🪷 Bhagavad-Gītā · 7.14

Chapter 7 · ज्ञानविज्ञानयोग · Jñāna-Vijñāna-Yoga · "The Yoga of Knowledge & Realization" · Verse 14 of 30

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दैवी ह्येषा गुणमयी मम माया दुरत्यया।

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।7.14।।
— Bhagavad-Gītā 7.14 · the yathārtha śloka (Devanāgarī Sanskrit · canonical)

🪷 English Translations

Five authentic English voices · each from a distinct sampradāya · together revealing the verse's full śabda-tattva.

Shri Purohit Swami · Poetic English · 1935 · public domain · Cosmo Press tradition
7.14 Verily, this Divine Illusion of Phenomenon manifesting itself in the Qualities is difficult to surmount. Only they who devote themselves to Me and to Me alone can accomplish it.
Swami Sivananda · Direct prose · Divine Life Society
7.14 Verily, this divine illusion of Mine, made up of the (three) alities (of Nature) is difficult to cross over; those who take refuge in Me alone, cross over this illusion.
Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school
7.14 Hi, since; esa, this, aforesaid; daivi, divine; Maya mama, of Mine, of God, of Visnu, which (Maya) is My own; and which is guna-mayi, constituted by the gunas; is duratyaya, difficult to cross over; therefore, this being so, ye, those who; wholeheartedly prapadyante, take refuge; mam eva, in Me alone, in Me who am the Master of Maya and who am their own Self, by giving up all forms of rites and duties; te, they; taranti, cross over; etam, this; mayam, Maya, which deludes all beings. That is to say, they become freed from the bondage of the world. 'If it is that those who resort to You cross over this Maya, why then do not all take refuge in You alone?' This is being answered:
Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school
7.14 (a) This Maya of Mine consists of the three Gunas, Sattva, Rajas and Tamas. Because it is created by Me, the Divine, for purpose of sport, it is divine in its power and therefore difficult to overcome. The word Maya is used for the effects of the three Gunas, because it has got the power of generating wonderful effects as in the case of the magic of Asuras and Raksasas. See the passages: 'Then the excellent discus, the flaming Sudarsana, was despatched by the Lord to defend the boy. The thousand Mayas or wonderfully created weapons of the evil-designed Sambara were foiled one after another, by that ickly moving discus, for protecting the body of the boy' (V. P., 1.19. 19-20). Here the term Maya does not signify the sense of 'false'. Even with regard to magicians, when the term, Mayavin (one who possesses Maya) is used, there is origination of real impressions with the aid of certain incantations, herbs etc., though the objects created are illusory things. Accordingly the term Maya denotes the incantations, herbs etc., which have got the power of creating real impressions. Inasmuch as the sense of the term should be invariable, following the usage in all cases, the term Maya can be applied to the illusory objects, only in a secondary sense, while its primary sense in regard to the real impressions generated in the mind. It is just like in the statement 'The cots cry.' The Maya of the Lord, which is absolutely real and which consists of the Gunas, is alone taught in the texts like, 'Know then Maya to be the Prakrti and the possessor of the Maya to be the great Lord' (Sve. U., 4.10). It not only obscures the essential nature of the Lord but also creates the condition of the mind that sees its objects as enjoyable. Therefore, the entire universe, deluded by the Lord's Maya, does not know the Lord who is of the nature of boundless beatitude. (On the other hand they feel objects set forth by Maya as enjoyable). Sri Krsna teaches the way of deliverance from Maya: (b) But those who take refuge in Me alone - Me whose resolves are always true, who has supreme compassion, and who is the refuge of all beings without exception and without consideration of their particular status - such persons shall pass beyond this Maya of Mine consisting of the three Gunas. The meaning is that they worship Me alone, renouncing the Maya. Why, then do all not take recourse to refuge in the Lord which is conducive to the worship of the Lord?
Dr. S. Sankaranarayan · Academic precision · modern scholarly
7.14. This is My play (daivi), trick-of-Illusion composed of the Strands and is hard to cross over. Those, who resort to Me alone-they cross over the trick-of-Illusion.

🪷 Hindi Translation · हिन्दी अनुवाद

For the Hindi-aware seer · Pūjya Swami Rāmsukhdās ji's translation · a high-readability modern Hindi rendering · Gītā-Press Gorakhpur tradition. (→ Full Mahāpurusha-detail page for the 102-year-living Sādhaka-Sañjīvanī Mahātmā.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī tradition · Gītā-Press Gorakhpur · highest modern Hindi reading
।।7.14।। क्योंकि मेरी यह गुणमयी दैवी माया बड़ी दुरत्यय है अर्थात् इससे पार पाना बड़ा कठिन है। जो केवल मेरे ही शरण होते हैं, वे इस मायाको तर जाते हैं।

🪷 English Commentaries · The Ācārya Voices

The classical commentary tradition rendered in English · each ācārya speaks from their own sampradāya · the seer chooses the depth of darśana.

Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors
7.14 दैवी divine? हि verily? एषा this? गुणमयी made of Gunas? मम My? माया illusion? दुरत्यया difficult to cross over? माम् to Me? एव even? ये who? प्रपद्यन्ते take refuge? मायाम् illusion? एताम् this? तरन्ति cross over? ते they.Commentary Maya is the Upadhi or the causal body (Karana Sarira) of Isvara. It is the material cause of this universe. It is inherent in the Lord. It is constituted of the three alities? viz.? Sattva? Rajas and Tamas. Those who completely devote themselves to the Lord alone after renouncing all formal religion (Dharma) cross over this illusion which deludes all beings. They attain liberation or Moksha.Isvara is the Lord of Maya (illusion). He has perfect control over it. Avidya is the Upadhi (limiting adjunct) of the Jiva (individual soul). The Jiva is a slave of this ignorance. Ignorance is the veil that has screened the Jiva from Satchidananda Brahman or the ExistenceKnowledgeBliss Absolute. When the veil is removed by the dawn of knowledge of the Self the Jiva loses his characteras a Jiva or an individual soul and becomes identical with Brahman. (Cf.XV.3and4)
Swami Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)
7.14 Hi, since; esa, this, aforesaid; daivi, divine; Maya mama, of Mine, of God, of Visnu, which (Maya) is My own; and which is guna-mayi, constituted by the gunas; is duratyaya, difficult to cross over; therefore, this being so, ye, those who; wholeheartedly prapadyante, take refuge; mam eva, in Me alone, in Me who am the Master of Maya and who am their own Self, by giving up all forms of rites and duties; te, they; taranti, cross over; etam, this; mayam, Maya, which deludes all beings. That is to say, they become freed from the bondage of the world. 'If it is that those who resort to You cross over this Maya, why then do not all take refuge in You alone?' This is being answered:
Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary
7.14 (a) This Maya of Mine consists of the three Gunas, Sattva, Rajas and Tamas. Because it is created by Me, the Divine, for purpose of sport, it is divine in its power and therefore difficult to overcome. The word Maya is used for the effects of the three Gunas, because it has got the power of generating wonderful effects as in the case of the magic of Asuras and Raksasas. See the passages: 'Then the excellent discus, the flaming Sudarsana, was despatched by the Lord to defend the boy. The thousand Mayas or wonderfully created weapons of the evil-designed Sambara were foiled one after another, by that ickly moving discus, for protecting the body of the boy' (V. P., 1.19. 19-20). Here the term Maya does not signify the sense of 'false'. Even with regard to magicians, when the term, Mayavin (one who possesses Maya) is used, there is origination of real impressions with the aid of certain incantations, herbs etc., though the objects created are illusory things. Accordingly the term Maya denotes the incantations, herbs etc., which have got the power of creating real impressions. Inasmuch as the sense of the term should be invariable, following the usage in all cases, the term Maya can be applied to the illusory objects, only in a secondary sense, while its primary sense in regard to the real impressions generated in the mind. It is just like in the statement 'The cots cry.' The Maya of the Lord, which is absolutely real and which consists of the Gunas, is alone taught in the texts like, 'Know then Maya to be the Prakrti and the possessor of the Maya to be the great Lord' (Sve. U., 4.10). It not only obscures the essential nature of the Lord but also creates the condition of the mind that sees its objects as enjoyable. Therefore, the entire universe, deluded by the Lord's Maya, does not know the Lord who is of the nature of boundless beatitude. (On the other hand they feel objects set forth by Maya as enjoyable). Sri Krsna teaches the way of deliverance from Maya: (b) But those who take refuge in Me alone - Me whose resolves are always true, who has supreme compassion, and who is the refuge of all beings without exception and without consideration of their particular status - such persons shall pass beyond this Maya of Mine consisting of the three Gunas. The meaning is that they worship Me alone, renouncing the Maya. Why, then do all not take recourse to refuge in the Lord which is conducive to the worship of the Lord?
Dr. S. Sankaranarayan · Modern academic scholarship
7.14 Daivi etc. Deva means 'one who plays'. What is born of (or exists in) him is daivi 'play'. Hence, the meaning is : 'This is My play'. Due to this [play-trick], the [Strands] Sattva etc., even though they are not really different from the Supreme Brahman, the Pure Consciousness, manifest as different from That. This [differentiation] itself accounts for their secondary nature i.e., the nature of being an object of enjoyment i.e., being dependent on the existence of the enjoyer. This peculiarity of dual-nature is inexplicable for the persons of mundane life. Hence to them it is a trick-of-Illusion. Therefore, those who have realised the light of the Brahman, the Supreme Reality, and find the universe as not distinct from that [Brahman], they [alone] cross over the trick-off-Illusion which is of the nature of manifesting in duality and is in the form of the dependent status of the Strands, Sattva etc. This is the idea indicated by 'alone' in 'Me alone'. On the other hand those who would find just the manifestation of duality as they [appear to] exist - they do not across over the trick-of-Illusion. Thus it is rightly said 'I am not in them (in the beings of the Sattva etc.) etc.'
Swami Chinmayānanda · Chinmaya Mission · modern Vedantic teaching
।।7.14।। भगवान् श्रीकृष्ण स्वयं यह स्वीकार करते हैं कि अहंकार से युक्त आत्मकेन्द्रित पुरुष के लिए मेरी माया से उत्पन्न मोह को पार कर पाना दुस्तर है। यदि कोई चिकित्सक रोगी के रोग को पहचान कर कहे कि इस रोग के निवारण के लिए कोई औषधि नहीं है तो कोई भी रोगी सावधानी उत्साह तथा श्रद्धा के साथ चिकित्सक की सलाह के अनुसार उपचार नहीं करेगा। इसी प्रकार यदि भवरोगियों के चिकित्सक भगवान् श्रीकृष्ण रोग का कारण माया को बताकर उसे दुस्तर घोषित करें तो कौन व्यक्ति श्रद्धा के साथ उनके निराशावादी उपदेश का अनुकरण करेगा भगवान् श्रीकृष्ण इस कठिनाई अथवा दोष को जानते हैं और इसलिए तत्काल ही साधक के मन की शंका को दूर करते हैं। यदा कदा रोगी को उसके रोग की गम्भीरता का भान कराने के लिए चिकित्सक को कठोर भाषा का प्रयोग करना पड़ता है ठीक उसी प्रकार यहाँ श्रीकृष्ण अनेक विशेषणों के द्वारा हमें इस रोग की वह भयंकरता बताने का प्रयत्न करते हैं जिसके कारण हम अपने परमात्म स्वरूप को भूलकर संसारी जीवभाव को प्राप्त हो गये हैं रोग तथा उपचार को बताकर भगवान् श्रीकृष्ण पूर्ण स्वास्थ्य का आश्वासन भी देते हैं।जो साधक मेरी शरण में आते हैं वे माया को तर जाते हैं। शरण से तात्पर्य भगवान् के स्वरूप को पहचान कर तत्स्वरूप बन जाना है। इसका सम्पादन कैसे किया जा सकता है इसका विवेचन पूर्व के ध्यानयोग नामक अध्याय में किया जा चुका है। एकाग्र चित्त होकर आत्मस्वरूप का ध्यान करना यह साक्षात् साधन है और ध्यान के लिए आवश्यक योग्यता प्राप्त करने के उपाय भी पहले बताये गये हैं।यदि आपकी शरण में आने से माया को पार किया जा सकता है तो फिर सब लोग आपकी शरण में क्यों नहीं आते हैं इस पर कहते हैं

🪷 Hindi Vyākhyā · हिन्दी व्याख्या

Pūjya Swami Rāmsukhdās ji's Sādhaka-Sañjīvanī · one of the great modern Hindi vyākhyās of the Gītā · direct, pure, deeply Vedāntic · the modern Sanātana-jāgaraṇa. (→ Full Mahāpurusha-detail page · 1904-2005 · Corner 1 Mādhurya operational anchor · whose 6-lakṣaṇa-śaraṇāgati IS Constitutional Principle 24.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī · Hindi vyākhyā · the modern bilingual anchor
।।7.14।। व्याख्या--'दैवी ह्येषा गुणमयी (टिप्पणी प0 411) मम माया दुरत्यया'--सत्त्व, रज और तम--इन तीन गुणोंवाली दैवी (देव अर्थात् परमात्माकी) माया बड़ी ही दुरत्यय है। भोग और संग्रहकी इच्छा रखनेवाले मनुष्य इस मायासे सम्बन्ध-विच्छेद नहीं कर सकते।

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सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)