Bhagavad Gita Chapter 7, Verse 28

English Translation

On the other hand, those persons who are of virtuous deeds, whose sin has come to an end, they, being free from the delusion of dulaity and firm in their convictions, adore Me.

Detailed Commentary

।।7.28।। Interpretation -- 'yeṣāṁ tvantagataṁ pāpaṁ janānāṁ puṇyakarmaṇām' - The final *samskāra* (impression) of sin has been eradicated. Those deluded by *dvandvamoha* (delusion of duality) do not perform *bhajan* (devotional worship), whereas those who are not deluded by *dvandvamoha* do. The word 'tu' (but/indeed) clarifies that the characteristic of those who perform *bhajan* is distinct from those who do not. Those who have understood that the purpose of human life is the attainment of Bhagavan (God) are *punyakarmī* (performers of righteous deeds). This implies that the purity attained through one's firm resolve is not achieved through *yajña* (ritual sacrifice), *dāna* (charity), *tapa* (austerity), etc. Because moving towards Bhagavan arises from an inner resolve, whereas *yajña*, *dāna*, etc., are external actions. 'Antagataṁ pāpam' (sin has come to an end) means that with a firm resolve to move towards Bhagavan, aversion (from Him) ceases, thereby eradicating the root of sins. Saints have said that being averse to Bhagavan is complete sin, and being inclined towards Bhagavan is complete *punya* (righteousness/merit). This indicates that when a person completely surrenders to Bhagavan, their sins are eradicated. A second meaning is that those whose sole aim is Bhagavan are *punyakarmā* (righteous). Because when Bhagavan is the goal, sins are destroyed. Even if a sin occurs due to old *sanskāras* (impressions), Bhagavan destroys that sin. A third meaning is that if a person decides that they will never commit sin again from now on, then sins are eradicated. 'Te dvandvamohanirmuktā bhajante māṁ dṛḍhavratāḥ' - The *punyakarmī* (righteous) people, freed from the delusion of duality (*dvandvamoha*) and with firm resolve (*dṛḍhavratāḥ*), worship Bhagavan. *Dvandvas* (dualities/conflicts) are of several kinds, such as: 1. Whether to engage with Bhagavan or with the world, because for the afterlife (*paraloka*), *bhajan* of Bhagavan is necessary, and for this world (*ihaloka*), worldly work is needed. 2. Which of the Vaishnava, Shaiva, Shakta, Ganapatya, and Saura *sampradāyas* (traditions) to follow and which not to. 3. Regarding the nature of Paramātmā (Supreme Self), there are theories like *Dvaita*, *Advaita*, *Viśiṣṭādvaita*, *Śuddhādvaita*, *Acintya Bhedābheda*, etc. Which of these theories to accept and which not to. 4. For the attainment of Paramātmā, there are paths like *Bhakti Yoga*, *Jñāna Yoga*, *Karma Yoga*, *Dhyāna Yoga*, etc. Which of these paths to follow and which not to. 5. All *dvandvas* in the world, such as favorable-unfavorable, joy-sorrow, happiness-suffering, etc. If a person has a single *paramārthika* (ultimate spiritual) objective, then all *paramārthika* and worldly *dvandvas* are dissolved. *Sādhakas* (spiritual aspirants) with a *paramārthika* objective consider their *Iṣṭa* (chosen deity) as *Saguṇa* (with attributes) or *Nirguṇa* (without attributes) according to their inclination and capacity. Even if the methods of *upāsanā* (worship) are different, since the goal of all is one, no method can be called good or bad. As long as a *sādhaka* holds onto their own view (*agraha*) and disrespects others, they cannot have a complete experience of Bhagavan. Therefore, all methods and faiths should be respected. It is human tendency that when one hears religious discourse, one understands that the proximity of Bhagavan is to be attained through *sādhanā* (spiritual practice). But in practice, one believes that worldly duties must be performed. Only those freed from this delusion avoid *dvandvas*. 'Dṛḍhavratāḥ' implies that we must only proceed in the direction of Paramātmā. We should not concern ourselves with whether Paramātmā is *Dvaita* or *Advaita*, *Śuddhādvaita* or *Viśiṣṭādvaita*. Through this very resolve, people become *dṛḍhavratī* (firm in their vow). Those who walk towards Paramātmā face three questions: How is Paramātmā, how is *jīva* (individual soul), and how is the *jagat* (world)? In their hearts, the answer to these questions is that Paramātmā simply IS. All that is required of us is to maintain a connection only with Paramātmā. We should practice unwavering, undistracted devotion without any delusion (*vibhrama*). By holding such a perspective, all *dvandvas* cease, and one becomes *dṛḍhavratī*. A special point: It is stated in *Śāstras* (scriptures) and the sayings of saints that sinners often do not engage with Bhagavan. However, if even a wicked person abandons their faults and engages in *bhakti* (devotion) to Bhagavan, they quickly become *dharmātmā* (righteous). Therefore, one should never assume that devotion is not happening due to sins. Adverse circumstances become the cause for the destruction of sins. This proves that old sins do not obstruct *bhajan*. The human body has been given for *bhajan*, and whatever circumstances arise, they do not hinder *bhajan*. Due to *sakāma puṇyakarmas* (actions performed with desire for fruit), the *jīva* goes to Svarga (heaven), and due to sinful actions, to Naraka (hell). But Bhagavan, by special grace, grants the *jīva* a human body even before experiencing the full consequences of sins and merits, so that they may practice devotion to Bhagavan. Human life is solely for the attainment of Bhagavan. From this perspective, both favorable and unfavorable circumstances are *sādhana sāmagrī* (means for spiritual practice). By making good use of favorable circumstances and patiently facing unfavorable ones, a *sādhaka* should remain engaged in devotion to Bhagavan. By doing so, all circumstances become *sādhana sāmagrī*. Connection -- At the beginning of the seventh chapter, Bhagavan spoke three things for the *sādhaka*: 'Mayyāsaktamanāḥ' (mind attached to Me) – love for Me; 'Madāśrayaḥ' (taking refuge in Me) – My refuge; and 'Yogaṁ yuñjan' (practicing Yoga) – practice of Yoga. He then concludes these three points in the following two verses.