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Bhagavad Gita Chapter 7 Verse 30

भगवद् गीता अध्याय 7 श्लोक 30

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः।।7.30।।

English Translation - Swami Gambirananda

7.30 Those who know me as existing in the physical and the divine planes, and also in the context of the sacrifice, they of concentrated minds know Me even at the time of death.

English Translation - Swami Sivananda

7.30 Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods) and the Adhiyajna (pertaining to the sacrifice) know Me even at the time of death, steadfast in mind.

English Translation - Dr. S. Sankaranarayan

7.30. Those who realise Me as one [identical] with what governs the beings, deities and with what governs the sacrifices-they, even at the moment of their journey, experience Me, with their mastering the Yoga.

English Commentary - Swami Sivananda

7.30 साधिभूताधिदैवम् with the Adhibhuta and the Adhidaiva together? माम् Me? साधियज्ञम् with the Adhiyajna? च and? ये who? विदुः know? प्रयाणकाले at the time of death? अपि even? च and? माम् Me? ते they? विदुः know? युक्तचेतसः steadfast in mind.Commentary They who are steadfast in mind? who have taken refuge in Me? who know Me as the knowledge of elements in the physical plane? as the knowledge of the gods in the celestial or mental plane? as the knowledge of the sacrifice in the realm of sacrifice? are not affected by death. They do not lose their memory. They continue to keep up the consciousness of Me even at the time of their departure from this world. Those who worship Me along with these three know Me even at the time of death. (Cf.VIII.25)(This chapter is known by the names Vijnana Yoga and Jnana Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the Science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the seventh discourse entitledThe Yoga of Wisdom and Realisation. ,

English Translation of Sanskrit Commentary By Sri Shankaracharya's

7.30 Ye, those who; viduh, know; mam, Me; sa-adhi-bhuta-adhidaivam, as existing in the physical and the divine planes; ca, and also; sa-adhiyajnam, as existing in the context of the sacrifice; te, they; yukta-cetasah, of concentrated minds-those who have their minds absorbed in God; viduh, know; mam, Me; api ca, even; prayanakale, at the time of death. [For those who are devoted to God, there is not only the knowledge of Brahman as identified with all individuals and all actions (see previous verse), but also the knowledge of It as existing in all things on the physical, the divine and the sacrificial planes. Those who realize Brhaman as existing in the context of all the five, viz of the individual, of actions, of the physical,of the divine, and of the sacrifices-for them with such a realization there is no forgetting, loss of awareness, of Brahman even at the critical moment of death.]

English Translation of Commentary - Dr. S. Sankaranarayan

7.30 Yesam etc. upto yukta-cetasah. Those, in whom the darkness (ignorance) has totally vanished, and the Self is well secured due to the decaying of the good and bad effects of actions-they break off the canopy of their [castle of the] mighty delusion and realise everything as the Brahman studded (purified) with the rays of the Bhagavat, emerging out of the darkness of old age and death; and realise what governs the Self, the beings, the deities and the sacrifices are all My own different aspects. They also experience Me at the time of their journey, on account of their having internal organ permanently immersed in the thought of the Bhagavat. For, those who remember the Bhagavat even earlier, since their birth-they at the last momnet would very well remember the Absolute Lord. [Hence] it is good to simply keep silent with regard to those who opine What is the use of worshiping since [the time of] birth ?

English Translation of Ramanuja's Sanskrit Commentary

7.30 Here, other alified persons distinct from those already mentioned (i.e., those who desire Kaivalya) are to be understood, because of the mention again of the term those (ye). Even though the declaration - those seekers of fortune who know Me as being connected with the higher material entities (Adhibhuta) and with that which is higher to divinities (Adhidaiva) i.e., the self in Its lordship - resmles a repetition, it is really an injunction on account of the meaning not being known otherwise. The statement of knowing Me as being connected with the sacrifice is also enjoined as an injunction for all the three types of differently alified aspirants (those who aspire for Kaivalya, wealth and liberation) without any difference, because of the nature of the subject matter, that being sacrificial. None of the three types of aspirants can give up the performance of the great sacrifices and other rituals in the form of periodical and occasional rituals. They know Me at the hour of death in a way corresponding with their objectivies. Because of the term ca (too) in they too, those who have been mentioned before as striving for release from old age and death are also to be understood along with the others as knowing Me at the hour of death. By this, even the Jnanin knows Me as being connected with the sacrifice on account of the nature of the meaning of the subject treated (i.e., sacrifice). They also know Me even at the hour of death in a way corresponding with their objective. The purport is that, besides the others mentioned earlier like the knower of the Self, those others who are now described as knowing Him with Adhibhuta, Adhidaiva and Adhiyajna are to be included among those who will know Him at the time of death.

