Srimad Bhagavat Gita commentary Chapter 8 verse 19

 Chapter 8 verse 19 

“The multitudes of beings repeatedly take birth with the advent of Brahma’s day, and are reabsorbed on the arrival of the cosmic night, to manifest again automatically on the advent of the next cosmic day.” 

Just like our bodies wake up with our inherent tendencies (vasanas) every morning even though we lost our identity during sleep, all unrealized beings at the time of dissolution of the kalpa-4.32 billion years merge into the supreme to be reborn in the new kalpa. The same phenomenon happens even at the end of Universe at 331 trillion years later. The only way a soul can avoid the cycle of birth and death is to realize the Supreme and merge into Him. Again quoting Swami Mukundananda verbatim-

The Vedas list four pralayas (dissolutions): 

Nitya Pralaya:  This is the daily dissolution of our consciousness that takes place when we fall into deep sleep. 

Naimittik Pralaya:  This is the dissolution of all the abodes up to Mahar Lok at the end of Brahma’s day.  At that time, the souls residing in these abodes become unmanifest.  They reside in a state of suspended animation in the body of Vishnu.  Again when the Brahma creates these lokas, they are given birth according to their past karmas. 

Mahā Pralaya:  This is the dissolution of the entire universe at the end of Brahma’s life.  At this time, all the souls in the universe go into a state of suspended animation in the body of Maha Vishnu.  Their gross (sthūl śharīr) and subtle (sūkṣhma śharīr) bodies dissolve, but the causal body (kāraṇ sharīr) remains.  When the next cycle of creation takes place, they are again given birth, according to their sanskārs and karmas stored in their causal body. 

Ātyantik Pralaya:  When the soul finally attains God, it gets released from the cycle of birth and death forever.  Ātyantik Pralaya is the dissolution of the bonds of Maya, which were tying the soul since eternity.

Srimad Bhagavat Gita commentary chapter 8 verse 18

 Chapter 8 verse 18 

“At the advent of Brahma’s day, all living beings emanate from the unmanifest source. And at the fall of his night, all embodied beings again merge into their unmanifest source.” 

Further to understand how unimaginable the expanse of Supreme Lord’s reach is, the beings are manifested at the beginning of Brahma’s day and dissolves at end of it-just 4.32 billion years later. We learnt that 100 years of Brahma is the age of the Universe. Further, each Universe has a brahma, Vishnu and Shiva orchestrating the functioning of that Universe. At the end of Universe, this maya merges with the Supreme. However what we learnt that 100 years of Brahma is just a breadth of Mahavishnu or the Supreme controller of everything and there could be countless Universes as well. This space and time are endless. Knowing this, all of us need to be aware of our irrelevance in the construct of the Universe and surrender to Divine.

Srimad Bhagavat Gita commentary chapter 8 verse 17

 Chapter 8 verse 17 

“One day of Brahma (kalpa) lasts a thousand cycles of the four ages (mahā yuga) and his night also extends for the same span of time. The wise who know this understand the reality about day and night.” 

In the previous sloka, Krishna talked about the 14 lokas enumerating the expanse of the Universe and to illustrate how earth’s geo position is just a minute speck in the Universe. In this verse, Krishna is talking about relativity of time itself. Time is very relative for every being within Lord’s creation. While a fly might be born, grow up, procreate and die within a day of human life. 

1 day in Indra loka = 360 days on earth

1 year in Indra loka = 360 years on earth

12000 years in Indra loka = 1 maha yuga on earth =4,320,000 years

1 maha yuga consists of satya yuga 1,728,000 years, Treta yuga 1,296,000 years, dwapara yuga 864,000 years and kali yuga 432,000 years

1 kalpa is highest measure of time in the Universe and is equal to 1000 mahayugas= 1 day of Brahma or 1 night of Brahma

1 year of Brahma is said to be the age of the Universe = 311 trillion, 40 billion years 

Brahma, though an exalted soul, is doing a role for God principle and is assured of no more rebirths after this role. This is ample proof that the wise having knowledge of this time span, doesn’t feel the attachment to this measly life and time!

Srimad Bhagavat Gita commentary chapter 8 verse 16

 Chapter 8 verse 16 

“In all the worlds of this material creation, up to the highest abode of Brahma, you will be subject to rebirth, O Arjun. But on attaining My Abode, O son of Kunti, there is no further rebirth.” 

For this verse, Swami Mukundananda’s commentary is so apt (it is always great but I was trying to write my own interpretation for other verses but this one needs to be shared with people who read this blog for sure!), that I am going to repeat the same verbatim. I pray to Swamji that he will understand intent of this share and accept my salutations to him. 

The Vedic scriptures describe seven planes of existence lower than the earthly plane—tal, atal, vital, sutal, talātal, rasātal, pātāl.  These are called narak, or the hellish abodes.  There are also seven planes of existence starting from the earthly plane and above—bhūḥ, bhuvaḥ, swaḥ, mahaḥ, janaḥ, tapaḥ, satyaḥ.  The ones above are called swarg, or celestial abodes.  Other religious traditions also refer to the seven heavens.  In Judaism, seven heavens are named in the Talmud, with Araboth named as the highest (see also Psalm 68.4).  In Islam also, there is mention of seven heavens with the sātvāñ āsmān (seventh sky) enumerated as the highest. 

The different planes of existence are called the various worlds.  There are fourteen worlds in our universe. The highest amongst them is the abode of Brahma, called Brahma Lok.  All of these lokas are within the realm of Maya, and the residents of these lokas are subject to the cycle of birth and death.  Shree Krishna has referred to them in the previous verse as duḥkhālayam and aśhāśhvatam (impermanent and full of misery). 

Even Indra, the king of the celestial gods, has to die one day.  The Puranas relate that once Indra engaged Vishwakarma, the celestial architect, in the construction of a huge palace.  Wearied by its construction, which was not ending, Vishwakarma prayed to God for help.  God came there, and He asked Indra, “Such a huge palace!  How many Vishwakarmas have been engaged in its making?”  Indra was surprised by the question, and replied, “I thought there was only one Vishwakarma.”  God smiled and said, “Like this universe with fourteen worlds, there are unlimited universes.  Each has one Indra and one Vishwakarma.” 

Then Indra saw lines of ants walking toward him.  He was surprised and asked from where so many ants were coming.  God said, “I have brought all those souls here who were Indra once in their past lives, and are now in the bodies of ants.”  Indra was astonished by their vast number. 

Shortly after, Lomesh Rishi came to the scene.  He was carrying a straw mat on his head; on his chest was a circle of hair.  Some hair had fallen from the circle, creating gaps.  Indra received the sage, and politely queried from him, “Sir, why do you carry a straw mattress on your head.  And what is the meaning of the hair circle on your chest?” 

Lomesh Rishi replied, “I have received the boon of chirāyu (long life).  At the end of one Indra’s tenure in this universe, one hair falls of.  That explains the gaps in the circle.  My disciples wish to build a house for me to stay in, but I think that life is temporary, so why build a residence here?  I keep this straw mat, which protects me from rain and the sun.  At night, I spread it on the ground and go to sleep.”  Indra was astonished, thinking, “This ṛiṣhi has the lifespan of many Indras, and yet he says that life is temporary.  Then why am I building such a big palace?”  His pride was squashed and he let Vishwakarma go. 

While reading these stories, we also must not fail to marvel at the amazing insight of the Bhagavad Gita regarding the cosmology of the universe.  As late as in the sixteenth century, Nicholas Copernicus was the first western scientist to propose a proper heliocentric theory stating that the sun was in fact the center of the universe.  Until then, the entire Western world believed that the earth was the center of the universe.  Subsequent advancement in astronomy revealed that the sun was also not the center of the universe, but revolving around the epicenter of a galaxy called the Milky Way.  Further progress enabled scientists to conclude that there are many galaxies like the Milky Way, each of them having innumerable stars, like our Sun. 

In contrast, Vedic philosophy states five thousand years ago that the earth is Bhūr Lok, which is revolving around Swar Lok, and between them is the realm called Bhuvar Lok.  But Swar Lok is also not stationary either; it is fixed in the gravitation of Jana Lok, and between them is the realm called Mahar Lok.  But Jana Lok is not stationary either; it is revolving around Brahma Lok (Satya Lok), and between them is the realm called Tapa Lok.  This explains the seven higher worlds; similarly, there are seven lower worlds.   Now, for an insight given five thousand years ago, this is most amazing! 

Shree Krishna says in this verse that all the fourteen worlds in the universe are within the realm of Maya, and hence their residents are subject to the cycle of birth and death.  However, those who attain God-realization are released from the bondage of the material energy.  Upon leaving this material body at death, they attain the divine abode of God.  There, they receive divine bodies in which they eternally participate in the divine Pastimes of God.  Thus, they do not have to take birth in this material world again.  Some saints do come back even after liberation from Maya.  But they do so only to help others get out of bondage as well.  These are the great descended Masters and great Prophets, who engage in the divine welfare of humankind.

Srimad Bhagavat Gita commentary chapter 8 verse 15

 Chapter 8 verse 15 

“Having attained Me, the great souls are no more subject to rebirth in this world, which is transient and full of misery, because they have attained the highest perfection.” 

This concept of reaching enlightenment and therefore not getting subjected to cycle of birth and death is an established concept in sanatana dharma. Other major religions don’t even subscribe to rebirth which makes it very difficult to explain cause and effect and leave a lot of unanswered questions related to nature’s laws. That’s why it is said that every being in this universe is subject to and obeys the laws of sanatana dharma whether they are aware of it or not. Truth does not need the protection of agreement. It exists by itself. Krishna confirms that those beings who over multiple lives have accomplished the lotus feet of the Supreme Lord will not be subjected to the travails of this world, escapes from this cycle of birth and death and attains the highest state that a jiva can attain-merging with the paramatma!

 

Srimad Bhagavat Gita commentary chapter 8 verse 14

 Chapter 8 verse 14 

“Those yogis who always think of Me with exclusive devotion, I am easily attainable because of their constant absorption in Me.” 

If the formless is difficult to meditate on, Krishna is asking to meditate on His form-Krishna, Rama, Shiva, Shakti etc., Sanatana dharma offers polytheism in monotheistic principle. Each one according to their own tendencies and inclinations can worship their favorite God (Ishta devata). However it is important to remain steadfast in one’s devotion to the supreme and not waste energy and focus on other worldly objects and desires. Krishna says he is easily attainable provided the being focuses only on Him. “Easy” word is an oxymoron here since it is easy for those who have reached that state of equanimity which itself is hard to reach and it is not so easy for those who haven’t reached that state. Hence, it is not really easy for anyone but nothing is easy and nothing is hard either. It is what “it is”.

Srimad Bhagavat Gita commentary chapter 8 verse 13

 Chapter 8 verse 13 

“One who departs from the body while remembering Me, the Supreme Personality, and chanting the syllable Om, will attain the supreme goal.” 

Om is called pranava mantram. It is the sound form of the formless Supreme Being from which all Vedas has arisen. As we have established in unequivocal terms, it is desired to utter God’s syllable Om and His other names and think of Him alone at the time of life leaving this body. How many are able to accomplish this very difficult task is dependent on their sadhana throughout many lives and intensity of their practice. This sadhana combined with God’s Grace is what will get us in a situation where we can think and utter his name at the time of death. Striving towards that goal should be all of our ultimate Goal.

Srimad Bhagavat Gita commentary chapter 8 verse 12

 Chapter 8 verse 12 

“Restraining all the gates of the body and fixing the mind in the heart region, and then drawing the life-breath to the head, one should get established in steadfast yogic concentration.” 

How to meditate? Restricting the gates of the senses- sense organs of perception and action, getting rid of all fleeting thoughts in the mind and fixing it in the love of all sentient beings straight from the heart, paying attention to the breadth and regulating it, a yogi should be meditating in contemplation of the Supreme Lord. Stillness of the mind is so much related to the stillness of the body and senses. This is a journey for all seekers and practice is what can make a big difference.

Srimad Bhagavat Gita commentary chapter 8 verse 11

 Chapter 8 verse 11 

“Scholars of the Vedas describe Him as Imperishable; great ascetics practice the vow of celibacy and renounce worldly pleasures to enter into Him. I shall now explain to you briefly the path to that goal.” 

What path of meditative devotion is to be taken to immerse in Godliness all the time? Krishna is going to explain in further verses the essence of that knowledge which great vedic scholars refer to as Brahman, the great sages take vows of brahmacharyam (celibacy) and renouncement of all desires/pleasures to attain That state.

Srimad Bhagavat Gita commentary chapter 8 verses 9-10

 Chapter 8 verse 9-10 

“God is Omniscient, the most ancient one, the Controller, subtler than the subtlest, the Support of all, and the possessor of an inconceivable divine form; He is brighter than the sun, and beyond all darkness of ignorance. One who at the time of death, with unmoving mind attained by the practice of Yog, fixes the prāṇ (life airs) between the eyebrows, and steadily remembers the Divine Lord with great devotion, certainly attains Him.” 

Meditation upon the lord is a way to reach Him. What form does one meditate upon Him. There are 8 qualities enumerated in this verse-Omniscient form, the endless form-no beginning and no end, Lord of the Universe, subtler than the subtlest form, protector and giver of all things in nature, inconceivable form, brightness infinitesimally greater than the sun, beyond the ignorance which clouds the Universe through maya. This maya created by Him does not affect Him. Any of these 8 qualities can be meditated upon or praying to the Ultimate, Supreme and realizing that He is the one and only one is appropriate. When this stage of meditativeness is reached, the life energy get to the anahatha chakra-between the eyebrows and the life energy-prana is able to leave this body from the sahasrara-center of the head in straight line from the center of the spinal chord-sushumna channel. That’s why it is said in the scriptures that person who leaves his prana from the body from the sahasrara doesn’t come back for another life. He is rid of this cycle of birth and death.

 

Srimad Bhagavat Gita commentary chapter 8 verse 8

 Chapter 8 verse 8 

“With practice, when you constantly engage the mind in remembering Me, the Supreme Divine Personality, without deviating, you will certainly attain Me.” 

How can one remember God at all moments? Practice, Practice, Practice! They say practice makes perfect. We need to reach the perfect state of being which we already are in our potential. We need to strive and reach our fullest potential to be one with God principle. Lets practice the method of concentration on God at every moment in our lives, whatever we do.

Srimad Bhagavat Gita commentary chapter 8 verse 7

 Chapter 8 verse 7 

“Therefore, always remember Me and also do your duty of fighting the war. With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.” 

If one has to remember and only think of the Divine and His glorious names, it has to come from lifelong practice. How does one practice throughout their life? By doing all actions ordained to us-fight, work in an office or a business, serve the government, serve other people, start and run a business, teach-whatever has been our chosen or natural path, has to be done with one pointed focus of the mind and intellect on the Supreme. Do your duty while surrendering those actions to lotus feet of the Divine. When life is lived like that, there is no stress since only action is in your hands, not a particular result of that action. In your mind and intellect, you have already surrendered the result to Him. Krishna provides such an easy to understand rule of universe and yet it is so difficult for this egocentric self complex to follow. Grace be on us!

Srimad Bhagavat Gita commentary chapter 8 verse 6

 Chapter 8 verse 6 

“Whatever one remembers upon giving up the body at the time of death, one attains that state, being always absorbed in such contemplation.” 

What Krishna says here is very logical and intuitive yet profound. Everyone exhibits their inherent behavior in times of stress. Each person’s stress behavior is often different from behavior in non stressful situations. We see this all the time in our daily lives. The stress behavior is usually what comes naturally to that person. If the person is reserved, they tend to withdraw inward and remain speechless during times of stress. Likewise, whatever traits one develops or is inherent in them is what will get exhibited at times of deep pain such as in times of death. Unless Godliness has become second nature or even first thought contemplation for the person, it is highly unlikely that they will think of Him at time of death. Sanatana dharma history is replete with real life occurrences in the past of people who thought of someone, something at the time of death and became that being in the next life. Didn’t Krishna say desires bring you back to this cycle of life and death. If you desire Him alone, one can get out of this cycle.

Srimad Bhagavat Gita commentary chapter 8 verse 5

 Chapter 8 verse 5

“Those who relinquish the body while remembering Me at the moment of death will come to Me. There is certainly no doubt about this.” 

I grew up hearing that it is great to leave one’s body at time of death having God’s name in our lips, heart and minds. I started practicing avoiding filler words in my native tongue-tamil and started replacing them with God’s names. However over time, I have realized that it is very difficult to remember God’s name in a sudden crisis, when we are in tremendous pain or immediate suffering NOT long term suffering. Death usually comes suddenly without announcement and is associated with a lot of pain, maybe memory loss etc., Shouldn’t we all pray every moment of every day to practice to utter God’s name so we can leave thinking, chanting and being in His presence at the time of departure from this world. There is a lovely anup jalota (bhajan singer of North India) which goes like “Itna to karna swami, jab praan than se nikle- Just do this much when the life goes out of my body..”. Knowledge is available all around us-when will we wake up to take in the knowledge and live it?

Srimad Bhagavat Gita commentary chapter 8 verse 4

 Chapter 8 verse 4 

“The physical manifestation that is constantly changing is called adhibhūta; the universal form of God, which presides over the celestial gods in this creation, is called adhidaiva; I, who dwell in the heart of every living being, am called Adhiyajña, or the Lord of all sacrifices.” 

Lord further explains meaning of Adhibhūta, Adhidaiva and Adhiyajña. All sacrifices made either ritualistically or through surrender of body, mind, intellect and ego reach His abode and no one else. Krishna has only one question to answer yet from the set of 7 questions Arjuna asked in the beginning of chapter 8. How does one think of the Divine when death catches up with them?

Srimad Bhagavat Gita commentary chapter 8 verse 3

 Chapter 8 verse 3 

“The Blessed Lord said: The Supreme Indestructible Entity is called Brahman; one’s own self is called adhyātma. Actions pertaining to the material personality of living beings, and its development are called karma, or fruitive activities.” 

Krishna goes on to answer Arjuna questions on the definition of terms Lord used in the last verse of chapter 7. The supreme consciousness which pervades the universe and that which is indestructible is called Brahman. Lord uses the term “Akshara Brahman-Indestructible Supreme Entity”. The individual soul, body, mind, intellect and ego is called the Adhyatma. Adhyatma is also used to call the spiritual path and science of the soul in other places in sanatana dharma scriptures. Karma is all actions in the material world which results in some fruit of sorts. These actions guide all beings in the material realm. There are still a few more terms to be defined in the next verses.

Srimad Bhagavat Gita commentary chapter 8 verse1-2

 Chapter 8 verse 1-2 

“Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyātma (the individual soul), and what is karma? What is said to be adhibhūta, and who is said to be Adhidaiva? Who is Adhiyajña in the body and how is He the Adhiyajña? O Krishna, how are You to be known at the time of death by those of steadfast mind?” 

There are 14 lokas in sanatana dharma-7 higher lokas and 7 lower lokas. But all of these lokas still are not the ultimate destination to skip the cycle of birth and death. Arjuna’s question is how to get out of this cycle of birth and death forever. Krishna earlier mentioned that one can get out of the cycle of birth and death by remembering Him at time of death. Arjuna is asking the explanation of both all His attributes and how one can think of Him at the time of death.

 Chapter 7 verse 30 

“Those who know me as the governing principle of the adhibhūta (field of matter), the adhidaiva (the celestial gods), and as adhiyajña (the Lord of all sacrificial performances), such enlightened souls are in full consciousness of me even at the time of death.” 

It is said that death is a very painful experience with chances of mind and intellect being under one’s control being a remote possibility. There are a couple of ways of thinking of Divine consciously at the time of leaving this life. First is to relentlessly practice that constant thought of the divine throughout one’s life. What becomes second nature may stand one well at the time of ultimate crisis for this body, mind and intellect-DEATH. In addition to this, we also need Grace to only think of Him alone at the time of death. He is the governing principle of all that pervades the universe-all work, all matter and all celestial gods who govern over nature and other activities associated with this universe. 

Srimad Bhagavat Gita commentary chapter 7 verse 29

 Chapter 7 verse 29 

“Those who take shelter in me, striving for liberation from old-age and death, come to know Brahman, the individual self, and the entire field of karmic action.” 

Krishna in this verse refers to 3 different concepts- Supreme Self-Brahman or Paramatma, Jiva-Individual Self and the prakriti-field of karmic action. By total surrender to Divine and nothing else, a being-Jiva is able to transcend karma, jnana, yoga and reach Brahman through dedication and Bhakti. This verse signifies the importance of Bhakti. The fact is that if karma yoga, jnana yoga and ashtanga yoga does not result in total surrender to the Divine-Bhakti yoga, then something is missing in the individual’s practice. All these roads lead to the ability for the individual soul to surrender and merge with the Divine. That’s the GOAL!

Srimad Bhagavat Gita commentary chapter 7 verse 28

 Chapter 7 verse 28 

“But persons, whose sins have been destroyed by engaging in pious activities, become free from the illusion of dualities. Such persons worship me with determination.” 

Sins are the activities which don’t support the dharma of the person to reach eternal bliss or enlightenment. The person who has reached the stage in their spiritual journey where they are doing more pious activity (sattva) and is unaffected by pair of opposites, they become devoted to Supreme with dedication and determination. It is indeed a blessing to reach this stage. This stage comes to us with lots of God’s Grace and many lifetimes of pious activities and continuing the same in current life.

Srimad Bhagavat Gita commentary chapter 7 verse 27

 Chapter 7 verse 27 

“The dualities of desire and aversion arise from illusion. All living beings in the material realm are from birth deluded by these.” 

This yogamaya shakti or energy of the Lord leads beings to dwell in the pair of opposites- desire and aversion, life and death, pain and joy, suffering and ecstasy, etc., The grand delusion of the maya which is also part of the Divine throws a veil of ignorance in beings which needs to be overcome by constant contemplation of the Divine.

Srimad Bhagavat Gita commentary chapter 7 verse 26

 Chapter 7 verse 26 

“I know the past, present and future of all living beings and am aware of all living beings, but no one is aware of Me completely” 

All beings are just manifestation of Almighty’s material energy and Yogamaya energy. He is aware of everything of each of the 8.4 million species which inhabit earth and countless organisms of each of these species. He has to keep tabs on the sum total of all the karmas and effects of the karmas of all these organisms and species to administer the laws of the universe and karma. However nobody can comprehend the vastness of God principle. None can even imagine with their limited body, mind and intellect complex, that which is unimaginable. It is only through His grace could a devotee see his true form after complete surrender to the Divine.

Srimad Bhagavat Gita commentary chapter 7 verse 25

 Chapter 7 verse 25 

“I am not manifest to everyone, being veiled by my divine Yogamaya energy. Hence, those without knowledge do not know that I am without birth and changeless.” 

Earlier in this chapter, Krishna talks about two of his infinite energy fields-material energy and spiritual energy. In this verse, he talks about his third major form of energy-energy of yogamaya. This is the same energy which veils through his maya, the fact that He is Supreme Divine and through that same energy he reveals his Supreme form for the beings who surrender to Him. How many of the beings when Krishna took his avatar on earth knew that He was Divine personified. He has the will to exhibit His Divine form or not show it. Uddhava had the devotion towards Krishna and attributed Divinity to Him whereas Duryodhana thought of his as only a mortal cousin. This realization of the avatar also requires abundant Grace. Prayers are the only way to dwell in His thoughts at all times.

Srimad Bhagavat Gita commentary chapter 7 verse 24

Chapter 7 verse 24 

“The less intelligent think that I, the Supreme Lord Shree Krishna, was formless earlier and have now assumed this personality. They do not understand the imperishable exalted nature of my personal form.” 

There have been many incarnations of the Supreme Lord on this earth. Only some of those such as Krishna avatar are called “purna avatar”-complete incarnations. I haven’t read Ramayana but I have not heard Lord Rama mention himself as the supreme Lord many times in Ramayana. While in Krishna avatar, he openly talks about His avatar and refers to His Supreme Self. He has also exhibited many times his exalted Self. Having read chronicles of Bhagwan Sri Satya Sai Baba, he is also known to be a purna avatara of Supreme with similar characteristics as Lord Krishna. He has also referred to the fact that several devotees think of Him sometimes as the human form without realizing that He is Supreme Self Himself. It takes Grace and deep spiritual knowledge/devotion for a person to realize Divine presence at the same time as avatar is happening. That’s why Krishna says that the less intelligent don’t understand this fact. Kanchi Mahaperiyava’s demeanor was more like Lord Rama and Lord Shiva who went about quietly about their purpose of their avatars. There is an intent for each incarnation just like there is a purpose for each of our lives beyond the journey towards eternal bliss!  

Srimad Bhagavat Gita commentary chapter 7 verse 23

 Chapter 7 verse 23 

“But the fruit gained by these people of small understanding is perishable. Those who worship the celestial gods go to the celestial abodes, while My devotees come to Me.” 

Who is I here? Supreme consciousness, immutable Self and God principle. Our senses are all governed by devatas and hence all sensual pleasures can be the result of worshipping the masters of the elements and senses. However those pleasures and results are limited and time bound. Krishna is asking Arjuna to go after the infinite knowledge which always leads one to the immutable Self, supreme consciousness which is His personification. Whether we think of temporary wealth, health and other pleasures associated with the body, mind and intellect in this world or as promised for righteous actions after this life, they are both not permanent and after the exhaustion of results of our deeds, we have the take another birth to exhaust our tendencies and learn our lessons. Krishna-the paramatma, is asking us to get out of this cycle of birth and death by seeking the ultimate prize!

Srimad Bhagavat Gita commentary chapter 7 verse 22

Chapter 7 verse 22 

“Endowed with faith, the devotee worships a particular celestial god and obtains the objects of desire. But in reality I alone arrange these benefits.” 

My Guruji in his Guru purnima anugraha bhasanam (speech of blessing on Guru purnima day) reiterated that love and affection towards the Guru is good but asked all of us to direct our devotion to the Supreme. What great words of humility and truth? In sanatana dharma, it is ok to question one’s understanding of scriptures to an extreme end but once the person becomes clear, they should surrender to the Supreme in true devotion and follow what is enumerated in the scriptures for a fruitful life leading towards Self realization. Sandhya vandana mantra says-“Akaashaat Pathitham toyam yada gacchathi saagaram, sarva deva namaskaaraha kesavam prathi gachathi- Like all rainwater eventually flows to the ocean, similarly all prostrations and devotion to various devatas eventually goes to the supreme GOD principle”. That’s why our ancestors encouraged doing nitya karma such as sandhya vandanam. What ageless knowledge is being imparted through our so called “rituals”. It is with understanding of what we do and being mindful that we can realize Self. Glory be to the Divine!

Srimad Bhagavat Gita commentary chapter 7 verse 21

Chapter 7 verse 21 

“Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form.” 

Krishna confirms that even if beings want to worship lesser celestial beings for their material desires and pursuits, Krishna blesses them with unflinching faith in those celestial gods so they fulfill their desires and then graduate to higher order pursuits such as devotion to the Supreme in quest for eternal bliss. Swami Mukundananda, whose Bhagavat Gita commentary is my favorite one of modern times says that this is very similar to parents allowing their children to play with lifeless dolls while fully aware that they are not real. This role play teaches the children to provide love and affection towards other beings which when cultivated can later be directed towards the ever immutable Divine. As well, in our Santana dharma, the four purusarthas (purpose of life) are structured appropriately to pursue artha and kama (material desires) within the construct of dharma (right approach). When this pursuit is done well and all desires are exhausted, then the person naturally seeks the higher order goal of God principle. Our Santana dharma’s understanding of the human psyche is shaped by thousands of years of ancient wisdom of sages who meditated upon life’s vicissitudes and received Divine solutions.

Srimad Bhagavat Gita commentary chapter 7 verse 20

Chapter 7 verse 20 

“Those, whose wisdom has been looted away by this or that desire, go to other celestial gods, following this or that norm, led by their own nature.” 

Just as in a government, the prime minister/president is the head of government while there are other cabinet ministers who have lesser powers, so is the supreme Lord has ultimate powers in this universe. The other celestial gods such as Indra, Yama, Varuna, navagraha devatas etc., have limited powers gained by their own penance in the past. They are also not liberated from this cycle of samsara and hold titles at the will of supreme divine power of God-Paramatma. We tend to worship these celestial gods for our material desires to be fulfilled and don’t realize that surrendering to the Supreme takes care of all desires and eliminates them eventually. God gives you what you need and not what you want. He knows what is to be given to whom, when and where.

Srimad Bhagavat Gita commentary chapter 7 verse 19

Chapter 7 verse 19 

“After many births of spiritual practice, one who is endowed with knowledge surrenders unto me, knowing me to be all that is. Such a great soul is indeed very rare.” 

This verse unequivocally illustrates the utmost importance of Bhakti or complete devotion and surrender to the Supreme. Krishna says that even after multiple births of spiritual practice learning the Vedas, scriptures, doing desire-less actions and practicing meditation, the person still doesn’t reach Divine until they exhibit true devotion to Him and surrender completely. Immutable Souls such as those are indeed rare but we all are striving to get to that state in as many lives as it takes. Let us pray to get the inclination to surrender by His Grace!

Srimad Bhagavat Gita commentary chapter 7 verse 18

Chapter 7 verse 18 

“All those who are devoted to me are indeed noble. But those in knowledge, who are of steady mind, whose intellect is merged in me, and who have made me alone as their supreme goal, I consider as my very self.” 

Further to previous verse where Lord elevates the person who attains Self knowledge to a very high pedestal, Lord Talks about the characteristics of that noble Soul- steady mind which does not waver in worldly thoughts, intellect is not clouded with egocentric thoughts and focused on the Divine God Principle alone. These noble Souls merge into Him.

Srimad Bhagavat Gita commentary chapter 7 verse 17

Chapter 7 verse 17 

“Of them, the wise ever steadfast and devoted to Me, excels; for, I am exceedingly dear to the wise and they are dear to Me”

If you have blessed to be pious person who does not reject God principle, then the journey begins from seeking to rid of sorrow in life, that intent seeking material knowledge of the world around us, leads to learning about God in a curious way and finally leading to complete surrender to Him alone. Lord declares the person who has knowingly surrendered heart and Soul to Him is a jnani (wise) and is the dearest to Him.