Important Verses From Chapter 7 Of Srimad Bhagavad Gita


The seventh chapter of the Bhagavad Gita, known as the "Jnana-Vijnana Yog” is of great importance. This chapter begins with Shree Krishna describing the material and spiritual dimensions of God’s energies. He then describes the four kinds of people who engage in His devotion and the other four who do not surrender to Him. Krishna further confirms that He is the ultimate truth and the highest authority. He possesses several divine attributes such as omnipotence, omnipresence, and omniscience. However, His divine Yogmaya power hides His imperishable nature and eternal divine form. 

As readers immerse themselves in the verses of the Bhagavad Gita, they gain clarity on the true nature of God and the path towards self-realization. The teachings in this chapter emphasize the significance of surrendering to the divine, cultivating a deep understanding of spirituality, and nurturing a pure and unwavering devotion that leads to eternal bliss.

Important Verses From Chapter 7 Of Srimad Bhagavad Gita

Verse- 2:

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषत: |

यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते || 2||

jnanam te ’ham sa-vijnanam idam vakshyamyasheshatah

yaj jnatva neha bhuyo ’nyaj jnatavyam-avashishyate


I shall reveal unto you, fully, the science behind this divine knowledge and wisdom in such a way that nothing more would be required to be told.


Krishna's declaration in this verse is significant because it emphasizes the importance of self-realization and spiritual wisdom. He assures Arjuna that once he attains this knowledge, there will be no more mysteries for him to unravel. By comprehending the teachings of the Gita, Arjuna will gain a comprehensive understanding of both the material and spiritual aspects of existence.

Furthermore, Krishna's words highlight the unique position he holds as the supreme personality and the ultimate guide. He presents himself as the source of all knowledge, leaving no room for doubt. 

God is the generator (creator), originator, and destroyer of this universe – it is ultimately absorbed in God himself- this is Gyan (knowledge).  And everything is God, or God is everywhere; having such knowledge is Vigyan (science).

When Shri Krishna says, “I am everywhere, in everyone, at all times and of everyone” – this is knowledge. Meaning- I am here too, hence there is no need to search for me elsewhere, I am in you and I am yours too, hence there is no need to look for me in others, I am present at this very moment, so there is no need to search for me at any other time - this is science. 

By trusting in Krishna's teachings and surrendering oneself to his divine guidance, one can attain true enlightenment.

Verses 4 and 5:

भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च |

अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा || 4||

bhumir-apo nalo vayuh kham mano buddhir eva cha

ahankara itiyam me bhinna prakritir ashtadha

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् |

जीवभूतां महाबाहो ययेदं धार्यते जगत् || 5||

apareyam itas tvanyam prakritim viddhi me param

jiva-bhutam maha-baho yayedam dharyate jagat


Earth, water, fire, air, space, mind, intellect, and ego—these are eight components of material (APARA- अपरा) energy – my subsidiary energy. 

But beyond it, I possess a superior (PARA- परा) energy, known as Jiva shakti (the Soul energy), which comprises the embodied souls, the basis of life in this world.


1. God has created this universe with the help of his two energies- Para Prakriti and Apara Prakriti, the temperament of God.

Para (Chetan-चेतन)- is nothing but the tiniest portion of God known as the ‘Jeeva’ - it is conscious, superior and changeless. It is absolute, invariable, and irrevocable. It can’t be separated from the God.

Apara (jadd- जड़) is inferior, motionless, and revocable.

2. Earth, water, fire, air, space – are known as the five fundamental elements or  Panch Mahabhut (पंच महाभूत) or elements of the Gross body, whereas the other three - Mind, intellect, and Ego (मन, बुद्धि और अहंकार) comprise Suksham (subtle) body.  

3. The fact is that this world is being destroyed every moment. Hence the superficial relationship with it is also being inevitably ruined. Despite this, as long as there seems to be happiness in the world, the alleged relationship with it seems to be everlasting. That's why it is felt that this world is accomplished even though it is unachievable and God seems to be inaccessible even though it is already achieved. As soon as this apparent relationship with the world is smashed, one would feel the real affiliation with God. In this way, the ego, assumed from the false relationship with matter, is wrecked.

