By: Rajendra Kapil

This chapter begins with Lord Krishna’s discourse on the Yoga of Knowledge and Wisdom (Jnana–Vijnana Yoga). That is why it is often referred to as the essence of divine knowledge and realization. Lord Krishna tells Arjuna that the knowledge he is about to share leaves nothing further to be known. Among millions, only a few yearn for such truth, and among those rare seekers, even fewer truly come to realize it.

O Arjuna, listen now. My nature is of two kinds—Apara (lower, material) and Para (higher, conscious). The material nature is visible and gross; everyone can see it. But my conscious nature is subtle—rarely perceived or understood. Only blessed devotees, through my grace, come to experience it. My Apara Shakti is divided into eight components: Earth, Water, Ether, Air, Fire, Mind, Intellect, and Ego.
My higher energy—the life force itself—is what animates all living beings. I am the root cause of all existence, and thus I reside in every being as the force of life. Living beings are governed by this force, yet I am not bound by it. Though I remain independent, I permeate every atom of this universe.

(The Lord’s Manifestation in Nature)

raso ’ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṁ nṛṣū
puṇyo gandhaḥ pṛthivyāṁ ca tejaś cāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu
bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam
buddhir buddhimatām asmi tejas tejasvinām aham

Translation:

O son of Kunti! I am the taste in water, the light in the moon and sun, the sacred syllable Om in all Vedic chants, the sound in space, and the strength of men. I am the pure fragrance of Earth, the heat of fire, the life force in all beings, and the austerity in ascetics.
O Partha, know Me as the eternal seed of all creatures. I am the intellect of the intelligent and the brilliance of the brilliant.

Lord Krishna now explains through examples how His presence can be seen in the world around us.
O Arjuna, I am present in water as taste, in the sun and moon as their light, in the Vedas as Om, in space as sound, and in fire as heat. I am the strength in the wind, the vigor in manhood, and the wisdom in the wise.

He then introduces the three Gunas (qualities)—Sattva (purity), Rajas (passion), and Tamas (inertia). The world runs on the interplay of these three. Through these, I manifest Maya, the divine illusion, in which the ignorant remain entangled. These Gunas are born of me, but I transcend them. I reside not in illusion but in the hearts of my true devotees.
The wise recognize my true nature and rise above the veil of Maya through realization.

daivī hy eṣā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te (Verse 14)

Translation:

This divine illusion of mine, made up of the three Gunas, is very difficult to overcome. But those who surrender unto Me alone can cross beyond it.

Those who worship Me with unwavering devotion do not get caught in this web of illusion. Maya is formidable, but only those who have surrendered at my feet can transcend it. Others remain entangled in this cycle of birth and death, caught in worldly delusion.

The Four Types of Devotees

catur-vidhā bhajante māṁ janāḥ sukṛtino ’rjuna
ārto jijñāsur arthārthī jñānī ca bharatarṣabha

In the above verse, Lord Krishna describes four kinds of devotees:

1. 1. Artharthi – Seeker of wealth and material benefit

1. 1. Jijnasu – The inquisitive seeker of truth

1. 1. Aarta – The distressed, praying for relief from suffering

1. 1. Jñani – The wise devotee, seeking nothing but the divine itself

The Artharthi prays for prosperity, the Jijnasu seeks to unravel the mysteries of divinity, the Aarta is in emotional or physical pain, seeking relief. But the Jñani—through knowledge, contemplation, and detachment—grasps the Lord’s true nature. Such a devotee remains unaffected by worldly highs and lows and strives ceaselessly toward union with the Divine.

udārāḥ sarva evaite jñānī tv ātmaiva me matam
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim (Verse 18)

Translation:

All these devotees are noble, but the Jñani is truly My very self. With a steady mind and devoted soul, he sees Me as his supreme goal and dwells in Me alone.

The Jñani bhakta is dearest to me. Why? Because he desires nothing in return—not pleasure, not success. His love is selfless, and so I care deeply for his joys and sorrows. I watch over him, always.

nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ
mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam (Verse 25)

Translation:

I am not revealed to everyone, being veiled by My divine Yoga-Maya. The ignorant fail to recognize Me as the unborn and eternal Supreme.

Here again, Krishna reminds us: I remain concealed by Maya and thus, many do not recognize Me. They mistake My divine incarnation as a mere mortal presence, bound by birth and death. But the Jñani, through wisdom, sees beyond this veil.

The world’s joys and sorrows, born of desire and aversion, continue to bewilder the ignorant. But the wise, detached from these dualities, pursue Me with faith, discipline, and unwavering intent. All their actions—be it tapasya, yajna, or any form of spiritual practice—are aimed at attaining Me. And I assist them, step by step, in reaching Me.

To understand this more clearly—just as steam, clouds, and ice are all forms of water, so too do I exist in all aspects of this world: Adhibhuta (material realm), Adhidaiva (divine realm), and Adhiyajna (sacrificial realm). These are all manifestations of Me in different forms. Those who understand this supreme secret, make my Vasudeva form the ultimate goal of their life—and strive tirelessly to attain it.

This, then, is the essence of Chapter Seven: The Yoga of Knowledge and Wisdom. It is extraordinary in its depth and clarity. Devotees make many efforts, but until the grace of the Lord descends, the final realization remains elusive.

Let us, like Arjuna, strive to understand the Divine form of the Lord and make every possible effort to attain it. I have full faith that the Lord will surely shower His grace upon us all.

“Jai Shri Krishna”