Bhagavad Gita - Chapter 7 - Shloka (Verse) 13

व्याख्या--'त्रिभिर्गुणमयैर्भावैरेभिः ৷৷. परमव्ययम्'--सत्त्व रज और तम--तीनों गुणोंकी वृत्तियाँ उत्पन्न और लीन होती रहती हैं। उनके साथ तादात्म्य करके मनुष्य अपनेको सात्त्विक, राजस और तामस मान लेता है अर्थात् उनका अपनेमें आरोप कर लेता है कि 'मैं सात्त्विक, राजस और तामस हो गया हूँ।' इस प्रकार तीनों गुणोंसे मोहित मनुष्य ऐसा मान ही नहीं सकता कि मैं परमात्माका अंश हूँ। वह अपने अंशी परमात्माकी तरफ न देखकर उत्पन्न और नष्ट होनेवाली वृत्तियोंके साथ अपना सम्बन्ध मान लेता है--यही उसका मोहित होना है। इस प्रकार मोहित होनेके कारण वह 'मेरा परमात्माके साथ नित्य-सम्बन्ध है'--इसको समझ ही नहीं सकता।

ऐसा जो साक्षात् परमेश्वर नित्यशुद्धबुद्धमुक्तस्वभाव एवं सब भूतोंका आत्मा गुणोंसे अतीत और संसाररूप दोषके बीजको भस्म करनेवाला मैं हूँ उसको जगत् नहीं पहचानता इस प्रकार भगवान् खेद प्रकट करते हैं और जगत्का यह अज्ञान किस कारणसे है सो बतलाते हैं गुणोंमें विकाररूप सात्त्विक राजस और तामस इन तीनों भावोंसे अर्थात् उपर्युक्त राग द्वेष और मोह आदि पदार्थोंसे यह समस्त जगत् प्राणिसमूह मोहित हो रहा है अर्थात् विवेकशून्य कर दिया गया है अतः इन उपर्युक्त गुणोंसे अतीत विलक्षण अविनाशी विनाशरहित तथा जन्मादि सम्पूर्ण भावविकारोंसे रहित मुझ परमात्माको नहीं जान पाता।

Given that the independence and eternal purity, etc., of the Lord exist, why does the world, which is of His nature, undergo Samsara (transmigration)? Anticipating this doubt, he says it is due to ignorance of Him, with "Even being such," etc.

"If You are devoid of the phenomenal world and immutable, why do all people not know You as such—You who are their very Self and self-luminous?" Thinking this, he raises the doubt with "And that..."

He gives the answer with the verse, "It is stated."

By "Higher than these," His nature of being devoid of the phenomenal world is stated. By "Imperishable" (Avyaya), the absence of all modifications is stated.

Even though I am such a Lord—of eternally pure, awakened, and liberated nature, the Self of all, attributeless, and the destroyer of the root of Samsara—the world does not recognize Me." Showing this regret, He states the cause regarding the ignorance of Himself with "By the three" (Tribhih), etc.

By the "three," i.e., threefold, "composed of Gunas," i.e., modifications of the Gunas; by "states" (bhavaih), i.e., objects/entities such as attachment, aversion, delusion, etc.; all this world—consisting of the moving and unmoving—is "deluded," i.e., has been made to attain delusion which covers discrimination.

[Therefore] it does not recognize Me, who am "Higher" than, i.e., distinct from, these Gunas and their modifications, and therefore "Imperishable" (Avyaya), i.e., devoid of decay. The meaning is: devoid of all natural modifications like birth, etc. The meaning is: it does not directly realize [Me] as non-different from one's own Self.

Then, how is He not known in this way? To this, He says "By the three," etc. The affix mayat is used [here] in the sense of 'identity' (tadatmya). And that has been stated: "The affix mayat is threefold: in the sense of identity, in the sense of modification, and in the sense of abundance." For Maya is not an effect of the Gunas. He will say "Gunamayi" (consisting of Gunas) in verse 7.14. And the identity of the effect [with the cause] is also established; in the Vyasa Yoga it is stated: "Identity is of the effect, attributes, etc.; contact is between distinct objects."

