Bhagavad Gita - Chapter 7 - Shloka (Verse) 25

व्याख्या--'मूढोऽयं नाभिजानाति लोको मामजमव्ययम्--मैं अज और अविनाशी हूँ अर्थात् जन्ममरणसे रहित हूँ। ऐसा होनेपर भी मैं प्रकट और अन्तर्धान होनेकी लीला करता हूँ अर्थात् जब मैं अवतार लेता हूँ, तब अज (अजन्मा) रहता हुआ ही अवतार लेता हूँ और अव्ययात्मा रहता हुआ ही अन्तर्धान हो जाता हूँ। जैसे सूर्य भगवान् उदय होते हैं तो हमारे सामने आ जाते हैं और अस्त होते हैं तो हमारे नेत्रोंसे ओझल हो जाते हैं, छिप जाते हैं, ऐसे ही मैं केवल प्रकट और अन्तर्धान होनेकी लीला करता हूँ। जो मेरेको इस प्रकार जन्म-मरणसे रहित मानते हैं, वे तो असम्मूढ़ हैं (गीता 10। 3 15। 19)। परन्तु जो मेरेको साधारण प्राणियोंकी तरह जन्मनेमरनेवाला मानते हैं, वे मूढ़ हैं (गीता 9। 11)।भगवान्को अज, अविनाशी न माननेमें कारण है कि इस मनुष्यका भगवान्के साथ जो स्वतः अपनापन है, उसको भूलकर इसने शरीरको अपना मान लिया कि 'यह शरीर ही मैं हूँ और यह शरीर मेरा है।' इसलिये उसके सामने परदा आ गया, जिससे वह भगवान्को भी अपने समान ही जन्मने-मरनेवाला मानने लगा।मूढ़ मनुष्य मेरेको अज और अविनाशी नहीं जानते। उनके न जाननेमें दो कारण हैं--एक तो मेरा योगमायासे छिपा रहना और एक उनकी मूढ़ता। जैसे, किसी शहरमें किसीका एक घर है और वह अपने घरमें बंद है तथा शहरके सब-के-सब घर शहरकी चहारदीवारी (परकोटे) में बंद हैं। अगर वह मनुष्य बाहर निकलना चाहे तो अपने घरसे निकल सकता है, पर शहरकी चहारदीवारीसे निकलना उसके हाथकी बात नहीं है। हाँ, यदि उस शहरका राजा चाहे तो वह चहारदीवारीका दरवाजा भी खोल सकता है और उसके घरका दरवाजा भी खोल सकता है। अगर वह मनुष्य अपने घरका दरवाजा नहीं खोल सकता तो राजा उस दरवाजेको तोड़ भी सकता है। ऐसे ही यह प्राणी अपनी मूढ़ताको दूर करके अपने नित्य स्वरूपको जान सकता है। परन्तु सर्वथा भगवत्तत्त्वका बोध तो भगवान्की कृपासे ही हो सकता है। भगवान् जिसको जनाना चाहें, वही उनको जान सकता है--'सोइ जानइ जेहि देहु जनाई' (मानस 2। 127। 2)। अगर मनुष्य सर्वथा भगवान्के शरण हो जाय तो भगवान् उसके अज्ञानको भी दूर कर देते हैं और अपनी मायाको भी दूर कर देते हैं।

उनका वह अज्ञान किस कारणसे है सो बतलाते हैं तीनों गुणोंके मिश्रणका नाम योग है और वही माया है उस योगमायासे आच्छादित हुआ मैं समस्त प्राणिसमुदायके लिये प्रकट नहीं रहता हूँ अभिप्राय यह कि किन्हींकिन्हीं भक्तोंके लिये ही मैं प्रकट होता हूँ। इसलिये यह मूढ़ जगत् ( प्राणिसमुदाय ) मुझ जन्मरहित अविनाशी परमात्माको नहीं जानता।

Ignorance in the form of non-discrimination has been stated as the obstacle to steadfast devotion to the Lord; regarding that [non-discrimination] also, he introduces beginningless ignorance as the cause, preceded by a question—with "His ignorance" (tadīyam ajñānam), etc. [referring to Shankara's introduction].

In "By three [states] composed of Gunas" (7.13), the cause for the non-realization of the unconditioned (anaupādhika) form was stated; but here, taking the specific aspect that it applies to the conditioned (sopādhika) form as well, he explains with "I am not" (nāham).

(Objection): Then is devotion to the Lord useless? Anticipating this doubt, he says "For some" (keṣāñcit).

Regarding "I am not manifest to the whole world," he states the reason with "Yoga..." (yoga).

Because of being covered by beginningless, indefinable ignorance alone, there is delusion in the world regarding Me; and subsequently, due to the absence of discrimination of My true nature, there is an absence of steadfastness in Me; this he states with "Therefore indeed" (ataeva).

He states the cause regarding the ignorance of Himself with "Not" (na). I, the Supreme Lord, do not become manifest in the form of the Supreme Lord to the whole world; but [I do] for some of My own devotees. [Regarding Yogamaya]: It is that very Maya; by that. Or, "Yoga" means the Lord's mental concentration (citta-samādhi); the Maya created by that. The meaning is: that which remains under the control of the Lord's will. In both ways, it is the beginningless, indefinable ignorance (ajñāna); by that Yogamaya, I am "enveloped" (samāvṛtaḥ)—concealed. The meaning is covered.

"O Yoga" means "O Yogin." This word Yoga ends with the suffix ac belonging to the arśa-ādi group [implying possession, i.e., one having yoga]. I—the entity denoted by "That" (Tat)—am not manifest to every "Yogin" (individual soul)—who is cognizant only of the entity denoted by "Thou" (Tvam). The reason therein is "covered by Maya"—this view of others (interpreting it differently) is plagued by a distaste arising from resorting to a desperate explanation. Therefore, deluded—having attained confusion—by beginningless, indefinable ignorance, and turned away from Me, this world does not recognize Me, the Unborn and Immutable.

And [this] ignorance is by My will; this He states with "I am not" (nāham). "By Yoga" (yogena)—meaning by the means of [My] capability/power, and "by Maya" (māyayā). Deluded by Me alone, one does not recognize [Me].

Thus indeed, in the Padma Purana: "That Great Lord (Maheśvara), by His own capability and by the Goddess (Devī aka Maya), effects the covering of Himself and the binding of the mind of the world."

From where does the world's ignorance regarding You arise? To this, He says "I am not" (nāham). "O Yoga" means "O Yogin." This word Yoga ends with the suffix ac belonging to the arśa-ādi group.

I—the entity denoted by "That" (Tat)—am not manifest to every "Yogin" (individual soul)—who is cognizant only of the entity denoted by "Thou" (Tvam). The reason therein is "covered by Maya" (māyā-samāvṛtaḥ).

In the Commentary (Bhāṣya of Shankara), however, [it is stated that] "Yoga" means union—the combination of Gunas; that itself is Yogamaya. Or, "Yoga" is the mental concentration (samādhi) of the Lord; the Maya created by that. The meaning is Maya acting under the control of the Lord's will.

The meaning of the second half [of the verse] is clear.

Enveloped by the Maya known as the union (yoga) with the structure/form (saṃsthāna) of humanity, etc., which is common to the individual soul (kṣetrajña), I am not manifest to all.

This world, deluded merely by seeing the form of humanity, etc., in Me, does not recognize Me—who perform deeds surpassing Vayu and Indra, and possess splendor surpassing the sun and fire, and who am perceptible [at present]—as the Unborn, Immutable, sole cause of the entire universe, the Lord of all, who has assumed the human form so that I may be accessible to all.

He states the cause of their ignorance regarding Himself with "I am not" (nāham). I am not "manifest"—revealed—to the whole world, but only to My devotees.

Because I am enveloped by Yogamāyā. Yoga means "method" (yukti)—a certain inconceivable play of My wisdom; that itself is Māyā—the skill to make the impossible happen (aghaṭamāna-ghaṭanā); concealed by this,

therefore, being deluded regarding the knowledge of My true nature, this world does not know Me as the Unborn and Immutable.

"If You are of irresistible will and have incarnated with a purpose to be accessible to all, then why is that fruit not achieved?"—with this intention, the doubt is raised [implied]: "Why?"

The word Maya has already been elaborated earlier (in 7.14) as denoting the creation of wonderful (specific) things. Being covered by the Maya consisting of the three Gunas is common to both the pre-creation state and the state of incarnation; however, here it is appropriate to state the extraordinary (specific) cause of concealment (relevant to the context). "Will" (saṅkalpa) etc., are also common [explanations, but not specific enough]. The word Yoga is frequently used in the sense of "relationship" (sambandha), so that meaning is obtained here; and the object of that relationship is established by the context. And that [object], due to propriety here and being well-known in other texts, is indeed the "structure, dress, language, etc., of humanity." By this very interpretation, the exclusion of Maya as "magic/illusion" (indrajāla) is also established; with this intention, he [Ramanuja] said "Humanity, etc."

"Manifest"—[manifest] in My supreme nature—is the remainder [to be supplied]. (Objection): "Then this is Your fault?" To this, the answer is "This [world] is deluded," etc. The very human form assumed to be accessible became the cause for the evil-minded to reject Him. And it is not that the nature of the Supreme Lord is entirely hidden by Maya; because extraordinary deeds, splendor, etc., are manifested. But this dull world, due to slight similarity [to humans], perceives the nature of a glow-worm in the Sun who is covered by clouds—with this intention, he says "In Me," etc. "Deluded" means characterized by the illusion of humanity etc. regarding Me.

Regarding "Me" (mām)—due to the force of indicating the form perceptible at that time, and because it is stated in other places—it is said [by Ramanuja] "performing deeds surpassing Vayu and Indra," etc. Ignorance of the transcendent state is indeed common to all; but here, by "Not knowing My higher nature... unsurpassable" (7.24), the ignorance of His supremacy within the human form is being stated. The statement of "signs" (liṅga) [extraordinary deeds] is to provide the context for the knowledge that is being negated.

Possessing unsurpassed splendor is determined in the Vedanta as the specific attribute of the Supreme Person who is the cause of the world. And possessing deeds surpassing Vayu and Indra is the sign of being the Ruler of all.

With "Unborn" (ajam), he states the result: "the sole cause of the entire universe." With "Immutable" (avyayam), he states what is obtained: "the Lord of all." His immutability is indeed being changeless in essence and attributes. Or, by this, the previous statement "Though I am Unborn, of imperishable nature... though I am the Lord" (4.6) is indicated. He "does not know Me as Unborn and Immutable," but rather "knows Me as having birth dependent on Karma like other men, and possessing contraction of knowledge, etc."—this is the remainder.

यदि समस्त जगत् के अधिष्ठान के रूप में कोई दिव्य तत्त्व विद्यमान है तो फिर क्या कारण है कि सब लोगों के द्वारा सर्वत्र सदा वह अनुभव नहीं किया जाता क्यों हम परिच्छिन्न जीव के समान व्यवहार करते हैं और अपने अनन्त स्वरूप को पहचान नहीं पाते संक्षेप में मुझमें और मेरे स्वरूप के मध्य कौन सा आवरण पड़ा हुआ है जब जिज्ञासु साधकगण वेदान्त प्रतिपादित सिद्धांतों का अध्ययन करते हैं तो स्वाभाविक ही उनके मन में इस प्रकार के प्रश्न उठते हैं।भगवान् कहते हैं यह मोहित जगत् मुझ अजन्मा अविनाशी को नहीं जानता है क्योंकि उनके लिए मैं त्रिगुणात्मिका योगमाया से आच्छादित रहता हूँ। जब वेदान्त के प्रारम्भिक विद्यार्थी माया को एक बाह्य वस्तु के रूप में समझने का प्रयत्न करते हैं तब उसे समझने में अत्यन्त कठिनाई होती है। परन्तु जब वे अध्यात्म दृष्टि से विचार करते हैं अर्थात् अपने ही अन्तकरण में माया किस प्रकार कार्य करती है ऐसा विचार करते हैं तो माया का सिद्धांत स्पष्ट हो जाता है। माया प्रिज्म (आयत) के समान ऐसी उपाधि है जिसके माध्यम से अवर्ण अद्वैत स्वरूप तत्त्व जब व्यक्त होता है तब सप्तरंगी प्रकाश के समान वह नानाविधि सृष्टि के रूप में प्रतीत होता है।व्यष्टि (एक व्यक्ति) में कार्य कर रही माया को ही अविद्या कहते हैं। ऋषियों ने इस अविद्या का जो कि जीव के सब दुखों का कारण है सूक्ष्म अध्ययन किया और यह उद्घाटित किया कि यह तीन गुणों से युक्त है जो मनुष्य को प्रभावित करते हैं। ये तीन गुण हैं सत्त्व रज और तम जो एक आयत का (प्रिज्म) का सा काम करते हैं और जिनके माध्यम से हमें इस बहुविधि सृष्टि का अनुभव होता है। रजोगुण का कार्य है विक्षेप और तमोगुण का कार्य बुद्धि पर पड़ा आवरण है।त्रिगुणों के विकारों से मोहित और भ्रान्त पुरुष को आत्मा का साक्षात् ज्ञान नहीं होता। उस आत्मज्ञान के लिए गुरु के उपदेश तथा स्वयं की साधना की आवश्यकता होती है। किसी ग्रामीण अनपढ़ व्यक्ति के लिए बल्ब में विद्युत का अभाव प्रतीत होता है क्योंकि वह अव्यक्त होती है। उसके प्रवाह को प्रत्यक्ष अनुभव करने के लिए सैद्धांतिक ज्ञान तथा प्रत्यक्ष प्रयोग की अपेक्षा होती है। एक बार विद्युत शक्ति के गुणधर्म का ज्ञान हो जाने पर यदि वह मनुष्य उसी बल्ब में प्रकाश देखे तो उसे अव्यक्त विद्युत का ज्ञान तत्काल हो जाता है इसी प्रकार आत्मसंयम श्रवण मनन और निदिध्यासन के द्वारा जब साधक का क्षुब्ध मन प्रशान्त हो जाता है तब आवरण के अभाव में वह मुझ अजन्मा अविनाशी स्वरूप को पहचान लेता है। अज्ञानी जीव विषयउपभोगों में नित्य सुख की खोज तभी तक करता है जब तक आवरण और विक्षेप की निवृत्ति नहीं हो जाती।कामाग्नि में सुलगते निराशा में जकड़े असन्तोष से कुचले और आत्मनाश के भय से व्याकुल उन्मत्त और संत्तप्त मनों में समता और एकाग्रता कदापि नहीं हो सकती कि वे क्षणभर के लिए भी आत्मा का शुद्ध स्वरूप अनुभव कर सकें। योगमाया से मोहित यह जगत् मुझ अव्यय स्वरूप को नहीं जानता। मानो नाम और रूप की इस सृष्टि ने आत्मा को आवृत्त कर दिया है। यह आवरण उसी प्रकार का है जैसे प्रेत स्तम्भ को मृगमरीचिका रेत को और तरंगे समुद्र को आच्छादित कर देती हैं जीवन की अज्ञान दशा के विपरीत श्रीकृष्ण अपने स्वरूप को बताते हुए कहते हैं

"I am not" (nāham), etc.

"I know" (vedāham) [referring to verse 7.26].

"I do not become the object of perception for all."

"Even so, I am not manifest"—this seems to be a repetition; therefore, he states the purport with "And ignorance" (ajñānaṃ ca). That ignorance by which they think of Me otherwise is also dependent on My will alone, not independent; so that by their scorn, grief might befall Me—this is the sentiment.

The explanation [by Shankara] that "Yoga itself is Maya" is incorrect; with this sentiment, he explains "By Yoga" (yogena). Capability/Power alone is the Means (upāya). (Objection): Since the statement says "That by which one is yoked is Yoga—that is the Means and the Power," the word Yoga has both meanings; so why can it not be a Dvandva compound treated as singular? (Answer): No, because then [the separate mention of] "and by Maya" (māyayayā ca) would become useless, since that (Maya) is also a specific type of means. For this very reason, accepting the meaning of "Means," the explanation "Capability" (sāmarthya) was given.

Since this purport is not immediately apparent in the verse, he explains [Madhva's commentary adds] "By Me alone" (mayaiva). To establish the stated meaning, he quotes the agreement of the Purana with "So" (tathā).

(Objection): Even at the time of birth, You manifested the divine form abiding in Vaikuntha, worthy of meditation by all Yogis; and now, You are adorned with divine accessories like the Shrivatsa, Kaustubha, forest garland, crown, and earrings; four-armed, holding the conch, lotus, Kaumodaki club, and discus; having the glorious Garuda as Your vehicle; possessing the great grandeur of the coronation as the King of Kings performed by the entire celestial world; the conqueror of all gods and demons; engaging in various divine sports; the crest-jewel of all incarnations; the direct Lord of Vaikuntha descended to earth for the deliverance of the entire world from sorrow; the embodiment of the essence of unsurpassed beauty impossible in Brahma's creation; who deluded the Creator (Brahma) with child-like sports; wearing yellow garments bright like sunrays; the incomparable dark-beautiful one; who made Indra pay tribute in the matter of the Parijata tree; who defeated Shiva (moon-crested) in the war with Bana; the stealer of everything including the life-force of hosts of great demons like Narakasura who had conquered all gods and demons; who bestowed great grandeur on the extremely poor Shridama etc.; holding sixteen thousand divine forms; of immeasurable weight of virtues; the possessor of great glory; praised by hosts of great sages like Narada and Markandeya—regarding You, how can even an undiscriminating person have the idea that You are a human or a Jiva? Wishing to remove this doubt of Arjuna, the Lord says:

"I am not 'manifest' to the whole world—I do not become revealed in My own form; but I become revealed only to some of My devotees; this is the intention."

Why not manifest to the whole world? Regarding this, He states the reason: "Covered by Yogamaya" (yogamāyā-samāvṛtaḥ). "Yoga" is My Will (saṅkalpa); the Maya acting under its control is "Yogamaya"; by that [Maya]—which follows the resolve "Let this non-devotee person not know Me in My true nature"—I am thoroughly covered.

Even though the cause of knowledge exists, I have been made unfit to be the object of knowledge. Therefore, regarding what was said—"not knowing My higher nature" (7.24)—My Will alone is the cause there; this is what is stated.

Therefore, deluded by My Maya—having their knowledge covered—this world, which is distinct from the four kinds of devotees, even in the presence of the cause of knowledge, does not recognize Me, the Unborn, Immutable, beginningless and endless Supreme Lord; but by contrary vision, considers Me just some human; this is the meaning. "It covers the existing nature of a thing and shows something non-existent"—this is well-known even regarding worldly magic (laukika-māyā).

(Objection): Why do humans, endowed with discrimination etc., not know You? To this, He says "I am not" (nāham). I am not "manifest"—revealed—to "all"—the ordinary [people], but only to some devotee.

Regarding that, He states the reason: "Covered by Yogamaya." The Maya which is indeed for the purpose of Yoga (Divine Union/Lila)—the intimate power (antaraṅgā śakti) which has become a servant—by that I am "covered"—concealed for the sake of Rasa (divine sentiment).

Therefore, "deluded"—devoid of knowledge such as reflection based on devotion—this... though seeing Me, yet devoid of the knowledge of My true nature, this world possessing external vision does not recognize Me, the "Unborn"—birthless, manifest through sport—and "Immutable"—eternal; it does not know Me "fully" (abhitaḥ)—in every sentiment/aspect.

"I am not manifest to the whole world"; I am manifest only to some of My devotees, this is the intention. "Covered by Yogamaya" (yogamāyā-samāvṛtaḥ)—"Yoga" is the union (yukti) or combination of the Gunas; that very thing is Maya, "Yogamaya"; by that Yogamaya, I am "covered"—concealed; this is the meaning. "Therefore indeed" (ata eva), this "deluded" world does not recognize Me as the Unborn and Immutable.

That Yogamaya, by which I am covered and the world does not recognize Me, does not obstruct the knowledge of Me, the Lord, the Wielder of Maya (māyāvin), seeing as it belongs to Me; just as the knowledge of any other [worldly] magician regarding his own magic [is not obstructed], in that same way. Since this is so, therefore...

Why are You not manifest in this way? To this, He says "I am not" (nāham). I am not manifest to every transmigrating soul (samsṛta), but only to My own devotees; because I am enveloped by Yogamāyā.

The Yoga-power (yoga-śakti) characterized by "becoming everything" (sarva-bhavana)—such as existing in the relationship of Part and Whole—is itself the Māyā that deludes others; by that, I am "thoroughly" (samyak)—on all sides—covered (vṛtaḥ).

[The word is derived] from the root vṛñ meaning "to cover" (varaṇe). Or [alternatively], the world itself, being covered by Yogamāyā, does not know [Me].

न not? अहम् I? प्रकाशः manifest? सर्वस्य of all? योगमायासमावृतः veiled by YogaMaya? मूढः deluded? अयम् this? न not? अभिजानाति knows? लोकः world? माम् Me? अजम् unborn? अव्ययम् imperishable.Commentary I am not manifest to all the people? but I am certainly manifest to the chosen few who are My devotees? who have taken sole refuge in Me alone. I am not visible to those who are deluded by the three Gunas and the pairs of opposites? and who are screened off by this universe which is a manifestation of the alities of Nature? My YogaMaya or My creative illusion. This veils the understanding of the worldlyminded people. So they are not able to behold the Lord Who keeps Maya under His perfect control.YogaMaya is the union of the three alities of Nature. The illusion or veil spread thery is called YogaMaya. The worldly people are deluded by the illusion born of the union of the three alities. Therefore? they are not able to know the Lord Who is unborn and immutable.This YogaMaya is under the perfect control of the Lord. Isvara is the wielder of Maya. Therefore it cannot obscure His own knowledge? just as the illusion created by the juggler cannot obstruct his,own knowledge or deceive him. The illusion which binds the worldly people cannot in the least affect the Lord Who has kep Maya under his perfect subjugation. (Cf.VII.13IX.5X.7XI.8)

Yoga-maya-samavrtah, being enveloped by yoga-maya-Yoga means the combination, the coming together, of the (three) gunas; that (combination) is itself maya, yoga-maya; being enveloped, i.e. veiled, by that yoga-maya; aham, I; na prakasah, do not become manifest; sarvasya, to all, to the world. The idea is that I become manifest only to some devotees of Mine. For this very reason, ayam, this; mudhah, deluded; lokah, world; na abhijanati, does not know; mam, Me; who am ajam, birthless; and avyayam, undecaying. [In verse 13 the reason for the non-realization of the supreme, unalified Brahman was stated. The present verse states the reason for the non-realization of the alified Brahman.]
'That yoga-maya, because of My being covered by which the world does not know Me- that yoga-maya, since it belongs to Me, does not obstruct the knowlege of Me who am God, the possessor of maya, just as the magic of any other magician does not cover his knowledge.' Since this is so, therefore-

Concealed by the Maya called Yogamaya, I am associated with a human form and other generic structures which are special to individual selves. Because of this I am not manifest to all. The foolish, by seeing in Me merely the human or the other generic structures, do not know that My powers are greater than those of Vayu and Indra, that My lustre is more brilliant than that of sun and fire, that though visible to all, I am unborn, immutable, the cause of all the worlds, the Lord of all, and that I have assumed a human form, so that all who want can take refuge in Me.