Bhagvad Gita - Chapter: 7 Jnana Vijnana Yogah

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् |
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ||10||

Know Me as the eternal seed of all beings. I am the intelligence of the intelligent and the splendor of the splendid.

Sanatanam: Eternal or ancient.
Buddhimatam: Of the intelligent.
Tejasvinam: Of the brilliant or radiant.

Krishna positions Himself as the eternal seed of existence, emphasizing His role as the source of all intelligence and splendor. This connects divine attributes to the qualities revered in human and natural realms.

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बलं बलवतां चाहं कामरागविवर्जितम् |
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ||11||

I am the strength of the strong, devoid of desire and attachment. I am the righteous desire in beings, Arjuna.

Balavatam: Of the strong.
Vivardhitam: Free from attachment.
Dharma: Righteousness or moral duty.

By distinguishing strength devoid of attachment from selfish desires, Krishna introduces the concept of dharmic strength. This ties back to earlier themes of selflessness and the proper channeling of inner power.

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ये चैव सात्त्विका भावा राजसास्तामसाश्च ये |
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ||12||

All states of being—sattvic, rajasic, or tamasic—arise from Me, but I am not bound by them.

Sattvika: Pertaining to purity.
Rajasa: Pertaining to passion.
Tamasash: Pertaining to darkness or ignorance.

Here, Krishna explains how the three gunas govern worldly existence, preparing Arjuna to understand how these qualities influence behavior while stressing that divinity transcends these modes.

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त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् |
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् ||13||

Deluded by the three modes of nature, the world does not know Me, who am above these modes and imperishable.

Gunamayi: Consisting of qualities.
Mohitam: Deluded or bewildered.
Avyayam: Imperishable or eternal.

Krishna discusses the delusion caused by the gunas, emphasizing that ignorance of the divine leads to misjudgment. This sets the stage for recognizing the need to overcome these influences through spiritual wisdom.

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Jnana Vijnana Yogah - This divine energy of Mine, consisting of the three modes, is difficult to overcome. But those who surrender to Me cross beyond it.

दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ||14||

This divine energy of Mine, consisting of the three modes, is difficult to overcome. But those who surrender to Me cross beyond it.

Duratyaya: Difficult to overcome.
Prapadyante: Surrender to or approach.
Maya: Illusion or divine energy.

Krishna acknowledges the challenging nature of divine illusion (maya) while offering hope that surrendering to Him is the key to transcending it. This verse reinforces trust and devotion as transformative tools.

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न मां दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: |
माययापहृतज्ञाना आसुरं भावमाश्रिता: ||15||

The miscreants, who are foolish and the lowest among men, whose knowledge is stolen by illusion, do not surrender to Me.

Mudhah: Foolish or ignorant.
Naradhamah: Lowest among men.
Apahrita-jnana: Stolen knowledge.

By describing those who fail to recognize Him, Krishna contrasts their behavior with that of the virtuous, encouraging Arjuna to reflect on the qualities that align one with divinity.

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चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन |
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ||16||

Four kinds of virtuous people worship Me, Arjuna—the distressed, the seeker of knowledge, the seeker of wealth, and the wise.

Jijnasur: Seeker of knowledge.
Artharthi: Seeker of wealth or material gains.
Bhajante: Worship or adore.

The diverse motives of devotees provide a nuanced understanding of how people approach divinity. Krishna’s inclusivity assures that all sincere seekers are on a valid path, irrespective of their initial intent.

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