"Bhavaih" means by objects. He shows that all visible entities are indeed composed of Gunas with the word "By these" (ebhih). The word "Idam" (This [world]) is used to exclude the wise. The meaning is: seeing bodies, etc., made of Gunas, one who thinks regarding the Lord's body too that "It is such [composed of Gunas]," is deluded by Maya. And Vyasa Yoga has said: "Seeing the bodies, etc., of Brahma and others which are secondary (products of Gunas), the ignorant person who thinks 'Vishnu's is also such—a body, etc.,' is extremely deluded."

Because it will be said later "Higher than these which are composed of Gunas, and the Gunas" (14.19). And from Shruti texts like "The One, devoid of attributes (Nirguna)" (Shvetashvatara Upanishad 6.11), it is stated that He is devoid of the three Gunas.

Then, why do people not realize the Self by negating the gross and subtle worlds? Anticipating this doubt, He says "By the three" (Tribhih), etc.

By these aforementioned three kinds of 'states' (bhavas)—characterized by illumination, activity, restraint, etc.—which are gunamaya, i.e., modifications of the qualities of Sattva, Rajas, and Tamas; this moving and unmoving aggregate of living beings, denoted by the word 'Jagat' (world), being deluded, does not know Me who am 'Higher' (Para) than these Gunas. Just as one confused by the illusion of a snake in a rope does not know the rope which is distinct from the snake, in that same way.

The reason for being 'Higher' is 'Imperishable' (Avyayam). These states possess decay because they are subject to transformation; but I am the Witness, the opposite of that, hence Imperishable.

Thus, the entire universe consisting of sentient and insentient beings belongs to Me, arises from Me alone time after time, merges into Me, is established in Me alone, constitutes My body, and has Me as its Self; I alone exist in all modes, having everything as My body in both the state of effect and the state of cause.

Therefore, by virtue of being the Cause and the Master (Sheshin), and due to the multitude of countless auspicious qualities like Knowledge, etc., I alone am 'Higher' (Paratara) in every way. Nothing else exists higher than Me by any multitude of auspicious qualities whatsoever.

Such a One as Me—who am 'Higher' than the three states composed of Sattva, Rajas, and Tamas qualities, meaning 'Higher' or most excellent due to My extraordinary multitude of auspicious qualities and modes of enjoyability, and 'Imperishable' (Avyaya), i.e., always of one form—this world, established in the forms of gods, animals, humans, and immovable beings, deluded by those very three gunamaya objects—which are extremely inferior, momentary, and established as bodies, senses, and objects of enjoyment in accordance with past karma—does not recognize.

(Transition): How does the intellect of enjoyability regarding extremely inferior, unstable, gunamaya states arise in the entire class of enjoyers, when You exist—You who are inherently of unlimited, unsurpassed bliss, eternal, always of one form, and most excellent compared to the modes of enjoyability of worldly objects? To this, He says [in the next verse].

Why do these people not know You, the Supreme Lord of such nature? To this, He says

"By the three" (Tribhih), etc. By these aforementioned three types of 'states' (bhavas)—which are gunamaya, i.e., consisting of modifications of Gunas like lust, greed, etc., and meaning natures/dispositions—this world is deluded; therefore, it does not recognize Me.

Of what nature [am I]? "Higher" (Param) than these states, meaning untouched by them. The Controller of them, and therefore "Imperishable" (Avyayam), meaning immutable.

Thus, having instructed on His own reality, now with the verse beginning with 'tribhih', He teaches how this reality is concealed by Prakriti (nature), using the phrase 'here, Me'. To show that the true nature described starting from 'earth, water, fire' (7.4) is now restated to demonstrate its superiority over the modifications of the Gunas, the commentator uses 'tadevam'. Keeping in view that there is no contradiction between creation and dissolution and that He alone is the cause in all Kalpas (ages), the phrase 'kale kale' (in every age) is used.

By the three words 'tribhir gunamayair ebhih', it is intended to convey that they are mixed with misery, perishable, and limited (possessing degrees). Being mixed with Rajas and Tamas, there is a mixture of misery, for the three Gunas are of the nature of pleasure, pain, and delusion. Being effects, they are impermanent, and being limited by the senses, they are insignificant—this is the purport.

