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Bhagavad Gita Chapter 7 Verse 14

भगवद् गीता अध्याय 7 श्लोक 14

दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।7.14।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 7.14)

।।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।

हिंदी अनुवाद - स्वामी तेजोमयानंद

।।7.14।। यह दैवी त्रिगुणमयी मेरी माया बड़ी दुस्तर है। परन्तु जो मेरी शरण में आते हैं वे इस माया को पार कर जाते हैं।।

हिंदी टीका - स्वामी रामसुख दास जी

।।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 सम्बन्धविच्छेद नहीं कर सकते।दुरत्यय कहनेका तात्पर्य है कि ये मनुष्य अपनेको कभी सुखी और कभी दुःखी कभी समझदार और कभी बेसमझ कभी निर्बल और कभी बलवान् आदि मानकर इन भावोंमें तल्लीन रहते हैं। इस तरह आनेजानेवाले प्राकृत भावों और पदार्थोंमें ही तादात्म्य ममता कामना करके उनसे बँधे रहते हैं और अपनेको इनसे रहित अनुभव नहीं कर सकते। यही इस मायामें दुरत्ययपना है।यह गुणमयी माया तभी दुरत्यय होती है जब भगवान्के सिवाय गुणोंकी स्वतन्त्र सत्ता और महत्ता मानी जाय। अगर मनुष्य भगवान्के सिवाय गुणोंकी अलग सत्ता और महत्ता नहीं मानेगा तो वह इस गुणमयी मायासे तर जायगा।मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते मनुष्योंमेंसे जो केवल मेरी ही शरण होते हैं वे इस मायाको तर जाते हैं क्योंकि उनकी दृष्टि केवल मेरी ही तरफ रहती है तीनों गुणोंकी तरफ नहीं। जैसा कि पहले वर्णन किया है सत्त्व रज और तम ये तीनों गुण न मेरेमें हैं और न मैं उनमें हूँ। मैं तो निर्लिप्त रहकर सभी कार्य करता हूँ। इस प्रकार जो मेरे स्वरूपको जानते हैं वे गुणोंमें नहीं फँसते इस मायासे तर जाते हैं। वे गुणोंका कार्य मनबुद्धिका किञ्चिन्मात्र भी सहारा नहीं लेते। क्यों नहीं लेते क्योंकि वे इस बातको जानते हैं कि प्रकृतिका कार्य होनेसे मनबुद्धि भी तो प्रकृति हैं। प्रकृतिकी क्रियाशीलता प्रकृतिमें ही है। जैसे प्रकृति हरदम प्रलयकी तरफ जा रही है ऐसे ही ये मनबुद्धि भी तो प्रलयकी तरफ जा रहे हैं। अतः उनका सहारा लेना परतन्त्रा ही है। ऐसी परतन्त्रता बिलकुल न रहे और परा प्रकृति (जो कि परमात्माका अंश है) केवल परमात्माकी तरफ आकृष्ट हो जाय तथा अपरासे सर्वथा विमुख हो जाय यही भगवान्के सर्वथा शरण होनेका तात्पर्य है।यहाँ मामेव कहनेका तात्पर्य है कि वे अनन्यभावसे केवल मेरे ही शरण होते हैं क्योंकि मेरे सिवाय दूसरीकोई सत्ता है ही नहीं।कई साधक मेरे शरण तो हो जाते हैं परन्तु केवल मेरे ही शरण नहीं होते। इसलिये कहा कि जो मामेव केवल मेरी ही शरण लेते हैं वे तर जाते हैं। मायाकी शरण न ले अर्थात् हमारे पास रुपयेपैसे चीजवस्तु आदि सब रहें पर हम इनको अपना आधार न मानें इनका आश्रय न लें इनका भरोसा न करें इनको महत्त्व न दें। इनका उपयोग करनेका हमें अधिकार है। इनपर कब्जा करनेका हमें अधिकार नहीं है। इनपर कब्जा कर लेना ही इनके आश्रित होना है। आश्रित होनेपर इनसे अलग होना कठिन मालूम देता है यह वास्तवमें दुरत्ययपना है। इस दुरत्ययपनासे छूटनेके लिये ही उपाय बताते हैं मामेव च प्रपद्यन्ते।शरीर इन्द्रियाँ आदि सामग्रीको अपनी और अपने लिये न मानकर भगवान्की और भगवान्के लिये ही मानकर भगवान्के भजनमें उनके आज्ञापालनमें लगा देना है। अपनेको इनसे कुछ नहीं लेना है। इनको भगवान्में लगा देनेका फल भी अपनेको नहीं लेना है क्योंकि जब भगवान्की वस्तु सर्वथा भगवान्के अर्पण कर दी अर्थात् उसमें भूलसे जो अपनापन कर लिया था वह हटा लिया तब उस समर्पणका फल हमारा कैसे हो सकता है यह सब सामग्री तो भगवान्की सेवाके लिये ही भगवान्से मिली है। अतः इसको उनकी सेवामें लगा देना हमारा कर्तव्य है हमारी ईमानदारी है। इस ईमानदारीसे भगवान् बड़े प्रसन्न हो जाते हैं और उनकी कृपासे मनुष्य मायाको तर जाते हैं।अपने पास अपनी करके कोई वस्तु है नहीं। भगवान्की दी हुई वस्तुओंको अपनी मानकर अपनेमें अभिमान किया था यह गलती थी। भगवान्का तो बड़ा ही उदार एवं प्रेमभरा स्वभाव है कि वे जिस किसीको कुछ देते हैं उसको इस बातका पता ही नहीं लगने देते कि यह भगवान्की दी हुई है प्रत्युत जिसको जो कुछ मिला है उसको वह अपनी और अपने लिये ही मान लेता है। यह भगवान्का देनेका एक विलक्षण ढंग है। उनकी इस कृपाको केवल भक्तलोग ही जान सकते हैं। परन्तु जो लोग भगवान्से विमुख होते हैं वे सोच ही नहीं सकते कि इन वस्तुओंको हम सदा पासमें रख सकते हैं क्या अथवा वस्तुओंके पास हम सदा रह सकते हैं क्या इन वस्तुओंपर हमारा आधिपत्य चल सकता है क्या इसलिये वे अनन्यभावसे भगवान्के शरण नहीं हो सकते।इस श्लोकका भाव यह हुआ कि जो केवल भगवान्के ही शरण होते हैं अर्थात् जो केवल दैवी सम्पत्तिवाले होते हैं वे भगवान्की गुणमयी मायाको तर जाते हैं। परन्तु जो भगवान्के शरण न होकर देवता आदिके शरण होते हैं अर्थात् जो केवल आसुरी सम्पत्तिवाले (प्राणपिण्डपोषणपरायण सुखभोगपरायण) होते हैं वे भगवान्की गुणमयी मायाको नहीं तर सकते। ऐसे आसुर स्वभाववाले मनुष्य भले ही ब्रह्मलोकतक चले जायँ तो भी उनको (ब्रह्मलोकतक गुणमयी माया होनेसे) वहाँसे लौटना ही पड़ता है जन्मनामरना ही पड़ता है। सम्बन्ध  पूर्वश्लोकमें भगवान्ने यह बताया कि मेरे शरण होनेवाले सभी मायासे तर जाते हैं। अतः सबकेसब प्राणी मेरे शरण क्यों नहीं होते इसका कारण आगेके श्लोकमें बताते हैं।

हिंदी टीका - स्वामी चिन्मयानंद जी

।।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

English Translation - Swami Gambirananda

7.14 Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuge in Me alone cross over this Maya.

English Translation - Swami Sivananda

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.

English Translation - Dr. S. Sankaranarayan

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.

English Commentary - Swami Sivananda

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)

English Translation of Sanskrit Commentary By Sri Shankaracharya's

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:

English Translation of Commentary - Dr. S. Sankaranarayan

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.

English Translation of Ramanuja's Sanskrit 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 Lords 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?

Commentary - Chakravarthi Ji

“Then how will they be delivered from this bewilderment of the three modes?” The word daivi comes from deva, which means “those who sport with sense enjoyment.” It refers to the jivas. Thus daiva makes it possessive: that belonging to the jivas for their pleasure. Daivi therefore means that which bewilders the jivas. This maya is the bewilderer of the jivas who enjoy sense objects (daivi). It is made of the gunas, and by implication, it is a great noose of three strands (guna means rope). This maya, the external energy, belongs to me, the Supreme Lord. It is difficult to surpass. As a noose, it is impossible for anyone to untie or to cut. Touching his chest, the Lord says, “Have faith in my words. Anyone who surrenders unto me, the form of Syamasundara, crosses over this maya.”

Rudra Vaishnava Sampradaya - Commentary

The question may arise as to who are those who are able to know Lord Krishna. To answer this the word daivi meaning divine is used. This divine, supernatural and wonderfully marvellous illusion of the Supreme Lord constituted of the power of Lord Krishna, consisting of the products of the gunas being the modes of goodness, passion and ignorance is extremely difficult to surmount. This is a well known fact and is proven by the fact that only a very minuscule portion of humanity surmount this maya or illusory impressions superimposed upon the mind in every generation. Yet it is also a fact that those who take exclusive shelter of Lord Krishna with loving affection in unwavering devotion are the only ones to cross over this insurmountable illusion that is otherwise impossible to navigate and by accepting His shelter they come to learn Him as He is. This is the purport.

Brahma Vaishnava Sampradaya - Commentary

Why has the delusion of maya or illusory impressions superimposed upon the mind been unable to be overcome since time immemorial? Lord Krishna reveals that it is because it is daivi meaning divine is this illusion. This is the purport. Illusion is that which beguiles and bewilders people. Maya by her activity of permeating creation deludes all people by her potent power of allusion which causes all people to follow desire and sense gratification. Therefore definitions of daivi yields such explanations as: lustrous, sport or play, desire to conquer, splendour, adoration, pleasure, imagination, brilliance and movement. But why is this maya divine? It is because it is under the control of the Supreme Lord and He alone is its controller. The Vyasa Yoga states that: Sri the Goddess of Fortune Laxsmi, Bhu the Goddess of the Earth and Durga the external material energy are the distinct forms of this grand illusion. Regarding Sri Laxsmi, she does not partake of the endless energies of the Supreme Lord as she has taken complete shelter in Him. Because of such propensity Brahma, Rudra and all the demigods do not possess even a minor portion of her manifestation. Having received the grace of the Supreme Lord by taking complete refuge within Him nothing can ever overcome her power. But yet the question will still persist of how can this maya be overcome? To answer this Lord Krishna replies with the words: mam eva ye prapadyante meaning only those who surrender unto Him. Those who renounce all else and take exclusive shelter of Him alone can surmount this maya. Those who humbly serve and devoutly worship the spiritual master in adoration, such worship surely reaches unto the Supreme Lord because they have realised that their holy preceptors greatness is due to the fact that the Supreme Lord has manifested within His heart. The Narada Purana states: The madhya or intermediate humans duly propitiate the holy preceptor due to the Supreme Lord manifesting within him. The uttama or topmost human beings propitiate all beings as they recognise the Supreme Lord in all beings. In the Bhagavat Purana it states: That the Supreme Lord through the form of consciousness which pervades the mind of the spiritual master teaches the humble aspirant true wisdom about Himself.

Shri Vaishnava Sampradaya - Commentary

Those evolved beings who by chance or determination surrender themselves to the Supreme Lord Krishna exclusively as their sole refuge and protector, He who is the most merciful. He who is the most magnanimous, He who is the only one to be depended on, He who is the shelter of all creation; only those so fully surrendered will be able to navigate the tempestuous oceans of maya or illusory impressions superimposed upon the mind. In concise language such surrendered souls circumvent maya by exclusively devoting themselves to the Supreme Lord Krishna.

Kumara Vaishnava Sampradaya - Commentary

Those evolved beings who by chance or determination surrender themselves to the Supreme Lord Krishna exclusively as their sole refuge and protector, He who is the most merciful. He who is the most magnanimous, He who is the only one to be depended on, He who is the shelter of all creation; only those so fully surrendered will be able to navigate the tempestuous oceans of maya or illusory impressions superimposed upon the mind. In concise language such surrendered souls circumvent maya by exclusively devoting themselves to the Supreme Lord Krishna.

Transliteration Bhagavad Gita 7.14

Daivee hyeshaa gunamayee mama maayaa duratyayaa; Maameva ye prapadyante maayaametaam taranti te.

Word Meanings Bhagavad Gita 7.14

daivī—divine; hi—certainly; eṣhā—this; guṇa-mayī—consisting of the three modes of nature; mama—my; māyā—one of God’s energies. It that veils God’s true nature from souls who have not yet attained the eligibility for God-realization; duratyayā—very difficult to overcome; mām—unto me; eva—certainly; ye—who; prapadyante—surrender; māyām etām—this Maya; taranti—cross over; te—they