Jnana Vijnana Yoga: Shlokas 12 to 18
If you have not already done so, I would request you to review the Chapter 6, Dhyana Yoga before studying chapter 7 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 6 to 11 of chapter 7 here. Please go through that to get a better understand and maintain continuity in your learning.
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Verses 7.12 to 7.18
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये |
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि || 12||
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi
ये (ye) – those who; च (ca) – and; एव (eva) – indeed; सात्त्विका (sāttvikā) – of sattvic quality; भावा (bhāvāḥ) – natures; राजसास् (rājasāḥ) – of rajasic quality; तामसाः (tāmasāḥ) – of tamasic quality; च (ca) – and; ये (ye) – those; मत्तः (mattaḥ) – from Me; एव (eva) – certainly; इति (iti) – thus; तान् (tān) – them; विद्धि (viddhi) – know; न (na) – not; तु (tu) – but; अहं (ahaṃ) – I; तेषु (teṣu) – in them; ते (te) – they; मयि (mayi) – in Me;
Know that all states of being—be they of goodness, passion, or ignorance—are manifested by My energy. I am, in one sense, everything—but I am independent. I am not under the influence of these modes of nature.
त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् |
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् || 13||
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam
त्रिभिः (tribhiḥ) – by three; गुणमयैः (guṇamayaiḥ) – made of qualities; भावैः (bhāvaiḥ) – states of being; एभिः (ebhiḥ) – these; सर्वम् (sarvam) – all; इदं (idaṃ) – this; जगत् (jagat) – world; मोहितं (mohitaṃ) – deluded; न (na) – not; अभिजानाति (abhijānāti) – knows; माम् (mām) – Me; एभ्यः (ebhyaḥ) – beyond these; परम् (param) – transcendental; अव्ययम् (avyayam) – imperishable;
Deluded by the three modes (goodness, passion, and ignorance), the whole world does not know Me, I who am above the modes and inexhaustible.
दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 14||
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
दैवी (daivī) – divine; हि (hi) – certainly; एषा (eṣā) – this; गुणमयी (guṇamayī) – consisting of the modes of material nature; मम (mama) – My; माया (māyā) – illusion; दुरत्यया (duratyayā) – difficult to overcome; माम् (mām) – to Me; एव (eva) – certainly; ये (ye) – who; प्रपद्यन्ते (prapadyante) – surrender; मायाम् (māyām) – to the illusion; एतां (etāṃ) – this; तरन्ति (taranti) – cross over; ते (te) – they;
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.
न मां दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: |
माययापहृतज्ञाना आसुरं भावमाश्रिता: || 15||
na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ
न (na) – not; मां (mām) – Me; दुष्कृतिनः (duṣkṛtinaḥ) – the miscreants; मूढाः (mūḍhāḥ) – the foolish; प्रपद्यन्ते (prapadyante) – surrender; नराधमाः (narādhamāḥ) – the lowest of mankind; मायया (māyayā) – by the illusory energy; अपहृत-ज्ञानाः (apahṛta-jñānāḥ) – bereft of knowledge; आसुरं (āsuraṃ) – demoniac; भावम् (bhāvam) – nature; आश्रिताः (āśritāḥ) – taking shelter;
Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is covered by delusion, and those of atheistic and demoniac nature do not surrender unto Me.
चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन |
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ || 16||
chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha
चतुर्विधाः (caturvidhāḥ) – four kinds of; भजन्ते (bhajante) – render service; मां (māṃ) – to Me; जनाः (janāḥ) – people; सुकृतिनः (sukṛtinaḥ) – the pious; अर्जुन (arjuna) – O Arjuna; आर्तः (ārtaḥ) – the distressed; जिज्ञासुः (jijñāsuḥ) – the inquisitive; अर्थार्थी (arthārthī) – one desiring wealth; ज्ञानी (jñānī) – the wise; च (ca) – and; भरतर्षभ (bharatarṣabha) – O best of the Bharatas;
O best among the Bharatas (Arjuna), four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते |
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय: || 17||
teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ
तेषां (teṣāṃ) – of them; ज्ञानी (jñānī) – the wise; नित्य-युक्त (nitya-yukta) – always engaged; एक-भक्तिः (eka-bhaktiḥ) – in exclusive devotion; विशिष्यते (viśiṣyate) – is considered the highest; प्रियः (priyaḥ) – dear; हि (hi) – certainly; ज्ञानिनः (jñāninaḥ) – to the wise; अत्यर्थम् (atyartham) – extremely; अहं (ahaṃ) – I; सः (saḥ) – he; च (ca) – and; मम (mama) – to Me; प्रियः (priyaḥ) – dear;
Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.
उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् |
आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् || 18||
udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim
उदाराः (udārāḥ) – magnanimous; सर्वे (sarve) – all; एव (eva) – certainly; एते (ete) – these; ज्ञानी (jñānī) – the wise; तु (tu) – but; आत्मा (ātmā) – self; एव (eva) – certainly; मे (me) – My; मतम् (matam) – opinion; आस्थितः (āsthitaḥ) – situated; सः (saḥ) – he; हि (hi) – certainly; युक्त-आत्मा (yukta-ātmā) – engaged in devotional service; माम् (mām) – to Me; एव (eva) – certainly; अनुत्तमां (anuttamām) – the highest; गतिम् (gatim) – destination;
All these devotees are undoubtedly magnanimous souls, but those who are situated in complete knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, they are sure to attain Me, the highest and most perfect goal.
Krishna’s Divinity
As discussed in previous verses, Krishna is the creator of the three gunas (sattvic, rajas and tamas). However, just as the spider which builds the web but never gets stuck in it, Krishna created the three gunas but he is not impacted by them. He created Maya but he is never influenced by it. This distinction is crucial for understanding Krishna’s unique position as the Supreme Being.
Krishna’s teaching is not merely a philosophical discourse; it is a call to deeper understanding and transformation. He is like a lighthouse, guiding the ships of seeking souls through the treacherous waters of samsara, the cycle of birth and death influenced by Maya, the cosmic illusion. Just as a lighthouse stands unaffected by the waves it oversees, Krishna remains untouched by the gunas that impact every creation of His.
Krishna’s reason for explaining His true nature
If someone comes by and says “I am your guru, follow me”, we will find it extremely hard to accept that person as a guru. However, once we get to know the qualities of a guru, it helps us accept the guru and obtain knowledge through pariprashna and a mindset of service and humility.
Similarly, once we understand the infinite and grand nature of Krishna, it should help us surrender to Him completely. In the previous verses, Krishna explained His grand nature and in the following verses, Krishna will explain the importance of taking His shelter, along with the consequences of not taking His shelter.
As discussed earlier, Krishna will never force us to take refuge in Him. He explains about His nature and He provides us all the required knowledge for us to make that decision ourselves. By revealing His divine nature and capabilities, Krishna isn’t just sharing knowledge; He is nurturing bhakti, the heart of the path to self-realization. This understanding is vital for devotees to develop true devotion and surrender.
Why some people are unable to surrender to Krishna
Krishna is so infinitely superior, absolute and perfect. So why is it that people do not naturally just realize His nature and surrender to Him? The primary reason is that all living entities are under the control of the three gunas and our mind and intellect is covered in various levels of ignorance. The knowledge of the Bhagavad Gita helps us peel away this ignorance, purify ourselves and surrender to Krishna.
Now Shri Krishna gives us a shortcut. He says that it is not easy for humans to overcome the three gunas and free themselves from the clutches of Maya. He says that if we just surrender to Him, it will become easy to overcome Maya and realize Him.
Another meaning of guna is ‘rope’. We are all tightly tied by the ropes of maya in this world. What happens when a person’s hands and legs are tightly tied by a rope? How does this person free themselves? Common sense says that this person can be freed by someone who is not tied up by any ropes. Krishna is that savior who is not impacted by Maya, who can never be tied by it. Thus, Krishna can save us. Krishna being the Lord and the master of Maya, can release us from the ropes of bondage.
Managing Maya
Maya is like a big dangerous dog. Assume you are trying to enter your friend’s house but the dog is barking and threatening to bite you. What will you do? You can either try many different tricks to distract and pacify the dog, OR you can just call out to your friend and ask him to control the dog. Which one is the better option?