Commentary - Chakravarthi Ji

Those who develop such knowledge of me by the influence of devotion to me maintain that knowledge even at the time of death. It is not like the intelligence of others, established by karma, which varies according to the future body. The terms adhibhuta, adhidaiva and adhiyajna will be explained in the next chapter. The devotees alone, enumerated as six types, who know the truth about the Lord, cross over maya. This has been presented as the meaning of the chapter.

Rudra Vaishnava Sampradaya - Commentary

For such enlightened beings there is not the slightest anxiety nor is there any lapse in their yoga or perfection of the science of the individual consciousness attaining communion with the ultimate consciousness even when afflicted by death. This is what Lord Krishna means by the words prayana- kale api meaning even at the time of death, those who know Him as the Ultimate Personality, the Supreme absolute controller of all existence material and spiritual. The meaning of sa adhibhuta-adhidaivam is Lord Krishnas magnificent rulership of all phases of phenomena and creation and will be explained in detail in chapter eight. Those who know the Supreme Lord Krishna together with what concerns adhibhutas or all embodied beings, with what concerns adhidaivam or the 33 crores equalling 330 million demi-gods throughout creation in charge of universal management in the millions of myriad of universes; and what concerns adhiyagna or worship and propitiation to the Supreme Lord; such elevated and enlightened beings focusing their minds solely on Lord Krishna in one-pointed meditation. So much so that they are one with Him even at the time of passing away during the moment of death. Even at the exact moment of death Lord Krishnas devotees are not bewildered and perplexed and do not forget Him even for a half a second. Therefore there is no question of His devotees forgetting Him in normal circumstances. There is never a lapse during their yoga for Him because every action in which they perform is a meditation to and for Him exclusively so much do they depend upon Him. This is the purport. The knowledge of the brahman or spiritual substratum pervading all existence is attained without effort by the devotees of the Supreme Lord Krishna is clearly elucidated in this the seventh chapter entitled Paramahamsa Vijnana Yoga, Knowledge of the Ultimate Truth.

Brahma Vaishnava Sampradaya - Commentary

For the deliverance of old age and death this verse is being spoken and not for other desires. This is the purport. Attachment to moksa or the achieving liberation from the cycle of birth and death is commendable; but surely in no way is it prescribed or should it ever be construed that one should worship the Supreme Lord Krishna merely for the sake of moksa. This would be folly and erroneous as moksa is an insignificant aspiration compared to the aspiration for bhakti which is one pointed loving devotion to the Supreme Lord Krishna. The Narada Purana has elucidated on this point and confer that this verse does not apply to those who seek moksa only. This may be explained in a contrary way as follows: The knowledge of all the Vedas for the sake of the demigods, the knowledge of all the 330 million demigods for the sake of Lord Krishna and the knowledge of Lord Krishna for the sake of moksa, then moksa has no purpose at all. Such misconceptions belong to the fledgling intermediates who are just beginning their first lifetime as an aspirants. But for the mature devotees of many lifetimes there is nothing in all existence superior or more glorious then the Supreme Lord Krishna. Sublime devotion to the Supreme Lord Krishna without distraction and cessation, without desires and expectations, seeking nothing in return, when performed with concentrated meditation with awareness of the inherent eternal nature of the atma or soul within all sentient beings as being part of Him has been established down through the millenniums as the single most superior endeavour in a beings life. Thus is how the essence of communion with the Supreme Lord in bhakti has been eruditely explained in the Bhagavat Purana. Now begins the summation. The words te vidur mean those who know. This refers to the ekantins or those who by dint of their spiritual wisdom are singularly devoted to the Supreme Lord Krishna. He is the ultimate one to be aware of, the one without a second and the one who beyond a doubt is the Supreme and Ultimate Personality of all creation and created beings. In the Katha Upanisad I.II.XXIII it states: Only to that being who is singularly and exclusively devoted to the Supreme Lord does He reveal Himself to. The elevated and enlightened living entities who are singularly and exclusively devoted to the Supreme Lord Krishna are not in the least concerned about the old age and death of the physical body. But what they are very concerned about is the destination of the soul at the time of departure from the physical body which is known as death. Old age and death have reference only to the physical body and can never be applied to the atma or the immortal soul. The eternal atma being purely spiritual is what departs the physical body and has the inherent ability to transcend mortality.

