaneous creation of matter along with unit evolution, as quanta creation and assimilation of matter.
  • The weave of Purusha and Prakriti also creates action (karma). Karma creates transactions and bonds, and each bond results in the creation of a new identity (atma).
  • Atma (soul) is a primary unit of the weave of Purusha and Prakriti.
  • Also, atma is the location where debt resides.
  • Since prarabda-karma exists until the debt is paid off, entities get separated once their debt is reconciled. They then create new bonds with new atma along with reconstituted debt.
  • As a result, multiple identities/ souls or atma of varying complexities are created and dissolved continuously.
  • Multiple souls (atma) integrate to form a composite soul that has a discrete form (roopa). Also, this discrete unit can be a sentient being (jeeva) or insentient (jadam).
  • Small, medium and large bonds create small, medium or large systems and entities, each with their own identity (atma).
  • As a result of creation and dissolution, a massive supra-eco-system is created where entities, small systems, subsystems and macro-systems of varying complexities exist in the supra-system.
  • This macro-ecosystem which houses this continuously evolving and changing mass of entities and systems is called the universe or Hiranyagarbha (golden egg). 
  • Lastly, like all systems, this supra-system or Hiranyagarbha (golden egg) also has its own centre of identity (atma) called Vishnu. 
  • However, it can be seen that this creation, maintenance and destruction is not real. It exists, changes and morphs. This is called maya (farce or illusion).
  • Importantly, the sense of identity of Hiranyagarbha or the universe does not change even though it is evolving continuously. It continues to be a creation of the weave of Purusha with Prakriti, which is a manifestation of the Brahman.
  • Also, the centre of identity (atma) of the Universe or Hiranyagarbha (golden egg) or Vishnu does not change either. 
  • Consequently, vijnana is the cognition of Paramatma, Eeshwara, Vishnu, Brahmanda, or Hiranyagabha of any system at sa-guna level (all the above names mean the same entity) .
  • Since all existence within sa-guna Brahman, Eeswara and consequently Hiranyagarbha is impermanent and everything is a manifestation of the Brahman, Hiranyagarbha and everything within it is an illusion (maya).
  • Consequently, Vishnu can be termed as the repository of maya (farce or illusion).

School of Yoga explains Bhagavad Geeta Chapter 7 – Dvaita and Advaita philosophies

  • The foundation of dvaita (duality) philosophy is that the individual’s identity or atma (singular Self) is subordinate to that of Eeshwara (universal Identity, Paramatma or Vishnu).
  • Consequently, the best path for transcending reality is to surrender oneself to Eeshwara or Vishnu and try to merge with that identity.
  • However, since the Soul (atma) is trapped in (Hiranyagarbha), the reprieve would be temporary and dependent on karma generated by the person. Therefore, rebirth is inevitable. This process is explained by Sri Krishna in The Bhagavad Geeta Chapter 3 – Karma-Yoga (link).
  • In contrast, advaita (non-duality) posits that since everything is the Brahman (tat-tvam-asi) and all existence is a veil over Brahman, called maya (illusion).
  • In fact, Sri Krishna himself says, that which is permanent is the Brahman and everything that is temporary or impermanent or subject to creation, death or dissolution is maya.
  • Hence, if a person were to be able to negate his or her own identity, or reduce experience (Purusha) to zero, then Prakriti would cease to manifest, enabling the person to be able to transcend maya and reach nir-guna-Brahman state.
  • Consequently, with more effort, the person would reach nir-vikalpa-samadhi (changeless state) which is merger with the Brahman.
  • However, this does not mean that one cannot reach Brahman by merging with Vishnu, through the dvaita route. After all, any merger requires negation of one’s existential identity, which means attainment of nir-guna-Brahman and with a little more effort, Brahman.

