Bhagavad Gita Chapter 7, Verse 12

English Translation

Those things that indeed are made of (the ality of ) sattva, and those things that are made of (the ality of) rajas and tamas, know them to have sprung from Me alone. However, I am not in them; they are in Me!

Detailed Commentary

**।।7.12।। Explanation** 'ये चैव सात्त्विका भावा राजसास्तामसाश्च ये' – These *Sattva*, *Rajas*, and *Tamas* *bhāvas* (qualities, substances, actions) also originate from Me. This implies that Bhagavān is the basis of everything happening in creation; that is, everything derives its power from Bhagavān. The *sāttvika*, *rājasika*, and *tāmasika bhāvas* originate from Bhagavān, and therefore, any special characteristic seen in them belongs to Bhagavān alone. Hence, we should look towards Bhagavān, not towards these *bhāvas*. If our vision is directed towards Bhagavān, we will be liberated; if it is towards the *bhāvas*, we will be bound. The *sāttvika*, *rājasika*, and *tāmasika bhāvas* are all the qualities, substances, and actions of the world, and they are the very nature (*svarūpa*) of Bhagavān. Here, a doubt may arise: if these are the very *svarūpa* of Bhagavān, then all actions are correct; what then remains of right and wrong? The solution to this is that humans desire happiness and not sorrow. Favorable circumstances are the fruit of beneficial actions (*hitakara karma*), and unfavorable circumstances are the fruit of prohibited actions (*niṣiddha karma*). Therefore, it is said that one should perform beneficial actions and not prohibited ones. If one performs prohibited actions considering them as the *svarūpa* of Bhagavān, then Bhagavān will manifest as sorrow. By worshipping inauspicious actions, Bhagavān manifests in an inauspicious form; because sorrow and hell are also the *svarūpa* of Bhagavān. Where there is a question of 'doing' or 'not doing', rules of injunction and prohibition (*vidhi-niṣedha*) apply. Thus, one should only do what is beneficial, not what is prohibited. Where there is a question of 'believing' or 'knowing', one should believe in Paramātmā and know oneself or the world. Where there is a matter of belief, one should believe in Paramātmā and cultivate an intense desire to attain Him. To achieve and please Him, one must obey His commands. If one acts against Bhagavān's commands, how can He be pleased? Where there is a matter of knowing, one should know the world. That which is created and perishable, and which will not remain with us, is not ours and is not for us. Knowing this, one should sever ties with it. Its importance should be removed from the heart. This will clarify the truth and complete knowledge. 'मत्त एवेति तान्विद्धि' – Know that all originate from Me, meaning, everything is Me. Although cause and effect may appear separate, the effect does not possess independent existence without the cause. Just as ornaments are made of gold, they are gold itself. Similarly, creation originating from Bhagavān is not different from Bhagavān. The phrase 'मत्त एव' means that *aparā* and *parā prakṛti* are My nature (*svabhāva*); they cannot be separated from Me. This idea has been explained in various ways: that Bhagavān is the creator, whether through *prakṛti* or directly by Himself. Here it is stated that I am the origin and dissolution of the entire universe. Just as the seed itself exists in the form of the tree, branches, leaves, flowers, etc., but one cannot directly find the seed in the tree and its parts. Similarly, *sāttvika*, *rājasika*, and *tāmasika bhāvas* originate from Me, but I am not found in them. I exist in them fundamentally (*tattva rūpa*). Thus, I am not in them, and they are not in Me; meaning, everything is Me and only Me. **Special Note** All *bhāvas* arising from natural qualities originate from Bhagavān's power. However, *Prakṛti* is non-different from Bhagavān, therefore all these *bhāvas* originate from Bhagavān and merge back into Bhagavān. The *parā prakṛti* (*jīvātmā*) became bound by associating with them. It is to escape this bondage that it is stated that *sāttvika*, *rājasika*, and *tāmasika bhāvas* originate from Bhagavān alone. In the Gītā, describing *Bhakti*, Bhagavān says that everything is Me. Arjuna also says to Bhagavān that You are *Sat* and *Asat* and also beyond them. A devotee has *shraddhā* (faith) and firmness, due to which he sees nothing but Bhagavān. Describing *Jñāna*, Bhagavān explains that *Sat* and *Asat* are different. In the path of *Jñāna*, *Viveka* (discrimination) is primary. There, one contemplates the eternal and non-eternal, the indestructible and destructible. Both paths should have *shraddhā* and *viveka*. In the path of *Bhakti*, *shraddhā* is primary, and in the path of *Jñāna*, *viveka*. In the path of *Bhakti*, one understands that *bhāvas* originate from Bhagavān, and in the path of *Jñāna*, one believes that these three *guṇas* originate from *Prakṛti*. **Connection** In the previous verse, Bhagavān stated that these *bhāvas* originate from Him. This implies that Bhagavān is unattached to *Prakṛti* and its works. Here, the question arises: how does this *jīva*, despite being unattached, become bound? This will be discussed in the following verse.