However, the phrase 'mam ebhih param avyayam' (Me, higher than these and imperishable) is intended to show that He is the counter-entity to all misery, is of the nature of unsurpassable bliss, and is eternal; this is shown by 'evambhutam'. Being the cause, He is a well-wisher like a father; being the Sheshi (Master/Principal), He considers the revitalization of the Sheshabhutas (subordinates/souls) as His own gain; and due to omniscience and omnipotence, He is independent of anyone else in removing the undesirable and attaining the desirable—this is the intent of the word 'evambhuta'.

To demonstrate that the very entities presented as characterized by misery etc. are referred to here as the limit (avadhi) by the word 'ebhih' (than these), the commentary says 'tribhyah' etc. In 'ebhyah param' (higher than these), the statement of excellence is made to dispel the intention of spatial difference, as in 'tamasah parastat' (beyond the darkness - Yajur Veda 31.18). 'By their respective modes of enjoyability'—this is like saying there is a cow's hoof-print (puddle) in the ocean. For it is heard in scripture: 'Whatever exists here and whatever does not, all that is contained in Him' (Chandogya Upanishad 8.1.3). Natural entities in the form of sound, touch, etc., are objects of enjoyment. But the Supreme Self, through the multitude of qualities like knowledge and power inherent in His nature, through non-material modes of agreeableness distinct from sound etc., and even through those material sounds etc. which are considered quasi-non-material because of the realization that they culminate in Him—in each case, He is distinguished by limitlessly unsurpassed superiority in enjoyability; this is the meaning.

The word 'avyaya' (imperishable) is meant to deny limitation by time for such a designated most-enjoyable nature because it is immutable; with this intent, he says 'sadaikarupam' (always of one form). 'Taireva' means by those very entities possessing the three stated defects. 'Tribhih' implies that although the Gunas exist in a state of mutual inequality, they are inseparable. Therefore, the admixture of misery in entities made of the three Gunas is unavoidable. 'Nihinataraih' means enjoyments made of the three Gunas corresponding to karma are insignificant in accordance with that karma. 'Kshanadhvamsibhih' means they are unable to remain for another moment when the karma ends. Objection: How can there be delusion through Sattva? Answer: Just as sprinkling honey on food mixed with poison generates a desire to eat in a dull-witted person, similarly, since it is the cause of a particle of happiness that ultimately ends in disaster corresponding to various karmas, it is logical that Sattva is also a cause of delusion.

The word 'sarva' (all) here is meant to include Brahma, Rudra, etc., who have entered the category of Devas. The word 'idam' (this) refers to the variety of the class of enjoyers being experienced. And the word 'jagat' (world) denotes the sentient qualified by the insentient; with this intent, 'deva' etc. is mentioned. One should consider here texts like: 'All gods beginning with Brahma, humans, and animals are enveloped by the blinding darkness of delusion which is the great whirlpool of Vishnu's Maya' (Vishnu Purana 5.30.17).

प्रश्न यह है कि यदि त्रिगुणों से परे कोई परम अव्यय तत्त्व है तो सामान्य मनुष्य उसे क्यों नहीं जान पाता है पूर्ण साक्षात्कार न भी सहज हो तब भी कम से कम उसके अस्तित्व के विषय में तो उसे शंका नहीं होनी चाहिए इसका उत्तर इस श्लोक में दिया गया है।त्रिगुणों से उत्पन्न राग द्वेषादि विकारों के कारण मनुष्य अपने दिव्य स्वरूप को भूलकर उपाधियों के साथ तादात्म्य स्थापित करके केवल विषयोपभोग का ही जीवन जीते हैं। स्वाभाविक है कि इस आसक्ति के कारण स्वस्वरूप की ओर इनका ध्यान तक नहीं जाता। एक बार स्तम्भ में प्रेत का आभास होने पर वह स्तम्भ उससे आच्छादित हो जाता है। यह एक तथ्य है कि जब तक यह आभास बना रहता है तब तक स्तम्भ का एक इञ्च भाग भी मोहित व्यक्ति को नहीं दिखाई देता इसी प्रकार माया से उत्पन्न उपाधियों के साथ तादात्म्य के कारण आत्मा को मानो जीवभाव प्राप्त हो जाता है। यह जीव बाह्य जगत् में व्यस्त और आसक्त होकर अपने शुद्ध स्वरूप को पहचानने में स्वयं को असमर्थ पाता है। स्वयं में स्वयं के साथ स्वयं का चल रहा लुकाछिपी का यह खेल विचित्र एवं रहस्यमय है जिसके कारण यह अपने लिए और जगत् के लिए अनन्त दुख और विक्षेप उत्पन्न करता रहता है।अगले श्लोक में इस आवरण शक्ति की परिभाषा का वर्णन किया गया है

