Bg 7.30
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ
prayāṇa-kāle ’pi ca māṁ te vidur yukta-cetasaḥ
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
jñānavijñānayogo nāma saptamodhyāyaḥ
Translation
30. Those who know Me with the ADHIBHUTA (pertaining to elements; the world-of-objects) , ADHIDAIVA (pertaining to the gods; the sense-organs) and the ADHIYAJNA (pertaining to the sacrifice; all perceptions) , even at the time of death, steadfast in mind, know Me.
Commentary
Not only that the man of realisation understands all the vagaries of the mind and the nature of all activities, but he also gains a perfect knowledge of the world-of-objects (Adhibhuta), the secrets behind the workings of the sense-organs, mind, and intellect (Adhidaiva), and the conditions under which all perceptions --- physical, mental and intellectual (Adhiyajna) can best take place.
The common idea that a man-of-God is an impractical man, inefficient to live a successful life in the world, may be true as far as a dedicated devotee of a particular god-form, or a prophet, is concerned. The Upasaka is one who is so fully engrossed with his emotions and thoughts, dedicated to the Lord of his heart, that he has neither the interest nor the capacity to know the ways of the world. But the man-of-Perfection, as conceived by the Science of Vedanta, is not only a man of experience in the realm of Spirit, but he is also, at all times, on all occasions, under all situations, a master of himself, and a dynamic force to be reckoned with.
He essentially becomes the leader of the world, as he is a master of his own mind, as well as the minds of the entire living kingdom. To him, thereafter, everything becomes clear, and such a Man-of-Perfection lives in the world as God in his Knowledge of the worlds, both within and without.
In short, the chapter closes with a total assertion that "HE WHO KNOWS ME KNOWS EVERYTHING"; he is the man who will guide the destinies of the world, not only in his own times, but in the days to come, as Lord Krishna Himself did.
These two closing stanzas of this chapter do not of themselves explain all the terms used in them. They represent a summary of the following chapter. In a Shastra this is one of the traditional methods in the art of connecting two consecutive chapters together. In the form of mantras, these two stanzas indicate the contents and the theme of the following chapter.
Thus, in the UPANISHADS of the glorious Bhagawad Geeta, in the Science of the Eternal, in the Scripture of YOGA, in the dialogue between Shri Krishna and Arjuna, the seventh discourse ends entitled:
THE YOGA OF KNOWLEDGE AND WISDOM
Vedantic ideologies, preached in the Upanishads had become, by the time of Vyasa, mere speculative narrations of poetic perfection, divorced from the actualities of life. The Hindus, thus estranged from the essential glory and strength of their culture, were to be resurrected by showing them the particular beauty and fire that lie concealed in the philosophical speculations. In this chapter, Krishna has emphasized and indicated beyond all doubt, how Vedantic perfection can be achieved and lived to the glory of the successful seeker and to the blessing of the generation in which he lives. It is most appropriate, therefore, that the chapter is entitled "THE YOGA OF KNOWLEDGE AND WISDOM."
Mere knowledge is of no particular use. Wisdom is the glow that knowledge imparts to the individual. The fulfilment of knowledge in an individual is possible only when he becomes a Man-of-Wisdom. Knowledge can be imparted, but Wisdom cannot be given. The philosophical portion of all religions provides the knowledge, the instructional section of all religions provides techniques by which knowledge can be assimilated and digested into the very texture of the devotees' inner lives, and thereby every religion seeks to create Men-of-Wisdom, who have fulfilled their lives, justified their religion, and blessed their generation.
Om Om Om Om Om
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ
prayāṇa-kāle ’pi ca māṁ te vidur yukta-cetasaḥ
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
jñānavijñānayogo nāma saptamodhyāyaḥ
Translation
30. Those who know Me with the ADHIBHUTA (pertaining to elements; the world-of-objects) , ADHIDAIVA (pertaining to the gods; the sense-organs) and the ADHIYAJNA (pertaining to the sacrifice; all perceptions) , even at the time of death, steadfast in mind, know Me.
Commentary
Not only that the man of realisation understands all the vagaries of the mind and the nature of all activities, but he also gains a perfect knowledge of the world-of-objects (Adhibhuta), the secrets behind the workings of the sense-organs, mind, and intellect (Adhidaiva), and the conditions under which all perceptions --- physical, mental and intellectual (Adhiyajna) can best take place.
The common idea that a man-of-God is an impractical man, inefficient to live a successful life in the world, may be true as far as a dedicated devotee of a particular god-form, or a prophet, is concerned. The Upasaka is one who is so fully engrossed with his emotions and thoughts, dedicated to the Lord of his heart, that he has neither the interest nor the capacity to know the ways of the world. But the man-of-Perfection, as conceived by the Science of Vedanta, is not only a man of experience in the realm of Spirit, but he is also, at all times, on all occasions, under all situations, a master of himself, and a dynamic force to be reckoned with.
He essentially becomes the leader of the world, as he is a master of his own mind, as well as the minds of the entire living kingdom. To him, thereafter, everything becomes clear, and such a Man-of-Perfection lives in the world as God in his Knowledge of the worlds, both within and without.
In short, the chapter closes with a total assertion that "HE WHO KNOWS ME KNOWS EVERYTHING"; he is the man who will guide the destinies of the world, not only in his own times, but in the days to come, as Lord Krishna Himself did.
These two closing stanzas of this chapter do not of themselves explain all the terms used in them. They represent a summary of the following chapter. In a Shastra this is one of the traditional methods in the art of connecting two consecutive chapters together. In the form of mantras, these two stanzas indicate the contents and the theme of the following chapter.
Thus, in the UPANISHADS of the glorious Bhagawad Geeta, in the Science of the Eternal, in the Scripture of YOGA, in the dialogue between Shri Krishna and Arjuna, the seventh discourse ends entitled:
THE YOGA OF KNOWLEDGE AND WISDOM
Vedantic ideologies, preached in the Upanishads had become, by the time of Vyasa, mere speculative narrations of poetic perfection, divorced from the actualities of life. The Hindus, thus estranged from the essential glory and strength of their culture, were to be resurrected by showing them the particular beauty and fire that lie concealed in the philosophical speculations. In this chapter, Krishna has emphasized and indicated beyond all doubt, how Vedantic perfection can be achieved and lived to the glory of the successful seeker and to the blessing of the generation in which he lives. It is most appropriate, therefore, that the chapter is entitled "THE YOGA OF KNOWLEDGE AND WISDOM."
Mere knowledge is of no particular use. Wisdom is the glow that knowledge imparts to the individual. The fulfilment of knowledge in an individual is possible only when he becomes a Man-of-Wisdom. Knowledge can be imparted, but Wisdom cannot be given. The philosophical portion of all religions provides the knowledge, the instructional section of all religions provides techniques by which knowledge can be assimilated and digested into the very texture of the devotees' inner lives, and thereby every religion seeks to create Men-of-Wisdom, who have fulfilled their lives, justified their religion, and blessed their generation.
Om Om Om Om Om