There are two sides to the Ego: the first is the world (Apara Prakriti) and the second is- the Jiva (Para Prakriti). But instead of accepting that Supreme Soul, the Jiva accepts his Apara Prakriti and absorbs him in the form of the world thereby falling into the bondage or circle of birth and death.

Verse – 7:                                          

मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय |

मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव || 7||

mattah parataram nanyat kinchid asti dhananjaya

mayi sarvam idam protam sutre mani-gana iva


“O Arjuna, there is nothing superior or higher than me, everything rests in Me, as pearls are strung on a thread.”


This world has been originated by God, exists in God, and shall merge in God. Therefore, there is no distinct entity in the world except God. God is the principal source of everything in this world- be it any person, thing, event, or situation. 

Since God is the ultimate cause of everything, God is present in all forms - Vasudev Sarvam(वासुदेव: सर्वंम). 

In this verse, Shri Krishna emphasizes the omnipresence and supremacy of the ultimate reality, which he represents. He declares that there is no higher truth than Him. The analogy of pearls on a thread suggests that all aspects of creation are interconnected and dependent on the divine essence, just as pearls are strung together on a single thread. This verse highlights the concept of the divine being the underlying support and foundation of the entire universe.

Verses- 8 to 11

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: |

प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु || 8||   

raso ’ham apsu kaunteya prabhasmi shashi-suryayoh

pranavah sarva-vedeshu shabdah khe paurusham nrishu

पुण्यो गन्ध: पृथिव्यां च तेजश्चास्मि विभावसौ |

जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु || 9||

punyo gandhah prithivyam cha tejash chasmi vibhavasau

jivanam sarva-bhuteshu tapash chasmi tapasvishu

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् |

बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् || 10||

bijam mam sarva-bhutanam viddhi partha sanatanam

buddhir buddhimatam asmi tejas tejasvinam aham

बलं बलवतां चाहं कामरागविवर्जितम् |

धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ || 11||

balam balavatam chaham kama-raga-vivarjitam

dharmaviruddho bhuteshu kamo ’smi bharatarshabha


"O son of Kunti [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man."- Verse 8

"I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics."- Verse 9

"Know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful beings."- Verse 10

"O Lord of the Bharatas, I am the strength of the strong, devoid of passion and desire. I am sexual activity which is not contrary to religious principles."- Verse 11


Shri Krishna says that he is the taste in water. It is the intrinsic property of water to carry the taste of all substances; without water, there will be no taste. If we ever try putting a solid food item on our dry tongue, we will not get any taste. Only when the saliva in our mouth dissolves some part of the solid, do we start getting the taste as sensed by the taste buds on our tongue. 

Similarly, God is the radiance in the Moon and the Sun. He is the sound of Pranav or Om (ॐ) in the entire Vedas. Tripada Gayatri has emerged from Pranav and Vedatrayee has emerged from Gayatri. If Pranav is removed from the Vedas, then the Vedas will cease to be Vedas. 

He identifies himself with the sound of ether. Dharm, Artha, kama, and moksha- the abilities inherent in human beings are by God. These examples symbolize the pervasive nature of the divine in various aspects of creation.

Krishna further elaborates on his omnipresence by stating that he is the essential fragrance of the earth, the heat in the fire, the life force in all living beings, and the austerity in the practices of ascetics. This emphasizes the idea that the divine is not limited to a particular form but is inherent in all aspects of the universe.

In verse 10, Lord Krishna reveals that he is the fundamental source of the eternal seed of all existence. That is, God is the producer, shelter, and publisher of the entire world and is the cause of the world. He is the intelligence of the intelligent and the strength of powerful beings. This emphasizes the idea that all aspects of creation derive their existence, intelligence, and power from the ultimate reality represented by Krishna.

Krishna declares that he is the strength of the strong, a force deprived of desires and cravings. Now we should understand what is this strength or force.

When there is pure, innocent enthusiasm and passion within oneself without desires and attachments while doing the most challenging job – then that environment is called force. This force is the mold of God. But, if there are desires in the work, then that force will be known as the demonic.

