Bhagavad Gita Chapter 7, Verse 30

English Translation

Those who know me as existing in the physical and the divine planes, and also in the context of the sacrifice, they of concentrated minds know Me even at the time of death.

Detailed Commentary

7.30 Explanation: 'Sādhibhūta adidaivam mām sādhiyajñam ca ye viduh' -- [In the previous verse, the knowledge of the Nirguna Nirākāra (formless attributeless) was described; now, the knowledge of the Saguna Sākāra (form-with-attributes) is being discussed.] Here, Adhibhūta refers to the material, gross creation, in which Tamoguṇa is predominant. All of material creation has no independent existence. It has no permanence even for a moment. Yet, this creation appears real; that is, truthfulness, stability, happiness, excellence, and attraction are perceived in it. All these truly belong to Bhagavān, not to the world. This means that just as ice cannot exist without water, so too, Adhibhūta cannot exist without Bhagavān. Thus, knowing that this world, in essence, is the very form of Bhagavān, is to know Bhagavān along with Adhibhūta. Adhidaiva refers to Brahmājī, the creator of the universe, in whom Rajoguṇa is predominant. Bhagavān Himself manifests in the form of Brahmā, and in essence, Brahmājī is Bhagavān's own form. To know this is to know Bhagavān along with Adhidaiva. Adhiyajña refers to Bhagavān Vishnu, who is all-pervading as the Antaryāmī (inner controller) and in whom Sattvaguṇa is predominant. In essence, knowing that Bhagavān Himself is completely pervading everything as the Antaryāmī, is to know Bhagavān along with Adhiyajña. To know Bhagavān along with Adhibhūta, Adhidaiva, and Adhiyajña means that Lord Shri Krishna's body contains the Virāṭ Rūpa (Cosmic Form) in one of its parts (Gītā 10.42, 11.7), and within that Virāṭ Rūpa are all—Adhibhūta (infinite universes), Adhidaiva (Brahmājī), Adhiyajña (Vishnu), and so on. As Arjuna said, "O Deva, I see in Your body all beings, Vishnu from whose navel emerges the lotus, Brahmā seated on the lotus, and Shankara, etc." (Gītā 11.15). Therefore, in essence, Adhibhūta, Adhidaiva, and Adhiyajña are Bhagavān Shri Krishna Himself. Shri Krishna is the complete Bhagavān. 'Prayāṇakāle'pi ca mām te vidur yuktacetasaḥ' -- Those who remain balanced in the joys and sorrows of the world and are devoted to Bhagavān are **yukta-cetasah** (those with a composed mind). Such individuals remain steadfast in Me even at the time of departure (death), and their state is such that they are not disturbed by any upheaval in the gross or subtle body. **Special Note Regarding the Complete Form of Bhagavān** (1) Attachment to Prakriti and its activities gives rise to distortions (vikāra). When we become independent of Prakriti and become established in the form of Bhagavān (Bhagavat-svarūpa), then its independent existence merges into the essence of Bhagavān. Then, no independent existence is perceived. For instance, our perception of a person is our own construct. In essence, that person is a form of Bhagavān. Similarly, in the world, what is right or wrong is our own made-up belief. In essence, the world itself is the form of Bhagavān. Yes, the recognition given to the Varnāshrama dharma in the world is for the welfare of beings. Even when material creation did not exist, Bhagavān was there, and Bhagavān will remain even after its dissolution. This means that when the true essence of Bhagavān (Bhagavat-tattva) is realized, material creation merges into Bhagavān. This does not mean that the world ceases to exist, but rather that the perception of the world as a distinct reality, which was established as truth in the inner consciousness (antaḥkaraṇa), vanishes. Just as golden ornaments, though distinct, are all one gold, similarly, in the worldly dealings of a devotee of Bhagavān (Bhagavad-bhakta), there is only one Bhagavat-tattva. It is to understand this essence that the complete form of Bhagavān has been described in verses 29 and 30. (2) From the perspective of Upāsanā (worship), Bhagavān has two forms: Saguna (with attributes) and Nirguna (without attributes). Saguna has two distinctions: Saguna Sākāra (with form and attributes) and Saguna Nirākāra (without form, but with attributes). Nirguna is only Nirākāra (formless). Worshippers are of two types: those of Saguna and those of Nirguna. The worship of both begins with Saguna Nirākāra. Worshippers of Nirākāra contemplate Saguna Nirākāra due to their intellect. Those who worship Saguna first worship by conceiving a Saguna Sākāra form. Their Upāsanā reaches completeness when they experience the vision of the Lord's form in their life. Those who worship Nirguna contemplate Paramātmā as all-pervading. Their Upāsanā reaches completeness when, having abandoned worldly attachments and transcended the body, only pure consciousness remains. Thus, upon the completion of both types of Upāsanā, they attain the same essence (tattva). By the grace of Bhagavān (Bhagavat-kṛpā), worshippers of Saguna Sākāra also realize the Nirguna Nirākāra. (3) In reality, Paramātmā is everything – Saguna-Nirguna, Sākāra-Nirākāra. Saguna and Nirguna are merely His attributes. Bhagavān manifests to the Sādhaka (spiritual aspirant) as they perceive Him. The all-pervading form of Bhagavān, endowed with divine qualities like beauty (saundarya), sweetness (mādhurya), opulence (aishvarya), etc., is called Saguna, which is divided into Saguna Nirākāra and Saguna Sākāra. When the Sādhaka considers Paramātmā to be devoid of even attributes, that form is called Nirguna Nirākāra. All these forms are distinct from the Guṇas of Prakriti. Bhagavān is beyond Prakriti and is not bound by Guṇas. He can be understood as Saguna, Nirguna, Sākāra, and Nirākāra – all at once. **Special Note Regarding the Chapter** In this chapter, Bhagavān referred to the changeable as Aparā (lower) and the unchangeable as Parā (higher). He stated that all beings originate from Him and that He resides at the beginning and end of the world. Bhagavān described His pervasive nature in terms of seventeen Vibhūtis (divine manifestations) as the causal principle. Due to the world being endowed with three Guṇas and its changeable nature, one who is deluded by it cannot truly know Bhagavān. By taking refuge (sharaṇāgati) in Bhagavān, an individual can cross the ocean of transmigration (bhavasāgara). Such devotees come to know the complete form of Bhagavān and ultimately attain Bhagavān Himself. Thus, this chapter is worthy of contemplation in the context of being oriented towards Bhagavān (sammukha) or averse to Him (vimukha).