'Ye cha' and 'Tribhih' etc. The qualities like Sattva are identical with Me, but I am not identical with them. And precisely for this reason, one who is absorbed in the Divine perceives everything with the sentiment of Divinity (Bhagavad-bhava), whereas one who is devoted to the cognition of manifold objects does not attain the Divine Truth—this sequence captures the minds of all.

And with this very intention, it will be said later: 'Vasudeva is all'. He whose internal organ (antahkarana) is graced by the descent of supreme power (Shaktipata) which arises immediately after the equilibrium of karma generated by the enjoyments of many births, he attains the Divine Truth through that knowledge—with the understanding that 'Everything is Vasudeva'; 'That great soul is rare'.

Thus, indeed, this world, not understanding this and on the contrary being deluded by the qualities like Sattva, does not perceive the Principle of Vasudeva which transcends the Gunas.

(Objection) "Now, having started the exposition of Vijnana (specific knowledge), why is 'Tribhih' (By three...) etc. being said?" To this he says "Tarhi" (Then). "Ye chaiva" (And those indeed - 7.12)—in the concluding sentence of the exposition of Vijnana, it was stated that the Lord is the cause and support of things made of Sattva etc. gunas, and yet is not supported by them. (Page 371) By that itself, it is practically stated that He is beyond the Gunas (Gunatita). This is his (objector's) objection. "Thus, due to being Gunatita, He is known as Saguna (with qualities)"—this is the remainder. Thus, by non-perception and contrary perception, what was said is false; this is the purport.

To refute the meaning of 'modification' (vikara for the suffix 'mayat'), he says "Tadatmyeti" (Identity). "Whence does 'mayat' have the meaning of identity?" To this he says "Tachcha" (And that). To show usage in the sense of identity, he states the introduction—"Na hi" (Not indeed). "Being an effect"—is an implication (upalakshana). Abundance of gunas etc. is also not possible in Her (Maya). "Then what?" To this he says "Guna" (Quality). "Daivi hyesha gunamayi mama maya" (7.14)—here the nature of Maya being 'Gunamayi' is stated. And the meaning of modification etc. is not possible there; therefore, by elimination, the meaning of identity is to be grasped; this is the meaning.

"Let 'mayat' have power in identity. But here, abandoning the meaning of modification, what is the reason for accepting that (identity)?" If you ask this, it is said—If the meaning of modification were accepted, then in "Me, beyond these," the Lord's transcendence only from the effects of Gunas would be stated, not from the Gunas. Therefore, to include them, the meaning of identity is accepted. "If so, then transcendence only from Gunas would be stated, not from the effects of Gunas also—so it is equal (defect)?" To this he says "Siddham cha" (And it is established). Siddham means proven. And then, by saying "Gunatmakaih" (By those of the nature of Gunas), when Gunas and their effects are included, transcendence from both is stated—"Karyadharmadeh" (Of the attributes of the effect etc.). By the inclusion of the effect-substance, (the inclusion) of attributes like quality, action, species etc. along with the substance etc.; this is the meaning.

Since the word 'Bhava' has many meanings, he states its intended meaning—with "Bhavaih". Since by doing so, transcendence from all is obtained; this is the purport. (Objection) "Now, even so, by 'Ebhih' (by these), since only those present in front are grasped, transcendence from all is not established?" To this he says "Sarva" (All). This is a reference to what is established (Pramita), not merely to what is in front; this is the purport.

"The world is deluded"—enough with this "What is this?"—to this he says "Jnani" (Knower/Conscious being). Meaning one fallen into worldly dealing. (Objection) "Now, how are objects of the nature of Gunas the cause for the delusion of 'Sagunatva' (having qualities) regarding the Lord?" To this he says "Gunamaya" (Made of Gunas). Due to the cause of having a body etc.—is the remainder. "Maya"—implies those made of Gunas. The deluded person. Here he states the proof—"Jagada cha" (And said). By the word 'Adi' (etc.), senses etc. are grasped. The purpose for which the meaning of identity was accepted, that he states—with "Ebhyah" (From these). "Now, if the Lord's being beyond Gunas is established, then this effort for that sake would be fruitful. Whence is that (being beyond Gunas)?" To this he says "Gunebhyashcha" (And from Gunas).

