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Ch 7 · Jñāna-Vijñāna-Yoga
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Bhagavad Gītā Chapter 7, Verse 14: Krishna to Arjuna — Jñāna-Vijñāna-Yoga

Bhagavad Gītā 7.14Chapter 7 · Jñāna-Vijñāna-Yoga · Krishna → Arjuna · anuṣṭubh
दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥
daivī← daiva(9 verses)nominative feminine singular noundivine; fate, destinyattested in commentariesadvaitaदेवस्य मम ईश्वरस्य विष्णोः स्वभावभूता हि यस्मात् एषा यथोक्ता गुणमयी मम माया दुरत्यया दुःखेन अत्ययः अतिक्रमणं यस्याः साviśiṣṭādvaitaदेवेन क्रीडाप्रवृत्तेन मयाdvaitaइत्यनेन निराकाङ्क्षत्वान्ममेति व्यर्थमित्यत आह कथमि तिśuddhādvaitaमाया प्रकृते नासुरी अन्यस्याज्ञानविशेषेण स्वकृतिसाध्येनbhaktiहीति। दैवी अलौकिकी अत्यद्भुतेत्यर्थः। गुणमयी सत्त्वादिगुणविकारात्मिका मम परमेश्वरस्य शक्तिर्माया दुरत्यया दुस्तरा। हि प hy eṣā← etad(66 verses)nominative feminine singular nounthis (proximal demonstrative) guṇa← guṇa(35 verses)compound (compound member)quality, attribute (esp. the three guṇas: sattva/rajas/tamas)-mayī← maya(8 verses)nominative feminine singular nounconsisting of (suffix); also: Maya the asura architect mama← mad(383 verses)genitive singular nounI, me (1st person pronoun stem); also: to rejoice (verbal root) māyā← māyā(6 verses)nominative feminine singular nounillusion, the cosmic illusory powerattested in commentariesadvaitaदुरत्यया दुःखेन अत्ययः अतिक्रमणं यस्याः सा दुरत्ययाviśiṣṭādvaitaयस्माद् दैवी देवेन क्रीडाप्रवृत्तेन मयाdvaitaह्येषा मोहिका सा duratyayā← duratyayanominative feminine singular nounhard to overcome (dur- + atyaya)attested in commentariesadvaitaदुःखेन अत्ययः अतिक्रमणं यस्याः सा दुरत्ययाviśiṣṭādvaitaदुरतिक्रमाdvaitaतत्कृतमोहं कोऽपि नात्येतुं शक्नोति न कस्यापि बाधकप्रत्ययो भवतिśuddhādvaita। यद्वा धात्वन्वर्था दैवी गुणमयी च। ममेति मदधीनभक्तहितकारिण्येषा भवतीति एतां मायां त एव जगति स्थिता मदीया निर्गुणात्मकासbhaktiदुस्तराadvaita-bhakti। अतएव जीवोऽन्तःकरणावच्छिन्नत्वात्तत्संबन्धमेवाक्ष्यादिद्वारा भासयन् किंचिज्ज्ञो भवति। ततश्च जानामि करोमि भुञ्जे चेत्यनर
mām← mad(383 verses)accusative singular nounI, me (1st person pronoun stem); also: to rejoice (verbal root) eva← eva(174 verses)indeed, truly, only (emphatic particle) ye← yad(218 verses)nominative masculine plural nounwhich, who (relative pronoun) prapadyante← pra-√pad(7 verses)present indicative 3rd person plural verbto take refuge in, surrender to (pra- + √pad)attested in commentariesadvaitaते मायाम् एतां सर्वभूतमोहिनीं तरन्ति अतिक्रामन्ति ते संसारबन्धनात् मुच्यन्ते इत्यर्थःviśiṣṭādvaitaते एतां मदीयां गुणमयीं मायां तरन्तिdvaitaगुर्वादिवन्दनंbhaktiभजन्ति ते मायामेतां दुस्तरामपि तरन्ति māyām← māyā(6 verses)accusative feminine singular nounillusion, the cosmic illusory powerattested in commentariesadvaitaएतां सर्वभूतमोहिनीं तरन्ति अतिक्रामन्ति ते संसारबन्धनात् मुच्यन्ते इत्यर्थःviśiṣṭādvaitaउत्सृज्य माम् etāṃ← etad(66 verses)accusative feminine singular nounthis (proximal demonstrative) taranti← √tṛ(2 verses)present indicative 3rd person plural verbto cross over (verbal root)attested in commentariesadvaitaअतिक्रामन्ति ते संसारबन्धनात् मुच्यन्ते इत्यर्थःviśiṣṭādvaita। मायाम् उत्सृज्य माम् एव उपासत इत्यर्थः।किमिति भगवदुपासनापादिनीं भगवत्प्रपत्तिं सर्वे न कुर्वन्ति इत्यत्र आहśuddhādvaita। इयं च दैवी माया प्रकृते नासुरी अन्यस्याज्ञानविशेषेण स्वकृतिसाध्येन च बाधितत्वनियमात् अतएव दुरत्यया। यद्वा धात्वन्वर्थाbhakti। ततो मां जानन्तीति भावः।advaita-bhaktiते इति te← tad(305 verses)nominative masculine plural nounthat (distal demonstrative); also 3rd-person pronoun
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

This divine māyā of mine, woven from the three guṇas, is nearly impossible to cross — yet those who take refuge in me alone pass beyond it.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    This māyā, the Lord's own sovereign power (māyāvin — one who wields māyā), is constituted of the three guṇas and therefore nearly impossible to cross (duratyayā — hard to traverse) by one's own effort alone. Yet those who abandon all fragmentary supports and take refuge entirely in the Ātman that is Bhagavān — not in any object māyā projects — they cross it, meaning they are liberated from saṃsāra-bondage altogether. The escape is not by working against māyā but by recognising its wielder as one's own true Self (svātmabhūtam — identical with the Self).

    divergence: Śaṅkara: 'mām eva māyāvinaṃ svātmabhūtaṃ sarvātmanā ye prapadyante te māyām etāṃ tanti saṃsārabandhānāt mucyante' — liberation = recognition of the māyā-wielder as one's own Self.