School of Yoga explains Bhagavad Geeta Chapter 7 – Siva, Shakti and Tantra:

  • We have seen that the weave of Purusha (experiencer or Identity) with Prakriti (manifestation of Purusha) creates an Identity called atma which is the repository of karma.
  • However, this weave is a complex structure that operates the Universe! So, thus weave must have constituent elements that make karma happen.
  • Hence, it is important to understand the foundation, quanta or unit element (that point where further break down is not possible), building blocks of karma.
  • What is the constituent primary element / building block of Purusha and Prakriti?  In other words, what is the quanta (micro, unit, smallest building block) that emerges from the Brahman.
  • This quanta identity is Siva, which manifests as Shakti.
  • So, Siva is the quanta (micro, unit, smallest building block) entity of Purusha, which is the experiencer in a macro form. Consequently, this makes Siva the quanta or micro experiencer.
  • Similarly, Shakti is the quanta (micro, unit, smallest building block) entity of Prakriti.
  • Thus, while Prakriti is the manifestation of Purusha, Shakti is the manifestation of Siva. Purusha weaves with Prakriti while Siva weaves with Shakti.
  • Also, while the unit level weave of Purusha and Prakriti is atma, the unit weave of Siva with Shakti is prana (unit motility).
  • Additionally, this weave in both cases is called tantra and the yoking of one with the other in both cases is called Yoga. 
  • So, how does Siva and Shakti weave to form Purusha and Prakriti?
  • In fact, it can be derived that when quanta Siva/ Shakti bonds with another quanta Siva/ Shakti, a composite or complex identity is created due to karma, which becomes the weave of Purusha (experiencer) with Prakriti.
  • Also, as the combinations become complex, the composite unit gets a material form (roopa) and becomes part of the universe (Hiranyagarbha).
  • Thus, we can derive that Siva is the primary or quanta constituent element of material Brahman (sa-guna-Brahman).
  • When Siva does not manifest, it does not mean that Siva has ceased to exist, It means that Siva is in an unmanifested Brahman or nir-guna-Brahman state.
  • Therefore, Siva (quanta identity) is present in all the states of Brahman and is called Sadasiva (perpetual Siva).
  • Thus, it is clear that the weave of Siva with Shakti or Purusha with Prakriti has to be experienced. In fact, this conceptually corresponds to the awareness (prajnya) by a person of the weave of his or her identity with his or her actions.
Example: 

Hydrogen and Oxygen are atoms with their own Identities. However, when they combine, they form water which has a very different identity as opposed to its constituent Hydrogen and Oxygen.

So, as an example, quanta identity or Siva of Hydrogen and quanta identity or Siva of Oxygen combine to create a composite identity of water which has its own Identity (atma). 

However, the Identity of water is different from its constituent Hydrogen or Oxygen. Consequently, since each of these, hydrogen, oxygen and water are discrete souls, each atma (soul) carries all the debts (rinn).

Also, the debt accrued separately water in its karma (action) will be its own and individually, neither Hydrogen or Oxygen will carry the karma of water as the souls (atma) are different.

School of Yoga explains Bhagavad Geeta Chapter 7 – Eeshwara and three embodiments (tri-moorthi) – Brahma, Vishnu and Siva and their consorts

  • Purusha and Prakriti weave as sa-guna Brahman, root of creation (moola-prakriti), supreme soul (paramatma) or Eeshwara.
  • From Eeshwara emerges Hiranyagarbha (golden egg), Brahmaand (creation of Brahma) or the universe. This happens in two ways; as big bang, with spontaneous creation of matter along with unit evolution, as quanta creation and assimilation of matter. This is the world of Brahma, primarily driven by passion (rajo-guna) for creation.
  • While creation can be irresponsible and passionate, the creation itself needs to function in systemic harmony, otherwise the system will collapse. Hence, it needs an Identity (Vishnu), which brings balance to the various conflicting forces to ensure harmony within the universe (hiranyagarbha or Brahmaand). Since Vishnu creates harmony or balance between rajas and tamas, it is sattvic.
  • Lastly, there is Siva. Siva is primordial or quanta Identity, predominantly governed by fear of loss of Identity, hence lethargic and delusional. So, Siva is tamasic guna. Since Siva is the quanta Identity, it is the building block of all creation, which includes Purusha.

The three embodiments (trimoorthi), each have a consort (Devi), these being embodiments of Prakriti. Without these Tridevi’s, the Trimoorthi’s are irrelevant and cannot function.

  • Brahma, as a creator has knowledge (Saraswati) without which no creative effort will succeed.
  • Lakshmi is the concept of material that Vishnu balances, and
  • Shakti is power which drives all delusion and fear which Siva represents.