Since You, the Supreme Lord, possess independence and a nature that is eternally pure, awakened, and free, why does the world, which is of Your very essence, undergo transmigratory existence? If it is said, 'Because of the lack of knowledge of My nature as such,' then why is there that lack of knowledge? To this, He says:

By these aforementioned three kinds of 'gunamaya' states—modifications of the qualities of Sattva, Rajas, and Tamas—which are 'bhavas' (becoming/changing entities), all this world (aggregate of living beings) is deluded, meaning it has been rendered incapable of discrimination (viveka). Therefore, it does not recognize Me, who am 'param' (beyond) these gunamaya states—being the substratum of their superimposition, extremely distinct, 'avyayam' (immutable), void of all modifications, free from the phenomenal world, a mass of bliss, self-luminous, and immediate (non-remote).

Consequently, due to non-acquaintance with the true Nature, it appears to transmigrate—Oh! What misfortune for the undiscriminating people—thus the Lord displays compassion.

Thus, seeing the Gunas manifested in Me out of Lila (divine play) for the sake of Rasa (sentiment), all attain delusion and do not know Me; this He states with 'tribhih'.

By these visible three Guna-natured states (consisting of My qualities)—Sattvic, etc.—which have become manifest due to the Rasa of affectionate Lila through relation with Me, and which are of the nature of feelings/sentiments, this visible subjective world (Jagat), which is of the nature of a locus/receptacle, does not recognize Me. I am 'param' (superior) to these aforementioned states, being purely of the nature of Rasa, and therefore 'avyayam' (immutable)—meaning free from deficiency etc. even in states of separation.

'Tribhih gunamayaih' means by modifications of the Gunas in the form of attachment, aversion, delusion, etc.; 'bhavaih' means by objects/entities. By 'ebhih' (these) aforementioned things, all this world comprising the aggregate of living beings is 'mohitam' (deluded)—that is, rendered devoid of discrimination—and does not recognize Me. I am 'param' (beyond) these aforementioned Gunas—meaning distinct and different—and 'avyayam' (imperishable)—meaning free from decay, devoid of all modifications of being such as birth etc.

(Question:) How then does one cross over this Divine Maya of Vishnu consisting of the three Gunas? To this, it is said—

"Param" (Supreme)—me, the knowable by Vedanta, untouched by these (Gunas), the world does not know; because here (in the world) it is dependent on Gunas; he says this with "Tribhih" (By three). "Bhavaih"—by three objects/entities. The threeness is with the intention of being made of Gunas. "Mohitam"—this world is covered; "Ebhih"—by these entities made of three Gunas, or by the root Gunas; it does not know Me "Paramavyayam"—Supreme and Imperishable (free from destruction).

The Gunas of Prakriti are indeed the binders. The whole world is deluded by entities made of Sattva, Rajas, and Tamas; My Maya-Gunas indeed, even though transformed, become another cause for the covering of the Self-nature and for distraction (Vikshepa); they are opposed to the means of knowledge of God, rather they are of the nature of bondage; and they are the causes of the firmness of superimposition (Adhyasa) created by Avidya in the Jiva.

"For the cessation of all superimposition does not happen completely 'as is'; and that (cessation) is upon the rise of Knowledge; and that (Knowledge) is not from well-considered Word (Shabda) alone. If it were so, there would be a violation of the boundaries of proofs (Pramanas). Inference of an elephant would not happen (without perception), or there would be confusion. In 'You are the tenth' etc., due to the body etc. being the object, by the association of the word, the understanding happens by the eye alone. Therefore, in the sentence there is reminder-ness (smarkatva), because number-knowledge is prior. Because superimposition is not removed, the vision of the distinct Self does not happen. If it could be done by the mind, (then) otherwise it would happen always. Even by perception, Vijnana (is obstructed?) by Maya which is the space/sky (?) of knowledge. Indeed by the manner of Dream and Waking, what can the Word prevent?

