Bhagavad Gita - Chapter 7 - Shloka (Verse) 24

व्याख्या--अव्यक्तं व्यक्तिमापन्नं ৷৷. ममाव्ययमनुत्तमम्--जो मनुष्य निर्बुद्धि हैं और जिनकी मेरेमें श्रद्धा-भक्ति नहीं है, वे अल्पमेधाके कारण अर्थात् समझकी कमीके कारण मेरेको साधारण मनुष्यकी तरह अव्यक्तसे व्यक्त होनेवाला अर्थात् जन्मने-मरनेवाला मानते हैं। मेरा जो अविनाशी अव्ययभाव है अर्थात् जिससे बढ़कर दूसरा कोई हो ही नहीं सकता और जो देश, काल, वस्तु, व्यक्ति आदिमें परिपूर्ण रहता हुआ इन सबसे अतीत, सदा एकरूप रहनेवाला, निर्मल और असम्बद्ध है--ऐसे मेरे अविनाशी भावको वे नहीं जानते और मेरा अवतार लेनेका जो तत्त्व है, उसको नहीं जानते। इसलिये वे मेरेको साधरण मनुष्य मानकर मेरी उपासना नहीं करते, प्रत्युत देवताओंकी उपासना करते हैं।'अबुद्धयः' पदका यह अर्थ नहीं है कि उनमें बुद्धिका अभाव है प्रत्युत बुद्धिमें विवेक रहते हुए भी अर्थात् संसारको उत्पत्ति-विनाशशील जानते हुए भी इसे मानते नहीं--यही उनमें बुद्धिरहितपना है, मूढ़ता है।दूसरा भाव यह है कि कामनाको कोई रख नहीं सकता, कामना रह नहीं सकती; क्योंकि कामना पहले नहीं थी और कामनापूर्तिके बाद भी कामना नहीं रहेगी। वास्तवमें कामनाकी सत्ता ही नहीं है, फिर भी उसका त्याग नहीं कर सकते --यही अबुद्धिपना है।मेरे स्वरूपको न जाननेसे वे अन्य देवताओंकी उपासनामें लग गये और उत्पत्ति-विनाशशील पदार्थोंकी कामनामें लग जानेसे वे बुद्धिहीन मनुष्य मेरेसे विमुख हो गये। यद्यपि वे मेरेसे अलग नहीं हो सकते तथा मैं भी उनसे अलग नहीं हो सकता, तथापि कामनाके कारण ज्ञान ढक जानेसे वे देवताओंकी तरफ खिंच जाते हैं। अगर वे मेरेको जान जाते, तो फिर केवल मेरा ही भजन करते।(1) बुद्धिमान् मनुष्य वे होते हैं, जो भगवान्के शरण होते हैं। वे भगवान्को ही सर्वोपरि मानते हैं।
(2) अल्पमेधावाले मनुष्य वे होते हैं, जो देवताओंके शरण होते हैं। वे देवताओंको अपनेसे बड़ा मानते हैं जिससे उनमें थोड़ी नम्रता, सरलता रहती है।
(3) अबुद्धिवाले मनुष्य वे होते हैं, जो भगवान्को देवता-जैसा भी नहीं मानते; किन्तु साधारण मनुष्य-जैसा ही मानते हैं। वे अपनेको ही सर्वोपरि, सबसे बड़ा मानते हैं ,(गीता 16। 14 15)। यही तीनोंमें अन्तर है।'परं भावमजानन्तः' का तात्पर्य है कि मैं अज रहता हुआ, अविनाशी होता हुआ और लोकोंका ईश्वर होता हुआ ही अपनी प्रकृतिको वशमें करके योगमायासे प्रकट होता हूँ--इस मेरे परमभावको बुद्धिहीन मनुष्य नहीं जानते।'अनुत्तमम्'कहनेका तात्पर्य है कि पन्द्रहवें अध्यायमें जिसको क्षरसे अतीत और अक्षरसे उत्तम बताया है अर्थात् जिससे उत्तम दूसरा कोई है ही नहीं, ऐसे मेरे अनुत्तम भावको वे नहीं जानते।