Sri Krishna explains his qualities in Bhagavad Geeta Chapter 7 (verse 8-15)

  • I define sweet fragrance of earth, brilliance of fire, life in all beings and austerity in ascetics. Thus, I am seed of all beings, intelligence of intelligent and splendour of the splendid.
  • I am strength in the strong, without passion or attraction. In beings, I am desire which is not contrary to state natural conditioning (dharma).
  • I am creator of sattva (balanced), rajas (passionate) and tamas (inertia) attitudes. In fact, they are created by me, proceed from me, exist in all including me, but I am not in them. Guna’s create illusion (maya), preventing creation from knowing the truth – but taking refuge in the source overcomes this.

Sri Krishna explains the qualities of the Seeker – verse (16-30)

  • Four types of people who seek my grace (Sri Krishna’s grace) are;
    • those in distress,
    • those seeking knowledge,
    • those seeking wealth and
    • those imbibed with wisdom.
  • All those who seek my grace are special, but those anchored to (Brahman) are dearest to me.
  • Often impelled by desire of quick results, people seek other Gods or rites. However, if their devotion is sincere, I enable their devotion to become steady and help them reach their goals. Sometimes, devotees think that blessings have come from deities that they worship when it has actually come from me.
  • Furthermore, there is a direct correlation between effort and rewards. Consequently, when a person seeks a boon, he will receive it, be it small, medium or infinite. So, seek carefully…
  • However, most people are confused by maya, so they don’t understand me and worship my manifestation. In fact, they don’t comprehend that I am unmanifest and part of the Brahman.
  • Also, I know the past, present and future of all beings but opposites arising from attraction and repulsion delude their knowledge of me.
  • Only those that have paid their debts and are freed from opposites, find themselves having the ability to remain steadfast in their vows to me. 
  • As a result, those who recognise me as original creation, deity and sacrifice, strive for deliverance from material attachments to knowledge of the Truth, and come to me in their hour of death.
Now comes the inevitable question? What is the measure of success?

There is only one measure of success, which is merger with the Brahman or source/ truth/ infinite peace. This is experienced as a state of infinite peace or nothingness where the Self (atman) experiences no change or karma (nir-vikalpa), and does not react to stimulus (chitta-vriddhi-nirodha).

School of Yoga comments on Bhagavad Geeta Chapter 7

What does Krishna mean when he says that he is the quality that drives all creation?

  • All creation (srishti) is a combination of the five cardinal elements (panchabhoota): earth (prithvi), water (apah), fire (agni), air (vayu) and ether (aakaasha). Also, each of these cardinal elements is a combination of guna (attributes).
ExamplePrithvi (earth) is predominantly tamas (inertia/ delusional/ self-centred).
  • All matter is a combination of the above elements, from the lowly atom to the mighty universe. Each of these entities which come into existence has a centre of identity or Self (atma).
  • Each entity also interacts and functions in a system with other entities. 
  • As a natural corollary, all collection of entities has a centre of identity or Self (atma).

Example: each housing society is defined by a boundary wall and has its own Identity. Similarly, each city, state, region, country or planet have their own centre of Identity. Also, the Sun has an identity, as has Mars, Jupiter, Saturn or Moon. Finally, the biggest entity is the Universe and Sri Krishna says that he is beyond even that.

School of Yoga posits views that may be contrary to accepted positions: 

Sri Krishna establishes some paradigms in Bhagavad Geeta Chapter 7:

  • He is the essence of life, the motility in all creation. Also, he clearly states that he is the personality trait (bhaava) of every entity.
  • However, he also states that he is not responsible for the person’s actions. It is important to understand this difference because personality trait drives action and outcome of action. So, basically Sri Krishna’s underwrites the existence of personality but separates himself from the operation of personality and karma. 
  • You are on your own! Sri Krishna is the motility of entities but inert. Every time you act, or use free-will, you are getting deeper into a debt trap of action (rnanubandhana). So, free will is a trap. The other solution is to not act. But, that in itself is action, inaction is action! Hence, that is not a solution. The only way out is to not seek action but diffuse every situation that comes one’s way without creating subsidiary action. Consequently, one will need to address every situation with discrimination (vivekam) and dispassion (vairagyam), avoiding duality of like-dislike, good-bad etc.
  • Finally, Sri Krishna says that anyone desiring liberation should completely surrender and submit himself to Sri Krishna’s will. What happens is that the person’s will (sankalpa) becomes dysfunctional and while prarabda-karma acts, further karma ceases to get created because no debt is created. Sri Krishna, by being the focus of surrender acts as the enabler of this metamorphosis.

School of Yoga explains the lesson learned in Chapter 7

  • Everything is Brahman. 
  • Brahman is the permanent aspect of existence. Its cognition is jnana. 
  • Everything other than Brahman is impermanent. Cognition of intrinsic materiality of this aspect is vijnana.
  • From Brahman emerges Purusha and Prakriti. Their weave is called tantra and the outcome is action (karma).
  • Materiality is cognised by the five senses, cognition, intellect and sense of being the doer. When this is transcended, the person begins to cognise Brahman.

The Transliteration of The Bhagavad Geeta Chapter 7 follows:

The Sanskrit words are in red italics and meaning, before the words, are in black.

(1-2) Sri Krishna said – Anchor your cognition on me, take refuge in me, practice yoga, without doubt I will reveal everything to you (mayi-aasakta-manah-yogam-yunjan-mada-aashreya-asamshyam-samagram-maam-yatha-jnyasyasi-tat-srnu). To you, I will reveal in totality this knowledge along with correct interpretation which having known nothing more not even residue remains of knowing (jnyanam-te-savijnanam-idam-vaksyami-asheshataha-yat-jyatva-na-iha-bhuyah-anyat-jnatvyam-avasishyate). Among thousands of men, only some strive for perfection, among those striving, anyone who becomes perfect knows my essence (yatatamapi-siddhanam-kaschit-maam-vethi-tattvataha).

(4-5) Earth, water, fire, air, ether seat of cognition, seat of logic, and also feeling that I am the doer form my eightfold divided state of nature (bhumi-apah-analah-vayuh-kham-manas-buddhi-eva-cha-ahamkara-iti-iyam-me-bhinna-prakritih-ashtadah). Also, from this lower but of different nature is this knowledge of my absolute state the life material by which this the universe is maintained (apare-iyam-itastu-anyam-prakriti-viddhi-me-param-jeeva-bhoota-yayaa-idam-dharyate-jagat).

(6-7) Therefore, know me to be the source of all creation I am the sole reason of creation and dissolution (etad-yonini-bhootni-sarvani-upadharaya-aham-kritsnasya-jagataha-prabhavaha-pralayas-thatha). In fact, other than me no other is higher, all this are strung on me like a string of pearls (mattah-parataram-na-anyat-kimchit-asthi-mayi-sarvam-idam-protam-sootre-maniganah-iva).

(8-9) First, I am the essence of water in water I am the illumination of the Moon and Sun, the OM in Vedas, sound in ether, manliness in men (raso-aham-apsu-prabha-asmi-shashi-suryoho-pranava-sarva-vedeshu-sabdah-khe-paurusham-nrsu). Fragrance of pure earth and splendour in fire am I, I am life in all beings and austerity in ascetics (punyo-gandhah-prthivyam-cha-tejas-asmi-vibhavasau-jeevanam-sarva-bhuteshu-tapah-cha-asmi-tapasvishu).

(10-12) I am the seed of all creation know that I am eternal, I am the intelligence of the intelligent, the splendour of the splendid am I (bheejam-maam-sarva-bhootanam-viddhi-sanathan-buddhir-buddhim-athaam-asmi-tejas-tejasvinaam-aham). I am strength of the strong (balam-balavataam-asmi), who is devoid of passion or desire (kaama-raaga-vivirjitam). I am passion contrary to harmony in creation (dharma-viruddhah-bhuteshu-kamah-asmi). Truly, whatever harmonious traits (ye-cha-eva-sattvika-bhaava) and whatever passionate or delusion (rajasaas-tamasaasch-ye), truly, know that they proceed from me but are not in me (math-eva-iti-tan-taan-viddhi-na-tu-aham-teshu-te-mayi).

(13-15) All in this world are deluded by the three attributes that drive perceptual traits and by these do not cognise my absolute supreme imperishable nature (tribhir-guna-mayair-bhavah-ebhihi-sarvam-idam-jagat-mohitam-na-abhi-jaanathi-maam-param-avyayam). Verily, my divinity is unfathomable due to this illusion created by attributes (deiva-hi-esha-guna-mayi-mama-durataya). Only they who take refuge in me can cross this illusion (maam-eva-ye-prapad-ante-maayam-etam-taranti-te). Wicked people, delusional and abject people seek illusion that is deprived of knowledge and are demonical in nature and do not attain me (ma-maam-dushkrithino-moodaha-prapadhante-naradhamaha)-maayaya-apahrtajnana-aasuram-bhaavam-aashritaha). 

(16-19) Four classes of virtuous people worship me (chatur-vidha-bhajante-ma-janaha-sukritinah). Importantly, the distressed, the seeker of wisdom, seeker of wealth and the wise (aartho-jijnyasu-artharthi-cha-jnani). Of them, the wise always intent with single minded devoution excels (tesham-jnani-nitya-yukta-eka-bhakti-vishishyate). Truly, exceeding among the wise is he that loves me and I love in return (priyo-hi-jnaninah-athyartham-aham-sa-cha-mama-priyaha). Exemplary all these surely are but the true wise soul, in my opinion (hi-udharaha-sarva-eve-ete-jnani-tva-atma-eva-me-matham), is truly he that steadfast soul who is wholly intent upon me as the highest goal (aasthithah-sah-hi-yuktatma-maam-eva-anuttamaam-gatim). Of the many births and deaths, the wise reach me (bahunaam-janmanam-ante-jnanavaan-maam-prapadhate). Thus, Vaasudeva, among all, such a great soul is difficult to find (sarvam-iti-mahatma-sa-sudurlabhah).  

(20-23) By desires, by this or that, due to lack of knowledge who become worshippers of other Gods (kamais-the-the-hrtajnanaha-prapadyante-anya-deivataha), having followed this or that set of rules or depending on their own Prakriti (tam-tam-niyamam-aasthaya-prakritya-niyatha-svayaa). Who, who, which, which manifestation the devotee worships with unflinching dedication, those those desires that come from devotion I surely grant (yo-yo-yam-yam-tanum-bhaktaha-shraddhaya-architam-icchati-tasya-tasya-achalam-shraddha-tam-eva-vidhadhami-aham). He that worships with absorbed dedication obtains those wishes, for those genuine desires and such others are actually bestowed by me (saha-taya-shraddhaya-yukta-tasya-aaradhanam-ihate-labhate-cha-thathaha-kaman-maya-eva-vihitan-hi-tan).  Truly, to them that are of low intelligence, fruits are limited (antavat-phalam-tesham-tat-bhavati-alpa-medhasam). To the deities go worshippers of deities. my devotees go to me only (deivan-deiva-yajaha-yanti-mad-bhaktaha-yanti-maam-api).

(24-26) Those of immature intellect cognise me who is unmanifest as acquiring manifestation of highest not intuiting me as immutable unsurpassed (avyaktam-vyaktim-aapanna-manyate-maam-a-buddhayaha-param-bhaavam-ajananathah-mama-avyayam-anuttamam). I am not illuminated, I am universal yoga concealed in maya (na-aham-prakashaha-sarvasya-yoga-maya-samavritaha), the deluded of this world do not know that I am unborn imperishable (moodo-ayam-na-abhijanati-lokah-maam-ajam-avyayam). I know that which has occurred long ago, that which is present and the future, and some living people do not really know me (ved-aham-samatheethani-vartamanani-cha-bhavishyani-cha-bhutani-maam-tu-veda-na-kaschana). 

(27-30) Rising from desire aversion deluded by duality (ichha-dwesha-samutthena-dvandva-mohana), From birth, all beings are subject to delusion (sarva-bhutani-sam-moham-sarge-yaanthi). At the end, men of stained birth but virtuous action they who are free from delusion of opposites worship me with firm vows (yesham-tu-antagatam-paapam-jananam-punya-karmanam-te-dvandva-mohanir-muktah-bhajante-maam-dhrdha-vrtaha). For liberation from old age and death, who take refuge in me and make an effort, they know that the Brahman is the complete transcendental Self and repository of action (jaramarana-mokshasya-mam-aashritya-yatanti-ye-the-brahma-tat-viduh-kritsnam-adhyatmam-karma-cha- akhilam). Who have steadfast consciousness on me know me to be primordial creation, primordial deity and primordial sacrifice even at the hour of death (s-adhibhoota-s-adideivam-maam-s-aadiyagnam-cha-ye-viduh-prayana-kale-api-cha-maam-te-viduh-yukta-chetasa). 

Editor at School Of Yoga
School Of Yoga is a single point resource for all aspects of Classical Yoga practise. We try to achieve this by placing Yoga's traditional methodology in front of the reader and eliciting his or her experience. We value everyone's Yoga experience and would like you to share and enrich other practitioners so that everyone benefits.
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