So, hard way = get all the required knowledge, do various yogic practices, purify ourselves and then realize Krishna, which may take many lifetimes. Easy way = Surrender to Krishna using the six steps discussed in chapter six and become eligible to realize Krishna in this lifetime itself.
The need to surrender to Krishna is not just our own interpretation based on Krishnas’ teachings. It is a path that is directly given by Shri Krishna. In 7.14, Shri Krishna says that “This divine illusion of Mine, made up of the three gunas, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.”
The duskritinahs who don’t surrender to Krishna
If this is the easy way and if it is so easy, then why don’t most humans just understand this and surrender? Krishna says there are four types of impious people, duskritinahs who do not surrender to Him.
- Mūḍhāḥ – the Ignorant. These are the foolish people who are always engaged in satisfying their material and sense pleasures which is similar to what even animals do.
- Nara-adhamāḥ – the lazy. These are the ones who have the knowledge and awareness of what they need to do. Still, due to their lazy-nature, they do not want to take any initiative to surrender. Swami Mukundananda says that Laziness can be a big pitfall for someone on the path of spirituality. There is a Sanskrit saying, also known as subhāṣita: The following is from the Bhartrihari Nitishatakam, specifically verse number 60.
आलस्यं हि मनुष्याणां शरीरस्थो महान् रिपु:
नास्त्युद्यमसमो बन्धु:कृत्वा यं नावसीदति
ālasya hī manuṣhyāṇāṁ śharīrastho mahān ripuḥ
nāstyudyamasamo bandhuḥ kṛitvā yaṁ nāvasīdati
Laziness is a big enemy, and it resides; in our body itself. Work is a good friend of humans, which never leads to regret or downfall.
The Bhartrihari Nitishatakam is a classic work of Sanskrit literature attributed to Bhartrihari, a renowned philosopher and grammarian from ancient India who lived around 5th CE. The Nitishatakam is part of a larger collection known as the Shatakatraya, which consists of three thematic compilations of hundred verses each, focusing on Shringara (love), Vairagya (dispassion), and Niti (moral conduct).
Bhartrihari’s poetry is known for its concise and insightful nature, often reflecting on social morals and human behaviors. The verses in Nitishatakam deal with various aspects of moral and ethical conduct, offering wisdom and guidance on leading a virtuous and meaningful life. The themes explored in these verses range from the nature of wealth, power, and knowledge, to insights on human character and behavior.
- Māyayā apahṛita jñānāh – deluded speculators. People who are so proud of their intellect. Those who have studied the scriptures but whose knowledge is stolen by maya. They are not able to accept the greatness of God and lack faith. Because they do not have faith, they are unable to practice surrender or understand the concepts of God-realization.
- Āsuraṁ bhāvam āśhritāḥ – those with demoniac Nature. These are atheists. They either do not believe there is a God or they are envious of God. They also try to disturb others who are on the path of spirituality. They find it impossible to surrender to God.
The sukṛitinaḥs who surrender to Krishna
In the next verse, Krishna describes the four kinds of people who do surrender to Him and take refuge in Him. These are the sukṛitinaḥs.
- Ārtaḥ – the distressed. Those who are in distress and unable to cope with the problems they face in life. An example was Draupadi’s surrender to Shree Krishna when Dushasan tried to dishonor her in the courtroom of Hastinapur. Her own people would not help her and her own strength was not sufficient to protect her. She was helpless and finally called out to Shree Krishna for help. It was at this point that she surrendered completely to Krishna and was not relying on anyone or her own strength for protection.
There are two lessons here. First is that the vast majority of our family and friends will be with us and accompany us when things are going fine. However, when we are in deep trouble, most of them won’t be there to help us and it is Krishna alone whom we can trust completely to be with us. Second, it is the law of the universe that God can help us only when we completely surrender to Him. It is like expecting the help of the doctor but refusing to let them test us or put a needle in us. The doctor can help us only when we let them help us. Surrender is the act of letting God help us.
- Jijñāsuḥ – the seekers of knowledge. These are people who are curious to know all about God.