Shri Vaishnava Sampradaya - Commentary

Here the words ye viduh meaning those who know repeats the plural pronoun ye in order to show that it does not apply to the votaries previously mentioned by ye in verse 29 because they are different. In this verse ye has an independent sense in as much as it is indicative of another class of aspirants. The aisvarya-arthi or those seeking fortune who know the Supreme Lord Krishna as identified with adhibhuta or all embodied beings as well as knowing Him the presiding diety of all adhidauiva or the 330 million demigods are requisite and verse 29 has no allusion. The knowledge of Lord Krishna as identified with adhi-yagna or propitiation in worship is knowledge which all three classes of aspirants have to acquire in general; because after Vedic initiation it is natural and obvious that the obligation to perform daily devotional duties as well as occasional special devotional duties falls upon all three classes equally. All three classes must also be able to remember Lord Krishna at the time of death. The quality of their remembrance being firmly fixed in their mind in accordance with the ideal which each class of aspirant considers to be the goal of their desires. That the class of aspirants who strive for liberation from old age and death referred to in verse 29 also are included in striving to remember Lord Krishna at the time of death is indicated by the conjunctive particle ca meaning and, which denotes all of them. The conclusion to be accepted from the mood and meaning of verses 29 and 30 is that it is a requisite that the jnani who is mature in spiritual wisdom will have his own cherished goal compatible with the goal of attaining the Supreme Lord Krishna and to know Him to be the presiding deity identified with adhi- yagna or the ultimate goal of all worship and propitiation. Then it is natural that one who constantly meditated upon Him in life will certainly have divine remembrance of Him at the time of death.

Kumara Vaishnava Sampradaya - Commentary

Here the words ye viduh meaning those who know repeats the plural pronoun ye in order to show that it does not apply to the votaries previously mentioned by ye in verse 29 because they are different. In this verse ye has an independent sense in as much as it is indicative of another class of aspirants. The aisvarya-arthi or those seeking fortune who know the Supreme Lord Krishna as identified with adhibhuta or all embodied beings as well as knowing Him the presiding diety of all adhidauiva or the 330 million demigods are requisite and verse 29 has no allusion. The knowledge of Lord Krishna as identified with adhi-yagna or propitiation in worship is knowledge which all three classes of aspirants have to acquire in general; because after Vedic initiation it is natural and obvious that the obligation to perform daily devotional duties as well as occasional special devotional duties falls upon all three classes equally. All three classes must also be able to remember Lord Krishna at the time of death. The quality of their remembrance being firmly fixed in their mind in accordance with the ideal which each class of aspirant considers to be the goal of their desires. That the class of aspirants who strive for liberation from old age and death referred to in verse 29 also are included in striving to remember Lord Krishna at the time of death is indicated by the conjunctive particle ca meaning and, which denotes all of them. The conclusion to be accepted from the mood and meaning of verses 29 and 30 is that it is a requisite that the jnani who is mature in spiritual wisdom will have his own cherished goal compatible with the goal of attaining the Supreme Lord Krishna and to know Him to be the presiding deity identified with adhi- yagna or the ultimate goal of all worship and propitiation. Then it is natural that one who constantly meditated upon Him in life will certainly have divine remembrance of Him at the time of death.

Transliteration Bhagavad Gita 7.30

Saadhibhootaadhidaivam maam saadhiyajnam cha ye viduh; Prayaanakaale’pi cha maam te vidur yuktachetasah.

Word Meanings Bhagavad Gita 7.30

sa-adhibhūta—governing principle of the field of matter; adhidaivam—governing principle of the celestial gods; mām—me; sa-adhiyajñam—governing principle of the Lord all sacrificial performances; cha—and; ye—who; viduḥ—know; prayāṇa—of death; kāle—at the time; api—even; cha—and; mām—me; te—they; viduḥ—know; yukta-chetasaḥ—in full consciousness of me