Bhagavad Gita Chapter 7 Verse 14 — Jnana Vijnana Yoga
Sanskrit
दैवी ह्येषा गुणमयी मम माया दुरत्यया | मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ||७-१४||
Transliteration
daivī hyeṣā guṇamayī mama māyā duratyayā . māmeva ye prapadyante māyāmetāṃ taranti te ||7-14||
Hindi Meaning
।।7.14।। यह दैवी त्रिगुणमयी मेरी माया बड़ी दुस्तर है। परन्तु जो मेरी शरण में आते हैं, वे इस माया को पार कर जाते हैं।।
English Meaning
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.
Commentary
The Supreme Personality of Godhead has innumerable energies, and all these energies are divine. Although the living entities are part of His energies and are therefore divine, due to contact with material energy their original superior power is covered. Being thus covered by material energy, one cannot possibly overcome its influence. As previously stated, both the material and spiritual natures, being emanations from the Supreme Personality of Godhead, are eternal. The living entities belong to the eternal superior nature of the Lord, but due to contamination by the inferior nature, matter, their illusion is also eternal. The conditioned soul is therefore called nitya-baddha, or eternally conditioned. No one can trace out the history of his becoming conditioned at a certain date in material history. Consequently, his release from the clutches of material nature is very difficult, even though that material nature is an inferior energy, because material energy is ultimately conducted by the supreme will, which the living entity cannot overcome. Inferior, material nature is defined herein as divine nature due to its divine connection and movement by the divine will. Being conducted by divine will, material nature, although inferior, acts so wonderfully in the construction and destruction of the cosmic manifestation. The Vedas confirm this as follows: māyāṁ tu prakṛtiṁ vidyān māyinaṁ tu maheśvaram. “Although māyā [illusion] is false or temporary, the background of māyā is the supreme magician, the Personality of Godhead, who is Maheśvara, the supreme controller.” ( Śvetāśvatara Upaniṣad 4.10) Another meaning of guṇa is rope; it is to be understood that the conditioned soul is tightly tied by the ropes of illusion. A man bound by the hands and feet cannot free himself – he must be helped by a person who is unbound. Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord Kṛṣṇa, or His bona fide representative the spiritual master, can release the conditioned soul. Without such superior help, one cannot be freed from the bondage of material nature. Devotional service, or Kṛṣṇa consciousness, can help one gain such release. Kṛṣṇa, being the Lord of the illusory energy, can order this insurmountable energy to release the conditioned soul. He orders this release out of His causeless mercy on the surrendered soul and out of His paternal affection for the living entity, who is originally a beloved son of the Lord. Therefore surrender unto the lotus feet of the Lord is the only means to get free from the clutches of the stringent material nature. The words mām eva are also significant. Mām means unto Kṛṣṇa (Viṣṇu) only, and not Brahmā or Śiva. Although Brahmā and Śiva are greatly elevated and are almost on the level of Viṣṇu, it is not possible for such incarnations of rajo-guṇa (passion) and tamo-guṇa (ignorance) to release the conditioned soul from the clutches of māyā. In other words, both Brahmā and Śiva are also under the influence of māyā. Only Viṣṇu is the master of māyā; therefore He alone can give release to the conditioned soul. The Vedas ( Śvetāśvatara Upaniṣad 3.8) confirm this in the phrase tam eva viditvā, or “Freedom is possible only by understanding Kṛṣṇa.” Even Lord Śiva affirms that liberation can be achieved only by the mercy of Viṣṇu. Lord Śiva says, mukti-pradātā sarveṣāṁ viṣṇur eva na saṁśayaḥ: “There is no doubt that Viṣṇu is the deliverer of liberation for everyone.”
Hinglish Commentary
Bhagwan ki jo Supreme Personality hai, unki anek shaktiyaan hain, aur ye saari shaktiyaan divine hain. Hum sab, jo jeev hain, unki shaktiyon ka hissa hain aur isliye hum bhi divine hain, lekin jab hum material energy se judte hain, toh humari asli shakti dhak jaati hai. Is material energy ke chakkar mein aakar, hum uski prabhav ko nahi samajh sakte. Jaise pehle kaha gaya, material aur spiritual dono prakriti Bhagwan se nikli hain aur ye dono eternal hain. Jeev, Bhagwan ki superior nature ka hissa hain, lekin inferior nature, yani matter, se milne ki wajah se unki illusion bhi eternal ho jaati hai. Isliye conditioned soul ko nitya-baddha kaha jaata hai, yaani ye hamesha bandha hai. Kisi bhi jeev ka ye pata nahi hota ki wo kis din se bandhan mein aaya. Isliye, material nature ke bandhan se mukti paana bahut mushkil hai, chahe wo inferior energy ho, kyunki ye ultimately supreme will ke adheen hai, jise jeev nahi tod sakte. Inferior, material nature ko divine nature bhi kaha ja sakta hai kyunki ye divine will se judi hoti hai aur iski gati bhi divine hai. Material nature, chahe inferior ho, lekin ye cosmic manifestation ke construction aur destruction mein kamaal ka kaam karti hai. Vedas bhi is baat ko confirm karte hain ki māyā, yaani illusion, false ya temporary hai, lekin is illusion ka background hai supreme magician, yani Bhagwan. Ek aur matlab guṇa ka hai rope; iska matlab ye hai ki conditioned soul illusion ke rassi se bandha hota hai. Ek aadmi jo hath aur pair se bandha hai, wo khud ko nahi chhuda sakta – usse ek azad insaan ki madad chahiye. Kyunki bandha, bandhe ki madad nahi kar sakta, isliye rescuer ko liberated hona chahiye. Isliye sirf Bhagwan Kṛṣṇa ya unka genuine representative, spiritual master, hi conditioned soul ko mukti de sakte hain. Aise superior help ke bina, koi bhi material nature ke bandhan se nahi nikal sakta. Devotional service, yaani Kṛṣṇa consciousness, is mukti ko paane mein madad kar sakta hai. Kṛṣṇa, jo illusion energy ke Lord hain, ye insurmountable energy ko order de sakte hain ki wo conditioned soul ko chhode. Ye order wo apni bina kisi wajah ki daya aur apne putra ke liye paternal affection se dete hain, jo asal mein Bhagwan ka pyara beta hai. Isliye, Bhagwan ke lotus feet par surrender karna hi material nature ke bandhan se chhutne ka sirf ek tarika hai. Mām eva shabd bhi bahut maayne rakhte hain. Mām ka matlab hai sirf Kṛṣṇa (Viṣṇu) ki taraf, na ki Brahmā ya Śiva ki taraf. Halankeh Brahmā aur Śiva bhi bahut elevated hain aur Viṣṇu ke kareeb hain, lekin ye rajo-guṇa (passion) aur tamo-guṇa (ignorance) ke incarnations hain, isliye ye conditioned soul ko māyā ke bandhan se nahi chhuda sakte. Matlab ye hai ki Brahmā aur Śiva bhi māyā ke prabhav mein hain. Sirf Viṣṇu hi māyā ke master hain; isliye wo hi conditioned soul ko mukti de sakte hain. Vedas bhi kehte hain ki tam eva viditvā, yaani “Mukti sirf Kṛṣṇa ko samajhne se milti hai.” Lord Śiva bhi ye maante hain ki mukti sirf Viṣṇu ki daya se milti hai. Lord Śiva kehte hain, mukti-pradātā sarveṣāṁ viṣṇur eva na saṁśayaḥ: “Ismein koi shak nahi ki Viṣṇu sabke liye liberation ka dene wala hai.”
Chinmaya Commentary
भगवान् श्रीकृष्ण स्वयं यह स्वीकार करते हैं कि अहंकार से युक्त आत्मकेन्द्रित पुरुष के लिए मेरी माया से उत्पन्न मोह को पार कर पाना दुस्तर है। यदि कोई चिकित्सक रोगी के रोग को पहचान कर कहे कि इस रोग के निवारण के लिए कोई औषधि नहीं है तो कोई भी रोगी सावधानी उत्साह तथा श्रद्धा के साथ चिकित्सक की सलाह के अनुसार उपचार नहीं करेगा। इसी प्रकार यदि भवरोगियों के चिकित्सक भगवान् श्रीकृष्ण रोग का कारण माया को बताकर उसे दुस्तर घोषित करें तो कौन व्यक्ति श्रद्धा के साथ उनके निराशावादी उपदेश का अनुकरण करेगा भगवान् श्रीकृष्ण इस कठिनाई अथवा दोष को जानते हैं और इसलिए तत्काल ही साधक के मन की शंका को दूर करते हैं। यदा कदा रोगी को उसके रोग की गम्भीरता का भान कराने के लिए चिकित्सक को कठोर भाषा का प्रयोग करना पड़ता है ठीक उसी प्रकार यहाँ श्रीकृष्ण अनेक विशेषणों के द्वारा हमें इस रोग की वह भयंकरता बताने का प्रयत्न करते हैं जिसके कारण हम अपने परमात्म स्वरूप को भूलकर संसारी जीवभाव को प्राप्त हो गये हैं रोग तथा उपचार को बताकर भगवान् श्रीकृष्ण पूर्ण स्वास्थ्य का आश्वासन भी देते हैं।जो साधक मेरी शरण में आते हैं वे माया को तर जाते हैं। शरण से तात्पर्य भगवान् के स्वरूप को पहचान कर तत्स्वरूप बन जाना है। इसका सम्पादन कैसे किया जा सकता है इसका विवेचन पूर्व के ध्यानयोग नामक अध्याय में किया जा चुका है। एकाग्र चित्त होकर आत्मस्वरूप का ध्यान करना यह साक्षात् साधन है और ध्यान के लिए आवश्यक योग्यता प्राप्त करने के उपाय भी पहले बताये गये हैं।यदि आपकी शरण में आने से माया को पार किया जा सकता है तो फिर सब लोग आपकी शरण में क्यों नहीं आते हैं इस पर कहते हैं