- Artha-arthī – the seekers of worldly possessions. Some people seek material and worldly possessions and are convinced that only God can provide what they are seeking. King Dhruv is an apt example. When Dhruv was a small boy, he felt neglected by his father, King Uttanapada. Disheartened, he went into the forest and did penance to please God. He wanted to become more powerful than his father so that he can get the attention he was seeking from him. But as his devotion grew, he realized that God possessed the priceless jewel of divine love, and what he was seeking was like broken pieces of glass. Therefore, when pleased with his devotion, God gave him darshan, he requested the Lord to bestow upon him; self-less pure love.
- Jñānī – those situated in knowledge. These are people who have understood the truth that they are tiny parts of God. They have realized that bhakti and surrender are the way to reach God and engage in devotional service to the Lord.
Each of the above categorizations represents a stage in the soul’s journey towards pure devotion, a progression from material desires to the ultimate realization of divine love.
Krishna has categorized the four types of people who cannot surrender to Him (duskrtinas) and the four types of people who can surrender to Him (sukṛitinaḥs). We should avoid the association of duskrtinas and maintain association with sukritinahs.
The goal of Bhakti Yoga
And Krishna has stated that the goal of our Bhakti yoga should be to develop our devotion and surrender to Him out of selfless pure love. Krishna considers such bhaktas to be very dear to Him. Not only that. Shri Krishna says that “all those who are devoted to me are indeed noble. But those in knowledge, who are of steadfast mind, whose intellect is merged in me, and who have made me alone as their supreme goal, I consider them as my very self.”
We all want to attain Krishna. Here Shri Krishna tells us how we can not only attain Him, but become merged in Him!
This is yet another statement from Krishna which makes it clear that Bhakti yoga is the most superior yoga and which is the surest way to get the complete grace of the Lord!
The story of King Bali
A long time ago, there was a king named Bali. He was not just any king; his kindness and generosity were as vast as his kingdom, which stretched across the heavens, earth, and even the underworld. But Bali’s growing power began to unsettle the gods themselves. The gods, led by Indra, felt threatened by this mighty king. In their concern, they requested the help of Lord Vishnu, the preserver of the universe, known for his wisdom and compassion.
Vishnu listened to their pleas and devised a plan. He transformed himself into a small boy named Vamana. This boy, with the innocence of youth and the wisdom of the ages in his eyes, made his way to King Bali’s grand palace. King Bali was hosting a magnificent event, a yajna, where he vowed to not refuse anyone who asked for anything. It was here that Vamana, with his small stature and calm demeanor, approached the king.
“Great King Bali, I wish for a piece of land,” Vamana said, his voice soft yet carrying a strange depth. “I ask only for as much land as I can cover in three steps.” Bali, amused and charmed by the boy’s modest request, agreed with a hearty laugh. Little did he know that this simple act would change his fate forever.
In a blink, the tiny Vamana began to grow. He expanded beyond the halls of the palace, towering over mountains and clouds. With his first step, he covered the entire earth, and with his second, he spanned the skies. Bali watched in awe and realization dawned upon him – this was no ordinary boy. He was witnessing the divine in action, Lord Vishnu himself. When Vamana asked where to place his third step, King Bali understood the unspoken lesson.
In a moment of profound humility and surrender, Bali knelt before Vamana and offered his own head. “Place your third step here, on me,” he said, his voice resonating with respect and devotion. This act was more than just a gesture. It symbolized the ultimate surrender, echoing the profound teachings of Lord Krishna in the Bhagavad Gita. Bali, in that moment, demonstrated humility, willingly relinquishing his mighty empire without a hint of regret.
Vamana’s cosmic form and Bali’s surrender illustrated the transient nature of power and possessions. They were but fleeting against the backdrop of the divine will, a truth that Lord Krishna beautifully articulates in the Gita. Pleased with Bali’s devotion and humility, Vishnu gently placed his foot on Bali’s head and granted him the rulership of the underworld, a realm befitting a king of his virtues. Bali’s story, from that day forth, became an example for the virtues of humility and surrender.
King Bali, through his journey, taught us a timeless lesson: True power lies not in conquest and possessions, but in humility, surrender, and the recognition of the divine’s transcendence. His tale, to this day, continues to inspire and guide innumerable souls on their spiritual journey.
You can find the next set of shlokas, 19 to 25 over here:
Hare Krishna.
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi