Bhagvad Gita - Chapter: 7 Jnana Vijnana Yogah

Jnana Vijnana Yogah - Driven by their desires, those whose knowledge has been stolen by illusion worship other deities, following their own natures.

कामैस्तैस्तैर्हृतज्ञाना: प्रपद्यन्तेऽन्यदेवता: |
तं तं नियममास्थाय प्रकृत्या नियता: स्वया ||20||

Driven by their desires, those whose knowledge has been stolen by illusion worship other deities, following their own natures.

Kamaih: By desires.
Anya-devatah: Other deities.
Niyatah: Regulated or bound by nature.

Krishna describes how material desires drive people to worship other deities, setting up a contrast between fleeting gains and the eternal benefits of devotion to the Supreme.

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यो यो यां यां तनुं भक्त: श्रद्धयार्चितुमिच्छति |
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ||21||

Whatever form a devotee desires to worship with faith, I make that faith of his steady.

Shraddha: Faith or belief.
Arcitum: To worship or revere.
Tam: That or him.

The connection between faith and divine will highlights Krishna’s nurturing role in guiding devotees toward their chosen paths, even when their understanding is partial or limited.

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स तया श्रद्धया युक्तस्तस्याराधनमीहते |
लभते च तत: कामान्मयैव विहितान्हि तान् ||22||

Endowed with that faith, he worships the particular deity and obtains his desires, which are granted only by Me.

Aradhanam: Worship or adoration.
Vihitan: Ordained or sanctioned.
Labhete: Obtains or gains.

Krishna explains how devotees, empowered by faith, achieve worldly desires through other deities while reinforcing that He remains the ultimate source of all outcomes.

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Jnana Vijnana Yogah - But the fruits of these people, whose minds are limited, are temporary. Those who worship the gods go to the gods; but My devotees come to Me.

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् |
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ||23||

But the fruits of these people, whose minds are limited, are temporary. Those who worship the gods go to the gods; but My devotees come to Me.

Alpa-medhasam: Of small intelligence.
Devan: Celestial beings or gods.
Phalam: Fruits or results.

This verse stresses the temporary nature of rewards from worshiping other deities, guiding Arjuna to appreciate the lasting fulfillment of devotion to Krishna alone.

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अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धय: |
परं भावमजानन्तो ममाव्ययमनुत्तमम् ||24||

The unintelligent think of Me as having a manifested form, not knowing My higher, immutable, and most excellent nature.

Avyaktam: Unmanifested or invisible.
Abuddhayah: The unintelligent.
Param: Supreme or beyond.

Krishna critiques the misunderstanding of His true, unmanifest nature, emphasizing the limitation of human perception in grasping divine reality fully.

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नाहं प्रकाश: सर्वस्य योगमायासमावृत: |
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ||25||

I am not manifest to everyone, covered by My divine energy. This deluded world does not know Me as the unborn and eternal.

Prakashah: Manifestation or light.
Yoga-maya: Divine illusion.
Avyayam: Eternal or immutable.

By describing His concealed nature, Krishna helps Arjuna understand why the world fails to recognize divinity, reinforcing the idea of maya as a veiling force.

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वेदाहं समतीतानि वर्तमानानि चार्जुन |
भविष्याणि च भूतानि मां तु वेद न कश्चन ||26||

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

Samatitani: Past events.
Bhavishyani: Future events.
Veda: Knows or understands.

Krishna’s omniscience is presented as encompassing past, present, and future, underscoring His transcendental position beyond time and space.

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