  • Rāmānujaviśiṣṭādvaita

    Bhagavān's māyā is not illusion (māyā-śabda is not mithyārtha-vācī — not a word denoting falsehood); it is the real, wondrous, sport-born power by which the Lord veils His own form of unbounded joy (anavadhikātiśayānanda-svarūpam) and instils in each jīva a false sense of being its own independent enjoyer. Those who surrender to the supremely compassionate Lord — who is 'the refuge of all without distinction' (aśeṣa-loka-śaraṇyam) — are freed from this veil and come to worship Him alone. Prapatti here is not a philosophical stance but a living relationship: the jīva ceasing to self-appropriate and serving the Lord as kainkarya.

    divergence: Rāmānuja: 'māyāvimocano-pāyam āha — māṃ eva satyasaṃkalpaṃ paramakāruṇikam aśeṣaloka-śaraṇyaṃ ye prapadyante te etāṃ madīyāṃ māyāṃ taranti' — surrender to the compassionate Lord, not abstract nirvikalpa, crosses māyā.

  • Madhvadvaita

    Māyā is the sport-born, eternally real power of Viṣṇu; the term daivī (divine, pertaining to the Deva who plays — dīvū krīḍā-vijigīṣā) confirms it is Hari's own attribute, wielded by Śrī, Bhū, and Durgā as distinct Vaiṣṇavī śakti. Even Brahma and Rudra cannot transcend it without Viṣṇu's grace (vinā Viṣṇu-prasādataḥ); all other means are entirely dependent on the Lord's will. Only those who surrender every act — including prostration to guru — as offering to Hari, seeing the guru himself as Hari's form, truly cross māyā.

    divergence: Madhva cites Vyāsa-yoga: 'ananta-brahma-rudrāder nāsyāḥ śakti-kalā'pi hi / teṣāṃ duratyayā'py eṣā vinā Viṣṇu-prasādataḥ' — no cosmic being crosses without Viṣṇu's personal grace.

  • Vallabhaśuddhādvaita

    The three guṇas — sattva, rajas, tamas — are themselves the bonding mechanism that conceals Kṛṣṇa's svarūpa and makes the jīva's avidyā-imposed superimposition (adhyāsa) rigid; removing them by one's own effort is futile because vidyā and avidyā are mutually opposed (anyonya-vairiṇau) and no human śāstra-path dissolves the superimposition entirely. The eva-kāra in māṃ eva is decisive: it rules out jñāna, karma, and all other paths as independently sufficient because all are Bhagavad-adhīna (dependent on Bhagavān). Only the one who surrenders to Kṛṣṇa Puruṣottama via prapatti-mārga, fully trusting in His prasāda, crosses māyā — and such a devotee is nirguṇa by that very crossing.

    divergence: Vallabha: 'eva-kāreṇa sarvesām anupāyatvaṃ āha jñānādīnāṃ sarvesāṃ bhagavad-adhīnatvāt' — the eva-kāra explicitly excludes jñāna and all other paths as self-sufficient.

  • Śrīdharabhakti

    This māyā is daivī — supramundane, extraordinarily wondrous — because it is the power of Parameśvara Himself, not a merely human or cosmic enchantment; it is constituted of the modifications of the three guṇas and is therefore dusta-tarā (very hard to cross). Yet those who worship the Lord with avyabhicāriṇī bhakti — unwavering, non-promiscuous devotion (avyabhicāriṇī — not straying toward any other object) — indicated by the eva-kāra, cross even this formidable māyā and thereby come to know Him. The crossing of māyā and the knowledge of Bhagavān are a single event.

    divergence: Śrīdhara: 'tathāpi ye māṃ evety eva-kāreṇa avyabhicāriṇyā bhaktyā prapadyante bhajanti te māyām etāṃ dustarāṃ api taranti — tato māṃ jānantīti bhāvaḥ' — crossing māyā = knowing Bhagavān.

  • Madhusūdanaadvaita-bhakti

    The jīva is a reflected consciousness (pratibimba — reflection of the bimba-Īśvara) whose antaḥkaraṇa-upādhi generates the entire experience of bondage; just as a face's ornamentation placed on the mirror image must actually be applied to the real face, all puruṣārtha (human ends) offered to the Lord as bimba are received by the jīva-pratibimba automatically — no independent path to liberation exists. Māyā is crossed not by philosophical inquiry alone but by ceaseless, loving worship of the Bhagavān-as-bimba, which purifies the antaḥkaraṇa until it becomes a perfectly clear mirror reflecting the non-dual truth. The synthesis: bhakti is the efficient cause; jñāna of bimba-pratibimba non-difference is the final moment.

    divergence: Madhusūdana: 'bimba-samarpitasya pratibimbe pratiphalanāt sarvān api puruṣārthān āsādayati' — whatever is offered to the Lord-as-bimba is received by the jīva-as-pratibimba; bhakti is the mirror-polishing.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com