विशेष बात
इस (चौबीसवें) श्लोकका अर्थ कोई ऐसा करते हैं कि '(ये) अव्यक्तं मां व्यक्तिमापन्नं मन्यन्ते (ते) अबुद्धयः' अर्थात् जो सदा निराकार रहनेवाले मेरेको केवल साकार मानते हैं, वे निर्बुद्धि हैं; क्योंकि वे मेरे अव्यक्त, निर्विकार और निराकार स्वरूपको नहीं जानते। दूसरे कोई ऐसा अर्थ करते हैं कि '(ये) व्यक्तिमापन्नं माम् अव्यक्तं मन्यन्ते (ते) अबुद्धयः'अर्थात् मैं अवतार लेकर तेरा सारथि बना हुआ हूँ--ऐसे मेरेको केवल निराकार मानते हैं, वे निर्बुद्धि हैं; क्योंकि वे मेरे सर्वश्रेष्ठ अविनाशी भावको नहीं जानते।उपर्युक्त दोनों अर्थोंमेंसे कोई भी अर्थ ठीक नहीं है। कारण कि ऐसा अर्थ माननेपर केवल निराकारको माननेवाले साकाररूपकी और साकाररूपके उपासकोंकी निन्दा करेंगे और केवल साकार माननेवाले निराकाररूपकी और निराकार-रूपके उपासकोंकी निन्दा करेंगे। यह सब एकदेशीयपना ही है। पृथ्वी, जल, तेज आदि जो महाभूत हैं, जो कि विनाशी और विकारी हैं, वे भी दो-दो तरहके होते हैं--स्थूल और सूक्ष्म। जैसे, स्थूलरूपसे पृथ्वी साकार है और परमाणुरूपसे निराकार है ;जल बर्फ, बूँदें, बादल और भापरूपसे साकार है और परमाणुरूपसे निराकार है; तेज (अग्नितत्त्व) काठ और दियासलाईमें रहता हुआ निराकार है और प्रज्वलित होनेसे साकार है, इत्यादि। इस तरहसे भौतिक सृष्टिके भी दोनों रूप होते हैं और दोनों होते हुए भी वास्तवमें वह दो नहीं होती। साकार होनेपर निराकारमें कोई बाधा नहीं लगती और निराकार होनेपर साकारमें कोई बाधा नहीं लगती। फिर परमात्माके साकार और निराकार दोनों होनेमें क्या बाधा है? अर्थात् कोई बाधा नहीं। वे साकार भी हैं, और निराकार भी हैं सगुण भी हैं और निर्गुण भी हैं।गीता साकार-निराकार, सगुण-निर्गुण--दोनोंको मानती है। नवें अध्यायके चौथे श्लोकमें भगवान्ने अपनेको 'अव्यक्तमूर्ति' कहा है। चौथे अध्यायके छठे श्लोकमें भगवान्ने कहा है कि मैं अज होता हुआ भी प्रकट होता हूँ, अविनाशी होता हुआ भी अन्तर्धान हो जाता हूँ और सबका ईश्वर होता हुआ भी आज्ञापालक (पुत्र और शिष्य) बन जाता हूँ। अतः निराकार होते हुए साकार होनेमें और साकार होते हुए निराकार होनेमें भगवान्में किञ्चिन्मात्र भी अन्तर नहीं आता। ऐसे भगवान्के स्वरूपको न जाननेके कारण लोग उनके विषयमें तरह-तरहकी कल्पनाएँ किया करते हैं।
सम्बन्ध--भगवान्को साधारण मनुष्य माननेमें क्या कारण है? इसपर आगेका श्लोक कहते हैं

वे मुझ परमेश्वरकी ही शरणमें क्यों नहीं आते सो बतलाते हैं मेरे अविनाशी निरतिशय परम भावको अर्थात् परमात्मस्वरूपको न जाननेवाले बुद्धिरहित विवेकहीन मनुष्य मुझको यद्यपि मैं नित्यप्रसिद्ध सबका ईश्वर हूँ तो भी ऐसा समझते हैं कि यह पहले प्रकट नहीं थे अब प्रकट हुए हैं। अभिप्राय यह कि मेरे वास्तविक प्रभावको न समझनेके कारण वे ऐसा मानते हैं।

Even though worship of the Lord yields the best fruit, living beings are generally not devoted to it; stating the cause for this preceded by a question, He explains with "For what reason" (kiṃnimittam), etc. [referring to Shankara's introduction].

"Unmanifest" (aprakāśam) means before assuming a body—this is to be supplied. "Now" (idānīm) means in the state of having accepted a sport-form (līlā-vigraha).

Then, does it follow that the manifestation in the Lord is occasional? He says "No" with the word "Eternal" (nitya) [referring to the eternal nature mentioned in commentaries]. How then do they consider the Lord as having an adventitious manifestation? To that, "The unintelligent" (abuddhayaḥ) is the answer.

He explains that with "Supreme" (param), etc. The two adjectives "Supreme" (param) and "Unsurpassable" (anuttamam) are for the purpose of expressing the conditioned (sopādhika) and unconditioned (nirupādhika) states.

Then, why do not all people, abandoning the worship of other deities, surrender to You alone? Anticipating this doubt, He states that ignorance of My nature as the Supreme Lord is the very cause for not realizing Me.

"Unmanifest" (avyaktam)—non-luminous—before assuming the sport-form; and "now" (idānīm)—in the state of assuming that—having "attained manifestation" (vyaktim āpannam)—come into light; so "the unintelligent" (abuddhayaḥ)—those devoid of discrimination—think of Me.

He explains the stated term "unintelligent." Not knowing My "Immutable" (avyayam)—devoid of change; "Unsurpassable" (anuttamam)—unsurpassed; "Higher Nature" (param bhāvam)—the nature of the Supreme Self, consisting of both conditioned and unconditioned aspects; those undiscriminating ones think of Me—who am the eternally established Lord—as having been non-existent before and born only now; this is the meaning.

"What is the distinction in You from others?"—to this He says "Avyaktam" (Unmanifest). Meaning devoid of effect-body etc.

"You appear as if possessed of that?"—to this He says "Vyaktimapannam" (Attained to manifestation). Meaning attained to effect-body etc. (as they think).

And that is stated: "Beyond Sat and Asat... no effect of His... without hands and feet" (Svetasvatara 3.19), "They consider the Purusha of Bliss-body as having a secondary (material) body"—etc.

"Bhavam"—reality/true nature. Similarly He said: "Not knowing the reality, Supreme... of Him... deluded" etc.

If it is so, then why do not all surrender to You alone? Anticipating this doubt, He states "due to ignorance" with "Unmanifest" (avyaktam), etc.

Although "Unmanifest"—indistinct due to being devoid of all limiting adjuncts—"the unintelligent" consider Me as "having attained manifestation" through the body of Vāsudeva, and possessing identification with the body just like us [ordinary beings]. Because they do not know My "Higher Nature" (param bhāvam)—My supremacy or excellence.

He specifies that very excellence. "Immutable" (avyayam)—that which does not decline is immutable, i.e., imperishable. "Unsurpassable" (anuttamam)—than which nothing else is more excellent. The meaning is: Unsurpassed, of the nature of unbroken sovereignty.

I am the Lord of all, to be worshipped by all actions, whose essential nature and disposition are undefinable by speech and mind; out of supreme compassion and affection for those who seek refuge, in order to be accessible to all, I have incarnated as the son of Vasudeva without abandoning My nature—

not knowing this "Higher Nature" (param bhāvam) of Mine, which is "Immutable" (avyayam) and "Unsurpassable" (anuttamam); "the unintelligent" (abuddhayaḥ) consider Me to be like a mundane prince, who was unmanifest before this, and who has "attained manifestation"—come into being—now, having obtained a specific birth due to the force of Karma. Therefore, they do not take refuge in Me, nor do they worship Me through actions.

Why is it not revealed [to them] in this way? Here [in the next verse], He says...

(Objection): Indeed, if the effort is equal and there is a great distinction in the fruit, why do not all people, abandoning other deities, worship You alone? To this, He says "Unmanifest" (avyaktam).

The unintelligent consider Me, who am "Unmanifest"—transcendental to the universe—to have attained "manifestation" (vyaktim), i.e., the states of human, fish, tortoise, etc. The reason for that is: not knowing My "Higher Nature" (param bhāvam)—My essential nature. Of what kind? "Immutable" (avyayam)—eternal. And that nature from which there is nothing higher (anuttamam). Therefore, seeing Me—the Supreme Lord who has manifested various pure and powerful forms of Sattva through sport (līlā) for the protection of the world—as equal to other deities possessing material bodies created by their own karma, the dull-witted do not respect Me much; on the contrary, they worship other deities who yield quick results, and they obtain finite fruit in the manner described; this is the meaning.

(Objection): Indeed, the latent tendency (vāsanā) for other fruits and other deities has been stated as the obstacle to knowledge regarding You. This reasoning holds true in the absence of Your direct realization; but when You are visible to the eyes of all people due to Incarnation undertaken to be accessible to all, urged by qualities like compassion, how can there be rejection of You? The answer to this—with the intention that "they consider the Unmanifest to have become manifest"—is stated [by Ramanuja] with "But others" (itare tu).

"Others"—meaning those other than the four types of virtuous ones. With "Higher Nature" (param bhāvam), he [Ramanuja] shows the intended nature consisting of unsurpassed supremacy and accessibility, from [the commentary words] "by all actions" up to "incarnated." "Without abandoning His nature" (ajahat-svabhāvaḥ) is the intended expression of the word "Immutable" (avyaya). "That than which there is nothing higher" is "Unsurpassable" (anuttamam)—meaning possessing unlimited excellence; this is the meaning.

Here, by the force of the phrase "Unmanifest having attained manifestation," it is established that the subject is Incarnation; and therein too, by the propriety of the word "Me" (mām), it is established that the subject is a "specific incarnation" (Krishna)—intending this, it is stated "Incarnated as the son of Vasudeva" and "Like a mundane prince." This is either as an indicator (upalakṣaṇa) for all incarnations or merely a specific example.

To dispel the delusion of a different meaning regarding "Unmanifest" and "attained manifestation," he says "Mundane" (prakṛta), etc. The sentiment is that since the meaning is to be understood by the dull-witted, this very "blameworthy meaning" (misconception) must be the one intended here. (Objection): "Being unmanifest before this, and manifest now due to incarnation"—this is established by valid proof; so how is it being refuted here? To this, it is said: "Having obtained a specific birth due to the force of Karma" [this is the wrong view being refuted]. The sentiment is that the meaning is restricted (to karma-bound birth) by the logic of general rule and exception (utsarga-apavāda).

By "Unintelligent" (abuddhayaḥ), what is intended is the lack of hearing and reflecting (śravaṇa-manana) on the Supreme Self and His incarnations, and the deficiency in the power to infer Him despite seeing signs indicating His distinctiveness. He states the result with "Therefore," etc. "Refuge" (āśrayaṇam) here means worship preceded by surrender (prapatti); and due to the absence of that, they do not perform duties of caste and stage of life (varṇāśrama) or praises and prostrations as limbs of that [worship]; this he states with "Nor by actions" (na karmabhiḥ).

समस्त नामरूपों की वैचित्र्यपूर्ण सृष्टि में प्रकाशित हो रहे परम सत्य को ग्रहण करने की विवेकसार्मथ्य जिनमें नहीं है वे लोग अव्यय अविनाशी आत्मतत्त्व का सााक्षात् नहीं कर पाते। अनित्य दृश्यमान जगत् में अत्यन्त आसक्ति के कारण वे यह नहीं जान पाते कि यह सम्पूर्ण नामरूपमय जगत् सूत्र में मणियों के समान परमात्मा में पिरोया हुआ है।जिस चैतन्य के प्रकाश में सम्पूर्ण विश्व प्रकाशित हो रहा है उस परम सत्य को ही यहाँ अव्यक्त शब्द से इंगित किया गया है। इस शब्द का लक्ष्यार्थ समझना आवश्यक है। जो वस्तु इन्द्रियगोचर है या मन और बुद्धि के द्वारा जानी जा सकती है जैसे भावना या विचार वह व्यक्त कहलाती है। अत इन तीनों उपाधियों के द्वारा जिसे जाना नहीं जा सकता वह वस्तु अव्यक्त है।आत्मतत्त्व ही अव्यक्त हो सकता है क्योंकि वही एकमात्र चेतन तत्त्व है जिसके कारण इन्द्रियां मन और बुद्धि स्वविषयों को ग्रहण करने में समर्थ होती हैं। दूसरे शब्दों में कहा जा सकता है कि आत्मा इन सबका द्रष्टा है और इसलिए कभी दृश्यरूप में नहीं जाना जा सकता। वह अव्यक्त है।बहिर्मुखी प्रवृत्ति के लोग केवल स्थूल भौतिक रूप को ही देख पाते हैं। अविवेक के कारण वे गुरु अथवा अवतार के शरीर को और सार्मथ्य को देखकर उतने मात्र को ही सनातन सत्य समझ लेते हैं। इसमें कोई सन्देह नहीं कि चित्त की एकाग्रता के लिए अथवा उपासना के लिए किसी उपास्य की प्रतीक या प्रतिमा के रूप में आवश्यकता होती है किन्तु वह प्रतिमा स्वयं परमार्थ सत्य नहीं हो सकती। यदि वही सत्य वस्तु होती तो पाषाण से मूर्ति बनाने के पश्चात् या गुरु के पास पहुँचने मात्र से साधक को सत्य की प्राप्ति हो जाने से उसे और कुछ करने की आवश्यकता नहीं रह जाती मूर्ति पूजा का प्रयोजन चित्त की शुद्धि एवं एकाग्रता प्राप्त करना है जिसके द्वारा ध्यान का अभ्यास करके आत्मा का साक्षात् अनुभव किया जा सकता है।यह श्लोक स्पष्ट रूप से हमें बताता है कि बोतल को औषधि सममझना शरीर को ही गुरु और मूर्ति को ही भगवान् समझ लेना व्यर्थ है सभी श्वेत काष्ठ चन्दन नहीं और आकाश में प्रत्येक चमकीली वस्तु तारा नहीं होती। हो सकता है कि किसी ऊँचे स्तम्भ से आ रहे प्रकाश को देखकर अतिमूढ़ पुरुष उसे सूर्य समझ ले परन्तु कोई भी बुद्धिमान व्यक्ति उसकी धारणा को गम्भीरता से नहीं लेगा। अवतार का सिद्धांत हिन्दू धर्म में स्वीकार किया जाता है। किसीनकिसी मात्रा में प्रत्येक व्यक्ति ही अवतार कहा जा सकता है। एक ही सत्य सर्वत्र सबमें व्याप्त है। मन और बुद्धि की उपाधियों में वह व्यक्त होता है। जितना ही अधिक शुद्ध और स्थिर अन्तकरण होगा उतना ही अधिक चैतन्य का प्रकाश उसमें व्यक्त होगा।जिस पुरुष का अन्तकरण अत्यन्त शुद्ध एवं स्थिर होता है और जिसने अपरा प्रकृति पर पूर्ण विजय पा ली होती है वह ऋषि मुनि या पैगम्बर कहलाता है। ये पुरुष आत्मस्वरूप को पहचानकर कि वही भूतमात्र की आत्मा है उसमें स्थित होकर दिव्य जीवन जीते हैं। उनके शरीर मन और बुद्धि को ही परम सत्य समझना ऐसी ही त्रुटि है जैसे कि तरंगों को ही समुद्र समझ लेना है यही कारण है कि भगवान् श्रीकृष्ण यहाँ ऐसे अविवेकी लोगों के लिए अबुद्धय जैसे कठोर शब्द का प्रयोग करते हैं।यह अज्ञान किस निमित्त से है इस पर कहते हैं

(Objection): Since the Divine Principle is omnipresent, why is the fruit limited for the worshippers of other deities? (Answer): It is stated with "Unmanifest" (avyaktam).