Engaging in sexual activity solely for sensual pleasure, without adhering to any guiding principles, is perceived as beastly. However, when conducted for procreation within the framework of scriptural guidelines, it is considered a virtuous practice for householders. In this context, Shri Krishna emphasizes that within the institution of marriage, controlled, virtuous, and purposeful sexual activity aligns with the prescribed principles.


Shloka – 16


चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन |

आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ || 16||


chatur-vidha bhajante mam janah sukritino ’rjuna

arto jijnasur artharthi jnani cha bharatarshabha



Four kinds of pious devotees are engaged in My devotion—the distressed, the seekers of knowledge of the absolute, the desirer of worldly possessions, and the inquisitive.


In this verse, Lord Krishna describes four types of individuals who turn to devotional service or spiritual practices. These are:

The Distressed (Artha): Those who are facing difficulties in life often turn to the divine for solace and assistance. In times of suffering, individuals seek a higher power for comfort and support.

The Desirer of Wealth (Artharthi): Some individuals approach the divine with material desires, seeking wealth, success, or prosperity. They recognize the higher power as the source of abundance and wish to fulfill their material aspirations through devotion.

The Inquisitive (Jijnasu): Those who are curious and have a genuine interest in understanding the nature of existence, spirituality, and the divine also engage in devotional service. They seek knowledge and wisdom to comprehend the deeper aspects of life.

He Who is Searching for Knowledge of the Absolute (Gnani): Individuals on a quest for the ultimate truth and knowledge of the Absolute turn to devotional service. They have a sincere desire to understand the profound truths of existence and the nature of reality.

Here is a very nice tale to understand the true meaning of these four types of Bhaktas: 

Four children were playing football when their father arrived bringing some mangoes. As soon as they saw the mangoes, one son simply started asking for one, and the second boy started crying to get the fruit. The father then gave one mango each to both of them. 

The third boy neither cried nor asked for the mango- he only looked at the mango and the fourth boy did not even look at the mango, instead continued playing like before. Nevertheless, Father gave a mango each to both of them. In this way all four children got mangoes.

Here, the boy who asked for mangoes was an Artharthi (wealth-needy) person, the boy who cried was distressed, the one who only looked at the mangoes was curious and the boy who kept playing without caring about the mangoes was a knowledgeable person. 

Lord Krishna highlights that all these individuals, despite their diverse motivations, are considered pious because they are inclined toward devotional service. The verse recognizes the various paths that lead people to spirituality and emphasizes that the divine accepts and welcomes seekers with different motivations.

This teaching encourages a broad perspective on spirituality, acknowledging that individuals may approach the divine for a variety of reasons, and their sincere efforts are recognized and valued on the spiritual path.

Shloka- 19

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते |

वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: || 19||

bahunam janmanam ante jnanavan mam prapadyate

vasudevah sarvam iti sa mahatma su-durlabhah


After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.


The human birth, which is the origin of all the births, is the last birth on this land. 

It must be well remembered that the evils and sins committed in human birth never end fully even after being traumatized through various births and hells. 

These still remain and hence this is the Adi-janm (very first or starting birth) of all the births. 

One can destroy all his sins and transgressions and could benefit himself through attaining God only in a human birth. Hence this is also the last birth of all the births. 

If this is not the grace of god, then what else is it? When will a human being attain greater freedom than this?

Therefore, one should not misuse this freedom, do not act self-willed, or act opposite to God and the scriptures. 

Through Gita, Krishna has openly stated that even the most wicked men or women belonging to any of the four classes of castes – who take refuge or shelter in God, could attain the supreme state.

‘Vasudev sarvam' means whatever is visible in this world is the manifestation of God. Apart from God, neither there had been, nor is and nor would be any other sovereign entity in the universe. Everyone is in the state of God. Krishna himself says that whatever is being consumed eaten or munched through mind, speech, vision, and other senses, is nothing but the God himself. 

There is no nonentity other than him– this is the principle. – This is the life of a Gyani Bhakta or Mahatma, who persists only in God. 

Nothing more is left for him to do, know, or achieve. Thus, wherever a loving devotee of God, captivated in the divine spirit roams – even his sight, his feel, his discourse, etc. have a great impact on the living beings.


Shloka – 22 and 23


स तया श्रद्धया युक्तस्तस्याराधनमीहते |

लभते च तत: कामान्मयैव विहितान्हि तान् || 22||

sa taya shraddhaya yuktas tasyaradhanam ihate

labhate cha tatah kaman mayaiva vihitan hi tan


अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् |

देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि || 23||

antavat tu phalam tesham tad bhavatyalpa-medhasam

devan deva-yajo yanti mad-bhakta yanti mam api


Meaning and Explanation:

When a devotee worships a specific otherworldly deity with a desire and faith provided by Krishna, he acquires that desire. But that deity considers the fulfillment of his desire by his particular deity. The fact is otherwise. Actually, these deities work just like government employees. They are given certain special but limited rights and have the power to sanction only up to a limit, hence they can give only that much, not more. On the other hand, God's authority is limitless and infinite. Therefore, as a matter of fact, those deities have only Krishna’s power, and by his enacted rules they have fulfilled those wishes. 

The fruit gained by those people of low intellect is fragile, unstable, and perishable. 

Now a point arises here as to who are the low-intellect people. They :

1. follow otherworldly gods or deities and

2. consider Lord Krishna as lower than other deities - even parallel to an ordinary being.  

However, they can get everlasting rewards in two ways - 

firstly, they must worship their corresponding deities selflessly, i.e. without any desires, and 

secondly, they should not consider those deities as separate from Lord Krishna and their worship must reflect them in the form of Krishna itself. This way, even if their so-called desires remain, they will get everlasting outcomes, in another sense, they would also attain Krishna, the God.


It is a rule that by worshiping Krishna, one evokes an eternal relationship with him, because the bond with God is ceaseless.

Therefore, once on attaining God, they would not fall within the circle of birth-death( janm-mrityu). On the other hand, the association with the deities is not permanent because it is born out of karma.  Therefore, after gaining deities world, one has to come back to this world or is trapped in the vice circle of death and birth.

We must remember that worshipping Krishna is very simple. There is no need to follow any hard and fast rules or regulations. The only requirement is inner, pure emotions. They only play the dominant or supreme part in it.


Shloka – 29


जरामरणमोक्षाय मामाश्रित्य यतन्ति ये |

ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम् || 29||

jara-marana-mokshaya mam ashritya yatanti ye

te brahma tadviduh kritsnam adhyatmam karma chakhilam



Those who try to take my shelter, striving to get liberation from old age and death, come to know the Brahman, complete spirituality, and the entire field of karmic action.




It should be kept in mind that even after attaining liberation or enlightenment, both- the old-age as well as death are certain to be faced by each and everybody in this world. But both these circumstances would not make him miserable and displeased. Instead, he will become fearless and audacious.

When a man consents solidarity with the body (‘I am this’), then on his body getting old, he believes that 'I have become old' and when the body dies, he believes that 'I will die'. His belief responds to the principle of  'I am the body and this body is mine'. When the man becomes free from 'I' and 'mine', then he will also be liberated from old age, death, etc. In this way, we conclude that the main cause of the birth-death circle is the ‘affiliation with this body’.


Here in this shloka, two main points have been pointed out:

(i) One should do his job diligently as per the directives of the scriptures and 

(ii) contemplate God as the only motivator or cause for the survival and attainment of that work.

 Those who make endeavors by taking shelter in God and are not bulging of their own forte are exceptional and outstanding; they come to know the true and thorough form of God. 

They then believe and experience that the soul and the body are separate and not the one. 

One becomes aware not only of his form but also of the nature of all the immovable and movable objects of the world.

He also becomes aware of the fact that all actions, deeds, and materials are changeable and destroyable. 

All the deeds have their launch and an end and all things also have their own beginning and destruction, pattern and farewell. 

Action and matter are not permanent. That means he realizes what God has said, 'The absolute world is bursting with me (Gita 7/7) and everything is ‘Vasudeva’(Gita 7/19).






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