Bhagavad Gita Chapter 7, Verse 13

English Translation

All this world, deluded as it is by these three things made of the gunas (alities), does not know Me who am transcendental to these and undecaying.

Detailed Commentary

।।7.13।। Explanation – 'Tribhir guṇamayair bhāvair ebhīḥ… Paramavyayam' – The tendencies of the three guṇas – Sattva, Rajas, and Tamas – continuously arise and subside. Identifying with these, a person considers themselves Sāttvic, Rājasic, and Tāmasic, thinking, 'I am Sāttvic, Rājasic, and Tāmasic.' Similarly, deluded by these guṇas, they fail to understand, 'I am an अंश (part) of Paramātmā.' Instead of connecting their relationship with Paramātmā, they connect it with these arising and subsiding tendencies. This is their delusion (mohita honā). For this reason, they fail to understand, 'My relationship with Paramātmā is eternal (nitya).' Here, 'jagat' refers to the Jīvātmā. Due to identification with the body, this Jīva is called 'jagat.' The meaning is that they consider their birth as the body's birth, their death as the body's death, illness as their illness, and health as their health. For this reason, it is called 'jagat.' As long as this identification with the body persists, they remain 'jagat.' Beings become deluded by considering the guṇas as a separate entity from Bhagavān. If they consider the guṇas as Bhagavatsvarūpa (the very form of Bhagavān), they would never be deluded. Whether one considers the body, which is the cause of the three guṇas, as one's own (mama) or considers oneself as the body, both lead to delusion (moha). Considering the body as one's own is called 'mamatā,' and considering oneself as the body is called 'ahaṅtā.' Connecting ahaṅtā-mamatā with the body is precisely what it means to be deluded. Being deluded, one cannot know the Bhagavat-tattva (the essence of Bhagavān) which is beyond the guṇas. One can know it only when one's ahaṅtā-mamatā with the trigunātmak body (body constituted of the three guṇas) is eradicated. To consider the unnatural as natural is delusion. That Paramātmā, who is beyond the guṇas, unattached (nirlipta), and eternally pure (nitya-nirmal), is naturally so (svābhāvik). The naturalness of Paramātmā is not created, not artificial, but inherently natural (svataḥ svābhāvik). However, the feelings of 'I' (aham) and 'mine' (mama) within the body and the world are arisen and temporary; therefore, this is 'asvābhāvik' (unnatural). To consider the unnatural as natural is delusion, which prevents a person from understanding naturalness. Whether the Jīva first turned away from Paramātmā or turned towards the world, philosophers believe that turning away from Paramātmā and connecting with the world are beginningless (anādi). Hence, one cannot speak of 'first' or 'after.' If a person, without connecting with Paramātmā, correctly utilizes their independence, they can rise above the cycle of the world. This proves that human beings have fallen into bondage by misusing their independence. By misusing their independence and getting entangled in perishable things, they cannot know the Paramātma-tattva. By the term 'Paramavyayam,' Bhagavān says that "I am beyond the guṇas, unattached (nirlipta), and unrelated (asambaddha). There is no change in My svarūpa. Deluded beings, influenced by the guṇas, cannot know this svarūpa of Mine." Connection – Now, in the next verse, Bhagavān explains the reason for not knowing Him.