Omniscience and knowledge of all entities is a result only incidentally. 'All is not Brahman', but 'All (is Brahman)'—Vamadeva sang like that. Being released from the womb, repeating 'Sun' etc. again and again. Being a sentence weak in knowledge, this (Mayavada/Kevaladvaita view?) is considered heretical speech. In Satya Yuga, for the extremely great, this happens, not otherwise. Just as Dream and Waking are mutual enemies; Vidya and Avidya would be like that, but not total dissolution (of the world?).

Having decided this very thing, Sri Krishna indeed said to Arjuna"—"Mameva" (Me alone). By the particle 'Eva', he states the non-means-ness of all others; because all things like Knowledge etc. are dependent on the Lord. "Abandoning trust from everywhere, the wise should worship Krishna alone"—according to this statement of Srimad Acharya (Vallabha), those who worship by the path of Surrender (Prapatti)—"Mam"—Me, the Supreme Person alone; they cross "Mayam"—Maya.

And this "Daivi" Maya in the context is not 'Demoniac' (Asuri); because for the other (Asuri), there is a rule of being sublated by specific ignorance (?) and by one's own effort; therefore indeed this (Daivi) is "Duratyaya" (difficult to cross). Or, according to the meaning of the root, it is 'Daivi' (Divine/Sportive) and 'Gunamayi'. "Mama" (My)—meaning this (Maya) is dependent on Me and beneficial to devotees; therefore, this Maya, only they—who are situated in the world as Mine, who are of attribute-less nature—cross; this is the meaning.

त्रिभिः by three? गुणमयैः composed of Gunas? भावैः by natures? एभिः by these? सर्वम् all? इदम् this? जगत् world? मोहितम् deluded? न not? अभिजानाति knows? माम् Me? एभ्यः from them? परम् higher? अव्ययम् immutable.Commentary Persons of this world are deluded by the three alities of Nature or Maya. Affection? attachment and infatuated love are all modifications of these alities. On account of delusion created by these three alities they are not able to break the worldly ties and to turn the mind towards the Supreme Soul? the Lord of the three alities.Avyayam Immutable or unchangeable or inexhaustible or imperishable. The Self is of one homogeneous essence. It has not got the six changes or modifications (Shad Bhava Vikaras) which the body has? viz.? existence? birth? growth? modification? decay and death. (Cf.VII.25)

Sarvam, all; idam, this; jagat, world, the aggregate of creatures; mohitam, deluded as it is-made to have indiscrimination; hih, by these; aforesaid tribhih, three; bhavaih, things, in the forms of attachment, repulsion, delusion, etc; and gunamayaih, made of the gunas, of the transformations of the gunas; na abhijanati, does not know; mam, Me; who am param, transcendental to, distinct, different; hyah, from these gunas as referred to above; and am avyayam, undecaying, i.e. free from all (the six kinds of) changes in things, viz birth etc. [See note on p.38.-Tr.]
How, again, do they cross over this divine Maya of Visnu, constituted by the three gunas? That is being stated:

Now, in this way, the whole universe, consisting of animate and inanimate entities belonging to Me, evolves from time to time from Me only, is absorbed in Me, and abides in Me alone. It constitutes My body and has Me for its self. Whether in the causal state or in the state of effect, it is I who have all these entities as My modes, because all entities form My body. Thus, in regard to all these modes, I am superior to them, as I am their cause, principal, and as I possess a complex of countless auspicious attributes like knowledge, strength etc. In every way I remain as the highest being. There exists none higher than Myself.
Such being the case, I am superior to these entities composed of the alities of Sattva, Rajas and Tamas - superior to them by My extraordinary attributes and by having these various modes for My enjoyment. I am the highest and immutable, i.e., I form a unity in Myself. This world constituted of gods, men, animals and immovables, and deluded by the three Gunas of Prakrti and its evolutes are inferior and transient. The forms of bodies, senses and objects of enjoyment comprising the world are there in accordance with their past Karmas. No one in the world knows Me.
How is it possible that all experiencing beings think as enjoyable objects which are inferior, constituted of the Gunas and are transient, while You exist - You who are of the nature of unbounded and abundant bliss, who has an eternal unchanging form and who is the source of the enjoyableness of even the objects of the world? Sri Krsna replies: