Bhagavad Gita Chapter 7, Verse 30 (BG 7.30) — Meaning, Translation & Commentary

7.30 साधिभूताधिदैवम् with the Adhibhuta and the Adhidaiva together? माम् Me? साधियज्ञम् with the Adhiyajna? च and? ये who? विदुः know? प्रयाणकाले at the time of death? अपि even? च and? माम् Me? ते they? विदुः know? युक्तचेतसः steadfast in mind.Commentary They who are steadfast in mind? who have taken refuge in Me? who know Me as the knowledge of elements in the physical plane? as the knowledge of the gods in the celestial or mental plane? as the knowledge of the sacrifice in the realm of sacrifice? are not affected by death. They do not lose their memory. They continue to keep up the consciousness of Me even at the time of their departure from this world. Those who worship Me along with these three know Me even at the time of death. (Cf.VIII.25)(This chapter is known by the names Vijnana Yoga and Jnana Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the Science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the seventh discourse entitledThe Yoga of Wisdom and Realisation. ,

Commentaries

Contemporary scholarly and practical interpretations for modern seekers.

This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.

Modern

# BG 7.30 — The Wisdom of Self-Realization The person established in direct experience of the Self knows not merely the nature of the inner spirit (adhyatma) and the essence of action (karma), but also comprehends the manifest world of sense objects (adhibhuta), the functioning of the senses, mind, and intellect (adhidaiva), and the sacred offering through which all sense perception occurs (adhiyajna)—the very circumstances in which the sacrifice of perception is fulfilled. It is sometimes supposed that devotees devoted to a particular form of the Divine are impractical, lacking the skill to live successfully in the world. A worshipper of a personal deity may become so emotionally absorbed in meditation upon their chosen form that they lose both interest and capacity to understand the world. Yet the Vedantic scriptures reveal a different portrait of the Self-realized person. Such a one is not merely steadfast in direct experience of the Self, but remains master of their own mind in all circumstances and at all times, possessed of such power that the entire world must acknowledge it. Only such a person, having attained this mastery, can provide true guidance to the world. Free from all confusion and contradiction, the wise one who knows both the inner spirit and the manifest world dwells in this world as the Divine itself. In essence, this chapter concludes with the Lord's declaration: whoever knows Me knows all things. Like Sri Krishna, such a person becomes a guide in shaping the destiny of present and future generations. The final two verses of this chapter do not fully elaborate the technical terms they employ—they are aphoristic verses whose detailed exposition is given in the following chapter. This is one of the traditional scholarly methods for connecting successive chapters. --- Thus concludes the Seventh Chapter, named the Yoga of Knowledge and Wisdom, in the Bhagavad Gita Upanishad, the scripture of yoga, in the dialogue between Sri Krishna and Arjuna concerning the knowledge of Brahman. The principles taught in the Upanishads had, in the time of the sage Vyasa, remained merely as poetic descriptions bearing no relation to the reality of life. It was necessary to revive the cultural consciousness of the Hindu people, separated from the original glory and power of their tradition. This could be accomplished by revealing to them the beauty and radiance inherent in their philosophical principles. In this chapter, Sri Krishna has definitively demonstrated and emphasized that the perfection expounded by Vedanta is not mere imagination, but can become the actual attainment of the seeker, who by living it successfully in life can bring welfare to their generation. Therefore, the title "Yoga of Knowledge and Wisdom" for this chapter is most fitting. Knowledge alone is not sufficient. The perfection of knowledge lies in its direct experience. Knowledge may be taught, but experience cannot. Dharma imparts the teaching of truth and simultaneously provides the means by which that knowledge becomes the seeker's own living experience, unified with life itself. Thus the purpose of dharma is to create such realized persons who, having attained the supreme human purpose, can vindicate dharma through their own truth and bring their generations to fulfillment through the bliss of their realization.