Bhagavad Gita Chapter 7, Verse 29 (BG 7.29) — Meaning, Translation & Commentary

7.29 जरामरणमोक्षाय for liberation from old age and death? माम् Me? आश्रित्य having taken refuge in? यतन्ति strive? ये who? ते they? ब्रह्म Brahman? तत् that? विदुः know? कृत्स्नम् the whole? अध्यात्मम् knowledge of the Self? कर्म action? च and? अखिलम् whole.Commentary They attain to the full knowledge of the Self or perfect knowledge of Brahman. They attain to the Bhuma or the Highest or the Unconditioned. All their doubts are totally destroyed. They fully realise now? All is Vaasudeva. All indeed is Brahman. There is no such thing as diversity.They are not rorn here and have thus conered old age and death. They are liberated here and now.

The purpose of purification of mind and the practice of meditation is to attain liberation from old age and death. Even in modern times, humanity strives to discover means by which freedom from aging and death might be obtained. The modern conception of immortality is that the physical body should continue to exist eternally; however, spiritual science does not call this true immortality, nor does it regard the eternal existence of the body as the goal of life. For all living beings, birth, growth, disease, decay, and death are inevitable transformations. These changes and transformations cause unbearable suffering to humanity. In their absence, human life would be unbroken and blissful. In the practice of meditation, the seeker's effort is to rise above identification with these changing conditions and attain stability in the eternal, liberated nature of the atman that transcends all three periods of time. The accomplished seeker, through meditation upon the atman, realizes the pure consciousness that is one's true nature—that this atman is indeed myself. This atman is that supreme truth which is the foundation of the entire universe, known in Vedanta as Brahman. The realization of the atman means becoming established in the nature of Brahman, for the atman of the individual is the atman of all existence. This non-dual truth is indicated here in the teaching that those seekers who meditate upon my nature as the atman come to know Brahman. Regarding the wise person, Sri Krishna declares that such a one is not merely a knower of the all-pervading atman, but also possesses complete knowledge of one's own spiritual nature—the psychological powers within—and becomes skilled in all actions. This statement makes clear that the person who has realized the atman is not unskilled or deluded in worldly affairs. The wise have held that only that person can truly serve the world who possesses complete understanding of human psychology and has attained perfect mastery over the mind. Such a perfected person becomes the worthiest instrument for singing the song of truth, and it is essential that such a person be well-organized and skilled in all undertakings. Regarding the wise, it is further said—