Indeed, because of their small intellect, they do not recognize My absolute (pāramārthika) nature, whose manifestation is not non-existent (i.e., which is eternally manifest). Rather, they know [Me] only as having "attained a manifestation" (vyaktim āpannam) whose nature is knowledge characterized by forms appropriate to their own desires; not otherwise.

For this very reason, they have no grasp of the [true] Name or Form. However, the principle here is this: He who, abandoning desire, resorts to whatsoever deity-form, for him that [worship] culminates in the Pure Liberated State. But from the reverse (i.e., having desire), the reverse (limited fruit) occurs.

Since the verse "Unmanifest" (avyaktam) lacks a direct connection with the context at hand, to harmonize it, he [Madhvacharya] asks "Who?" (kaḥ). "Than others"—meaning [who is distinct] from Brahma and others? (The doubt remaining is): "Whereby, even though the fruit of those attaining them is finite, the fruit of those attaining You is infinite?"

How is the stated doubt resolved by this [verse]? To this, he says "Effect" (kārya - referring to created body). By this, reading the word literally as it is, it has been explained. In reality, from the restatement "Me, the Unmanifest," the fact that is established—"I am unmanifest"—this [verse] is to be understood as the explanation of that.

Now he states the connection of the answer: "Possessing that" (tadvān). "Like one possessing a created body, etc."—this is a mild statement; in reality, [they think] "indeed" [He is that]. Therefore, [the implication is] He is not devoid of that [created body]. He explains it as useful to the context with "Effect" (kārya).

“The Lord being devoid of created body etc., and yet the perception of possessing that being rooted in ignorance”—how is this [established], so that both sentences convey the stated meaning? Therefore, he gives proofs for both meanings in order with "And that" (tacca). From the effect and from the cause.

To refute the perception "Knowing this lower form, but not knowing the higher form," he explains "Nature" (bhāvam). "Reality" (yāthārthyam)—the essential nature that does not deviate from valid proof. Therefore, it is "Supreme" (param). Whence is this meaning derived? From "Samākhyā" (etymological explanation/common usage); thus he says "So" (tathā). Although this meaning was stated in "By three" (7.13), still, being repeated due to context is not a fault.

Thus, even though the worship of the Lord yields the best fruit, why are living beings generally turned away from the Lord? Regarding this, the Lord states the cause with "Unmanifest" (avyaktam). "The unintelligent" (abuddhayaḥ)—those devoid of discrimination—consider Me, even though I am the Lord, to be merely some Jiva (living being) who was "Unmanifest"—existing in a state incapable of action before assuming a body—and has "now" (idānīm)—in the house of Vasudeva—"attained manifestation" (vyaktim), i.e., attained the capacity for action delimited by a material body. Or, [they think] that I, who am "Unmanifest"—the cause of all—have "attained manifestation"—the state of being an effect—through the forms of many incarnations like Matsya, Kurma, etc.

Why do those Jivas not discern You? Regarding that, He explains the cause stated as "unintelligent" with "Higher" (param), etc. Not knowing My "Higher Nature" (param bhāvam)—which is the cause of all, "Immutable" (avyayam)—eternal—and conditioned (sopādhika); and also not knowing My unconditioned nature which is "Unsurpassable" (anuttamam)—most excellent, unsurpassed, non-dual, a mass of supreme bliss, and infinite; and seeing [Me perform] actions imitating living beings, they consider Me to be just some Jiva.

Therefore, abandoning Me—who should be accepted as the Lord—they worship only the well-known other deities. And thereby, they obtain only finite fruit; this is the meaning. And it will be said later: "Fools disregard Me when I assume a human form" (Gita 9.11).

Then, why do not all worship You alone? To this, He says "Unmanifest" (avyaktam). "The unintelligent" (abuddhayaḥ)—those whose knowledge has been stolen by desires—consider Me, the Supreme Person (Puruṣottama), who is "Unmanifest" (avyaktam)—meaning He for whom there is no "manifest" (visible behavior like worldly people) or who has no "manifestation" (like caste classification)—to have "attained manifestation" (vyaktim āpannam); [they consider Me] revealed in the world in the form of a human etc., as worldly, equal to other gods or equal to humans.

