साधिभूताधिदैवं मां साधियज्ञं च ये विदुः ।प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥
sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥprayāṇakāle’pi ca māṁ te viduryuktacetasaḥ
Because they know Me and know at the same time the material and the divine nature of being and the truth of the Master of sacrifice, they keep knowledge of Me also in the critical moment of their departure from physical existence and have at that moment their whole consciousness in union with Me (the Purushottama).
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
An integral knowledge in our self-giving is the first condition of its effective force. And therefore we have first of all to7·3 know this Purusha in all the powers and principles of his divine existence, tattvataḥ, in the whole harmony of it, in its eternal essence and living process. But to the ancient thought all the value of this knowledge, tattvajñāna, lay in its power for release out of our mortal birth into the immortality of a supreme existence. The Gita therefore proceeds next to show how this liberation too in the highest degree is a final outcome of its own movement of spiritual self-fulfilment. The knowledge of the Purushottama, it says in effect, is the perfect knowledge of the7·29 Brahman. Those who have resort to Me as their refuge, mām āśritya, their divine light, their deliverer, receiver and harbourer of their souls, those who turn to Me in their spiritual effort towards release from age and death, from the mortal being and7·29–30 its limitations, says Krishna, come to know that Brahman and all the integrality of the spiritual nature and the entirety of Karma. And because they know Me and know at the same time the material and the divine nature of being and the truth of the Master of sacrifice, they keep knowledge of Me also in the critical moment of their departure from physical existence and have at that moment their whole consciousness in union with Me. Therefore they attain to Me. No longer bound to the mortal existence, they reach the very highest status of the Divine quite as effectively as those who lose their separate personality in the impersonal and immutable Brahman. Thus the Gita closes this important and decisive seventh chapter.
Here we have certain expressions which give us in their brief sum the chief essential truths of the manifestation of the supreme Divine in the cosmos. All the originative and effective aspects of it are there, all that concerns the soul in its return to integral self-knowledge. First there is that Brahman, tad brahma; adhyātma, second, the principle of the self in Nature; adhibhūta and adhidaiva next, the objective phenomenon and subjective phenomenon of being; adhiyajña last, the secret of the cosmic principle of works and sacrifice. I, the Purushottama (māṁ viduḥ), says in effect Krishna, I who am above all these things, must yet be sought and known through all together and by means of their relations,—that is the only complete way for the human consciousness which is seeking its path back towards Me. But these terms in themselves are not at first quite clear or at least they are open to different interpretations, they have to be made precise in their connotation, and Arjuna the disciple at once asks8·1–2 for their elucidation. Krishna answers very briefly,—nowhere does the Gita linger very long upon any purely metaphysical explanation; it gives only so much and in such a way as will make their truth just seizable for the soul to proceed on to experience. By that Brahman, a phrase which in the Upanishads is more than once used for the self-existent as opposed to the phenomenal being, the Gita intends, it appears, the immutable self-existence which is the highest self-expression of the Divine and on whose unalterable eternity all the rest, all that moves and evolves, is founded, akṣaraṁ paramam. By adhyātma it means svabhāva, the spiritual way and law of being of the soul in the supreme Nature. Karma, it says, is the name given to the creative impulse and energy, visargaḥ, which looses out things from this first essential self-becoming, this Swabhava, and effects, creates, works out under its influence the cosmic becoming of existences in Prakriti. By adhibhūta is to be understood all the result of mutable becoming, kṣaro bhāvaḥ. By adhidaiva is intended the Purusha, the soul in Nature, the subjective being who observes and enjoys as the object of his consciousness all that is this mutable becoming of his essential existence worked out here by Karma in Nature. By adhiyajña, the Lord of works and sacrifice, I mean, says Krishna, myself, the Divine, the Godhead, the Purushottama here secret in the body of all these embodied existences. All that is, therefore, falls within this formula.
