{
  "chapter": 7,
  "lang": "en",
  "verses": [
    {
      "id": "7.1",
      "translation": "O son of Pritha, listen to how you can know Me fully and beyond doubt, with your mind attached to Me, practicing yoga and taking Me as your refuge.",
      "explanation": "Krishna begins a new teaching for Arjuna (Partha, son of Pritha). He says that a mind attached to him (āsakta-manas) and taking refuge in him (mad-āśraya) while practising yoga, meaning disciplined spiritual practice, leads to complete and certain knowledge of him. The next verse continues by promising knowledge together with its direct realization."
    },
    {
      "id": "7.2",
      "translation": "I will teach you this knowledge in full, together with realized understanding, leaving nothing out. Once you know it, nothing further remains here to be known.",
      "explanation": "Krishna has just told Arjuna to listen to how he can know him fully; here he promises a complete teaching. Knowledge (jñāna) means understanding learned from teaching, and realized understanding (vijñāna) means that same truth known through direct experience. Krishna says that once this is grasped, nothing more is left to learn. Traditions differ on what \"this\" covers: some stress knowledge of the one Supreme, others the distinction between spirit and matter."
    },
    {
      "id": "7.3",
      "translation": "Among thousands of people, hardly one strives for perfection; and even among those who strive and succeed, hardly one knows Me in truth.",
      "explanation": "Krishna has just promised Arjuna complete knowledge (jñāna) together with its realization (vijñāna). Here he stresses how rare real understanding of him is: few people even seek perfection (siddhi), and fewer still know him in essence (tattvataḥ). Traditions differ on what this perfection means, whether purification of the mind, spiritual realization or devotion, and the verse itself does not settle it."
    },
    {
      "id": "7.4",
      "translation": "Earth, water, fire, air, space, mind, intellect, and ego-sense: this is how My nature is divided eightfold.",
      "explanation": "Krishna now begins explaining his own nature to Arjuna, after saying that few truly know him. He lists the eight parts of his lower nature (prakṛti): the five gross elements, plus mind (manas), intellect (buddhi) and the sense of 'I' (ahaṅkāra). The next verse introduces a higher nature, the living being (jīva), which sustains this world."
    },
    {
      "id": "7.5",
      "translation": "This is the lower one. But know that I have another nature, higher than this: the living being, O mighty-armed one, by which this world is sustained.",
      "explanation": "Krishna has just listed eight elements of his material nature (prakṛti): earth, water, fire, air, space, mind, intellect and ego. Here he says there is a higher nature, the living being (jīva), which sustains the world. Many commentators take this as the conscious self or soul, distinct from matter. Others read it as the divine power that animates all beings."
    },
    {
      "id": "7.6",
      "translation": "Understand that all beings have these two natures as their womb. I am the origin of the entire world, and likewise its dissolution.",
      "explanation": "Krishna has just described two natures (prakṛti): the lower, material one, and the higher, the living principle (jīva) that sustains the world. Here he says all beings arise from the union of these two, and that he himself is the source from which the world comes and into which it dissolves. Traditions differ on how the two natures relate to Krishna: Advaita sees them as his power (māyā), while Vaishnava schools see them as real energies of a personal God."
    },
    {
      "id": "7.7",
      "translation": "There is nothing higher than Me, O Dhananjaya. All this is strung on Me, like rows of gems on a thread.",
      "explanation": "Krishna continues telling Arjuna (Dhananjaya) about his divine nature, after saying he is the origin and dissolution of the whole world. Here he says nothing is higher than him, and that everything is held together in him like gems on a thread. Traditions differ on the sense of \"higher\": non-dual (Advaita) readings stress that nothing exists apart from the one reality, while devotional (Vaishnava) readings stress the Lord as the supreme person who sustains a real world."
    },
    {
      "id": "7.8",
      "translation": "I am the taste in water, O son of Kunti; I am the radiance in the moon and the sun. I am the sacred syllable Om in all the Vedas, the sound in space, and the manliness in men.",
      "explanation": "Krishna is explaining to Arjuna how everything is strung on him like jewels on a thread (the previous verse). He now starts naming the essential quality in each thing: taste (rasa) in water, light in the sun and moon, the syllable Om (praṇava) in the Vedas, sound in space, and manliness or human capacity (pauruṣa) in people. Commentators differ on pauruṣa: some read it as manliness or courage, others as human effort or ability in general."
    },
    {
      "id": "7.9",
      "translation": "I am the pure fragrance in the earth, and the brilliance in fire. I am the life in all beings, and the austerity in those who practice austerity.",
      "explanation": "Krishna continues telling Arjuna how he is present as the essence within each part of creation, so that Arjuna can recognize him everywhere. Here he names the pure fragrance (gandha) of earth, the radiance (tejas) of fire, the life force (jīvana) in living beings, and austerity (tapas), the disciplined self-restraint of ascetics. Traditions differ on whether this means the divine is the very essence of things or only their source and power, and this verse can be read either way."
    },
    {
      "id": "7.10",
      "translation": "Know Me, O Partha, as the eternal seed of all beings. I am the intellect of the intelligent, and the radiance of the radiant.",
      "explanation": "Krishna continues telling Arjuna how he is present as the essence within the world, here as the lasting source (bīja) of all living things. He is also the intellect (buddhi) in those who are wise and the brilliance (tejas) in those who shine. Traditions differ on emphasis: non-dualist readings see this as Brahman being the underlying reality of all things, while devotional readings stress Krishna as the personal source of all qualities."
    },
    {
      "id": "7.11",
      "translation": "Of the strong, I am the strength that is free of desire and passion; and in beings, O best of the Bharatas, I am desire that does not run against dharma.",
      "explanation": "Krishna continues telling Arjuna how he is present at the core of things: here as pure strength, free of craving (kāma) and attachment (rāga), and as desire that stays within dharma (right order and duty). The verse suggests that natural drives such as the wish to eat, raise a family or pursue goals are not themselves wrong when they are kept in harmony with dharma. Commentators differ on how far this \"lawful desire\" is limited to things like procreation or covers all dharmic aims, but all agree that unrestrained craving is excluded."
    },
    {
      "id": "7.12",
      "translation": "Whatever states of being there are that are sattvic, rajasic, or tamasic, know that they come from me alone. Yet I am not in them; they are in me.",
      "explanation": "Krishna is explaining to Arjuna how everything in the world depends on him. All states of being (bhāva), whether marked by clarity (sattva), restless passion (rajas) or inertia (tamas), the three gunas or strands of nature, arise from him. He says he is not bound or controlled by them, but they exist in him; commentators differ on whether this stresses his freedom from nature or his deep presence within it."
    },
    {
      "id": "7.13",
      "translation": "Deluded by these three states of being, made of the gunas, this whole world does not recognize me as the one beyond them, imperishable.",
      "explanation": "Krishna has just said that all states of being, whether sattvic, rajasic or tamasic, come from him. Here he explains why people still miss him: they are caught up in the three qualities of nature (guṇas), which bind the mind and cloud perception. As a result they do not see him as the unchanging reality beyond those qualities."
    },
    {
      "id": "7.14",
      "translation": "This divine maya of mine, made of the gunas, is very hard to cross. Those who take refuge in me alone pass beyond this maya.",
      "explanation": "Krishna has just said that the world, bewildered by three kinds of states born of the gunas (the qualities of nature: sattva, rajas, tamas), fails to know him as the One beyond them. Here he names that bewilderment his own divine power of illusion (māyā), which is hard to overcome by one's own effort. The way across, he says, is surrender (prapatti) to him alone. Traditions differ on what māyā is: Advaita treats it as a veiling power that makes the one reality appear many, while Vaishnava schools see it as God's real, though dependent, creative energy."
    },
    {
      "id": "7.15",
      "translation": "Evildoers, the deluded and the lowest of people, do not turn to me. Their knowledge is carried off by maya, and they hold to a demonic nature.",
      "explanation": "Krishna has just said that his divine illusion (māyā) is hard to cross, and only those who take refuge in him get across. Here he describes who does not do so: people who do wrong, are deluded, and whose discernment has been stolen by māyā, so they lean on a demonic (āsura) outlook, meaning one driven by ego and appetite. Commentators differ on whether these are fixed types of people or tendencies anyone can have and change."
    },
    {
      "id": "7.16",
      "translation": "O Arjuna, best of the Bharatas, four kinds of virtuous people worship me: the one in distress, the seeker of knowledge, the seeker of wealth or gain, and the one who knows.",
      "explanation": "Krishna has just described those who do not turn to him. Now he describes those who do, calling them virtuous (sukṛtin) and naming four types: the distressed (ārta), the curious seeker (jijñāsu), the one seeking worldly gain (arthārthī), and the knower (jñānī). The next verse says why he singles out the knower."
    },
    {
      "id": "7.17",
      "translation": "Among them, the knower, ever steadfast and single-minded in devotion, stands out. For I am exceedingly dear to the knower, and he is dear to me.",
      "explanation": "Krishna has just named four kinds of people who worship him: the distressed, the seeker of knowledge, the seeker of wealth or benefit, and the knower (jñānī). Here he says the knower is the best of them. This person is always united with him (nitya-yukta) and has single-pointed devotion (eka-bhakti), wanting nothing else. Their love for each other is mutual."
    },
    {
      "id": "7.18",
      "translation": "All of these are noble. But the one with knowledge I regard as my very self. For with a mind steadily joined to me, he rests on me alone as the highest goal.",
      "explanation": "Krishna has just named four kinds of devotees: the distressed, the seekers of knowledge, the seekers of wealth, and the wise. Here he says all are noble (udāra), but he holds the wise one (jñānī) to be his very self (ātman), because that person's mind is steadily united (yukta) with him and sees him as the highest goal (gati). Traditions differ on whether this means the wise devotee is non-different from Krishna or is simply most intimately dear to him."
    },
    {
      "id": "7.19",
      "translation": "At the end of many births, the one who has knowledge comes to me, realizing that Vasudeva is all this. Such a great-souled one is very hard to find.",
      "explanation": "Krishna has just spoken of four kinds of devotees and singled out the wise one (jñānī). Here he says such wisdom ripens only after many lifetimes, when a person sees that Vasudeva, a name for Krishna as the divine present in everything, is all that exists. Such a great-souled person (mahātmā) is rare. Advaita and devotional traditions differ on whether this seeing means identity with the Supreme or loving surrender to a Lord who pervades all."
    },
    {
      "id": "7.20",
      "translation": "Those whose understanding has been carried off by one desire or another turn to other deities, following one rule or another, bound by their own nature.",
      "explanation": "Krishna has just said that a wise person who sees the Divine in everything is rare. Here he describes the many people who instead pursue other deities, because their discernment (jñāna) is overtaken by various desires (kāma) and they act according to their own inborn disposition (prakṛti). Some commentators read \"other deities\" as lesser gods distinct from the Supreme, while others see them as forms of the one Divine approached with limited aims."
    },
    {
      "id": "7.21",
      "translation": "Whatever form a devotee wishes to worship with faith, whoever that devotee may be, to that very person I make that faith steady and unwavering.",
      "explanation": "Krishna has just said that people driven by various desires turn to other deities. Here he says that when someone sincerely wants to worship a particular form (tanu), Krishna himself makes that person's faith (śraddhā) steady. Commentators differ on emphasis: some stress that all sincere worship is ultimately supported by the one Lord, while others stress that this steadiness leads only to limited results, as the following verses suggest."
    },
    {
      "id": "7.22",
      "translation": "Endowed with that faith, he sets about worshipping that form, and from it he obtains the desires he seeks — though in truth it is I alone who have ordained them.",
      "explanation": "Krishna is continuing his point that he steadies the faith (śraddhā) of devotees who worship various deities. Here he says the results they receive from those deities are actually granted by him. Traditions differ on the emphasis: Advaita and Vishishtadvaita readers both see Krishna as the true giver, but differ on how the deities relate to him."
    },
    {
      "id": "7.23",
      "translation": "But the reward these people gain is finite, for they are of small understanding. Those who worship the gods go to the gods; my devotees come to me as well.",
      "explanation": "Krishna is continuing his remarks about people who worship other deities to obtain their desires. He says such rewards are limited and end, because those seeking them see only a small part of reality. Worshippers of the gods reach the gods' realms, while his devotees (bhakta) reach him. Traditions differ on whether the other gods are lesser forms of the one Lord or truly distinct beings, but all read the verse as contrasting temporary and lasting results."
    },
    {
      "id": "7.24",
      "translation": "Those who lack understanding think of me, the unmanifest, as having come into manifest form, for they do not know my higher nature, which is imperishable and unsurpassed.",
      "explanation": "Krishna has just said that worshippers of lesser gods get limited results. Here he says that people of little discernment (abuddhayaḥ) take him to be an ordinary being who has newly taken a form, missing his higher, imperishable nature (paraṃ bhāvam). Traditions differ: Advaita readers take the unmanifest as formless Brahman, while devotional schools stress that Krishna's form is itself eternal and divine."
    },
    {
      "id": "7.25",
      "translation": "I am not visible to everyone, for I am veiled by my yogamaya. This bewildered world does not recognize me as unborn and unchanging.",
      "explanation": "Krishna continues explaining why people mistake him for an ordinary being. He says his divine power of illusion (yogamāyā) veils him, so deluded people fail to see that he is unborn (aja) and imperishable (avyaya). Traditions differ on yogamāyā: some read it as his own divine power that conceals and reveals him, others stress its link with the creative power of illusion (māyā) that binds beings."
    },
    {
      "id": "7.26",
      "translation": "I know the beings of the past, those of the present, and those yet to come, O Arjuna. But no one truly knows me.",
      "explanation": "Krishna has just said that his divine power of illusion (yogamāyā) veils him from most people. Here he contrasts his knowledge of all beings across past, present and future with the fact that hardly anyone knows him. The word 'no one' (na kaścana) is usually read as 'almost no one', since the next verses and 7.19 speak of rare devotees who do know him."
    },
    {
      "id": "7.27",
      "translation": "Through the delusion of opposites, born of desire and aversion, O descendant of Bharata, all beings fall into bewilderment at birth, O scorcher of foes.",
      "explanation": "Krishna has just said that no one truly knows him. Here he explains why: from birth, beings are bewildered by pairs of opposites (dvandva) such as pleasure and pain or liking and disliking, which arise from desire (icchā) and aversion (dveṣa). The word sarge can mean \"at birth\" or \"in creation\", and commentators differ on which is meant, but both point to delusion (moha) as the basic human condition."
    },
    {
      "id": "7.28",
      "translation": "But those people of virtuous deeds whose wrongdoing has come to an end are freed from the delusion of opposites, and they worship me with firm resolve.",
      "explanation": "Krishna has just said that beings are deluded by the pairs of opposites (dvandva), such as liking and disliking, which arise from desire and aversion. Here he describes the exception: people who act virtuously and whose wrongdoing (pāpa) has run out. Free from that delusion, they worship him with firm vows (dṛḍhavrata), meaning steady commitment."
    },
    {
      "id": "7.29",
      "translation": "Those who take refuge in me and strive for freedom from old age and death come to know that Brahman in full, together with the adhyatma and all action.",
      "explanation": "Krishna has just spoken of those whose wrongdoing has ended and who worship him steadily. Here he says that people who seek liberation (mokṣa) from aging and death by relying on him come to know Brahman, the supreme reality, along with the individual self or what concerns the self (adhyātma) and action (karma). This verse introduces terms that the next verse develops and that Arjuna asks about at the start of chapter 8. Commentators differ on whether Krishna is the personal God who is himself Brahman, or whether he points to an impersonal Brahman beyond any form."
    },
    {
      "id": "7.30",
      "translation": "Those who know me together with the adhibhuta, the adhidaiva and the adhiyajna, their minds steadied in yoga, know me even at the time of death.",
      "explanation": "Krishna has just said that those who rely on him come to know Brahman, the self and action. Here he adds three more terms: what underlies material beings (adhibhūta), what underlies the gods (adhidaiva) and what underlies sacrifice (adhiyajña); those who know him together with these, their minds steadied in yoga (yukta-cetas), know him even at the moment of death. Arjuna asks about all these terms at the start of chapter 8. Traditions differ on the exact meaning of the three adhi- terms, but all take the verse to mean that such knowledge holds firm at the final moment."
    }
  ]
}