Anticipating "Why?", He says "Higher" (param). Not knowing My—Puruṣottama's—"Immutable" (avyayam)—indestructible—playful nature; which is a playful form (līlā-rūpa) assumed by taking a form similar to them (the devotees) appearing among some fortunate ones to nourish their sentiment (rasa). Moreover, not knowing My "Unsurpassable" (anuttamam)—than whom no one is better—"Higher Nature" (param bhāvam)—which is of the nature of the Supreme Person—they think of Me in that way.

Therefore, for the sake of quick grace regarding their desired fruits, they worship only other deities, and not Me; this is the meaning.

"The unintelligent" (abuddhayaḥ)—the undiscriminating—think of Me, who am the eternally established Lord, as having been "Unmanifest" (avyaktam)—non-luminous—and having "now" (idānīm) "attained manifestation" (vyaktim āpannam)—become luminous. Not knowing My "Higher Nature" (param bhāvam)—the nature of the Supreme Self. The meaning is that the undiscriminating ones, not knowing My nature which is "Immutable" (avyayam)—devoid of change—and "Unsurpassable" (anuttamam)—unsurpassed—think [thus].

What is the cause of that ignorance? This is stated [next].

He states that ignorance of the glory of My true nature is the cause for their worshipping Me [improperly] or worshipping other deities, with "Unmanifest" (avyaktam), etc.

Since the Imperishable Sovereignty is unmanifest, or devoid of manifestation; [yet] in the human world, by His own will, holding infinite divine beauty within Himself which is difficult to conceive—they consider Him to have "attained manifestation" (vyaktim āpannam); or they consider Him "formless" (nirākāra); or they respect Him [as such]; or they consider Him to have attained a "mundane" (prākṛta) manifestation—they are "unintelligent" (abuddhayaḥ). Therefore, the cause for thinking thus is: not knowing My "Higher Nature" (param bhāvam)—which is Pure Existence-Bliss and Inconceivable Sovereignty; which is the state of existing in the relationship of Whole and Part (aṃśāṃśi-bhāva), or which is characterized by being Pure Bliss alone.

अव्यक्तम् the unmanifested? व्यक्तिम् to manifestation? आपन्नम् come to? मन्यन्ते think? माम् Me? अबुद्धयः the foolish? परम् the highest? भावम् nature? अजानन्तः not knowing? मम My? अव्ययम् immutable? अनुत्तमम् most excellent.Commentary The ignorant take Lord Krishna as a common mortal. They think that He has taken a body like ordinary human beings from the unmanifested state on account of the force of Karma of the previous birth. They have no knowledge of His higher? imperishable and selfluminous nature as the Highest Self. They think that He has just now come into manifestation? though He is selfexistent? eternal? beginningless? endless? birthless? deathless? changeless? infinite and unmanifest.

Abuddhayah, the unintelligent, the non-discriminating ones; ajanantah, unaware; mama, of My; param, supreme; bhavam, state, My reality as the supreme Self; which is avyayam, immutable, undecaying; and anuttanam, unsurpassable; manyante, think; mam, of Me; as avyaktam, the unmanifest, the invisible; apannam, that has become; vyaktim, manifest, visible, at present [At present, after being embodied as an Incarnation.]-though I am the ever well-known God. They think so because they are unaware of My reality. This is the idea.
What is the reason for their ignorance? This is being stated:

Ignorant people do not know My higher nature, immutable and unsurpassed. They do not know that it is I, who is worshipped through all rites, who is the Lord of all, and whose nature is beyond speech and mind, that has incarnated as the son of Vasudeva, without abandoning My divine nature, out of My supreme compassion and parental love for those who resort to Me and in order that I may be the refuge of all. They consider Me as only a worldly prince who was not manifest before and who has now become manifest by Karma and has secured a special form. Therefore, they do not resort to Me, nor do they worship Me.
Why is He not manifest (to them)? Sri Krsna says: