Chapter 7 in Full Detail

Minutes to read.

Summary of Bhagavad Gita Chapter 7

Analysis: In Chapter 7, Verses 12–15 and 20–23, the worship of the three Gunas—namely Rajogun Brahma Ji, Satgun Vishnu, and Tamgun Shiva Ji—as well as other minor gods and goddesses, is declared futile. Those who worship them are described as fools with a demonic nature, the lowest among men, and performers of evil deeds.

The Classification of Devotees and the Nature of Salvation

Gita Chapter 7, Verses 16–18: The Giver of the Gita provides information about his own devotees and the "state" (salvation) achieved through his practice. He mentions four types of devotees who worship him:

Arth: Those who worship in times of distress.
Artharthi: Those who worship for the sake of wealth.
Jigyasu: The inquisitive seekers.
Gyani: The learned/knowledgeable.

Among these, the Gyani is considered the best and is dear to the Speaker because he does not worship other deities but remains dedicated to Brahm alone. However, due to a lack of Tattva-Gyan (Complete Spiritual Knowledge), even these "noble Gyani souls" are situated in my (the Speaker's) Anuttam—meaning inferior or bad—state of salvation.

The Reason: In Gita 4:5, 2:12, and 10:2, the Giver of the Gita admits that he is perishable because he also undergoes birth and death. Consequently, his seekers will also remain in the cycle of birth and death.

Therefore, in Gita 18:62, the Giver of the Gita directs Arjuna to seek refuge in a Supreme God other than himself, stating that only by His grace will you attain Supreme Peace and the Sanatan Param Dham (the Eternal Supreme Abode). Consider this: as long as birth and death exist, a soul can never find true peace; the suffering of karma will persist. Supreme Peace is only attained when birth and death end forever.

The Rarity of the Tattvadarshi Saint

Gita Chapter 7, Verse 19: It is stated that a Saint who explains the glory and devotion of that Supreme God (Vasudev—the Omnipresent Sustainer) is extremely rare to find. In Gita 7:29, the Giver of the Gita further elaborates on this:

"Those who, taking shelter in my knowledge and understanding Tattva-Gyan from a Tattvadarshi Saint, are striving for liberation from old age (Jara) and death (Maran), they know that 'Tat Brahm' (That God), the entire spirituality, and all actions."

Clarifying "Tat Brahm"

In Gita Chapter 8, Verse 1, Arjuna asks the Giver of the Gita to resolve his doubt: "What is 'Tat Brahm'?"

The Giver of the Gita provides the answer in Chapter 8, Verses 3, 8, 9, 10, 20, 21, and 22:

That "Tat Brahm" is the "Param Akshar Brahm" (the Supreme Imperishable God).
He is the truly Immortal Lord who created all living beings and the universe.
He is the one who remains undestroyed even when all other beings and realms are destroyed.
One who performs His devotion ultimately attains Him.

After Knowing This, Nothing Else Remains to be Known

Gita Chapter 7, Verses 1–11: The Giver of the Gita (Brahm) says: "O Arjuna, the devotee who is completely attached to me and gains this knowledge will become fully enlightened. Through this wisdom, they will realize the true standing of every entity—from Shri Brahma, Shri Vishnu, and Shri Shiva up to Brahm and Param Akshar Brahm. They will then search for a Complete Saint to perform the devotion of Tat Brahm (the Supreme God). After understanding this, nothing else will remain to be known."

Among thousands of seekers, perhaps only one strives to truly know the Lord and realizes that I (the Speaker) am actually Kaal. Such a seeker then makes every possible effort to be liberated from the cycle of birth and death.

Evidence from Shrimad Devi Bhagwat Mahapuran

Source: Published by Gita Press Gorakhpur, edited by Shri Hanuman Prasad Poddar and Chiman Lal Goswami, Page 123.

It is recorded that Lord Shiva, while praising Durga (Goddess Prakriti), said: "O Shive! You are incredibly clever in creating the entire world. Mother! Earth, water, air, space, fire, the senses of knowledge and action, intellect, mind, and ego—all these are you. Your attributes (Gunas) are eternally capable of the creation, preservation, and destruction of this world. We (Brahma, Vishnu, and Shankar), born of those three Gunas, remain ready to perform our duties according to your laws."

The Eight-fold Nature and the Creation of Beings

Gita Chapter 18, Verses 4–6: The Speaker clarifies that his "Eight-fold Maya" is divided into:

Five elements (Earth, Water, Fire, Air, Ether)
Three internal factors (Mind, Intellect, Ego)

This is the Inert Nature (Jada Prakriti), which assists in the birth of all beings.

The Mind creates various desires, which are the root cause of rebirth.
The Five Elements form the physical body.
Mind, Intellect, and Ego form the subtle body.

Beyond this is the Conscious Nature (Durga/Prakriti). This same Durga takes three other forms—Maha-Lakshmi, Maha-Savitri, and Maha-Gauri—and through a husband-wife relationship with Kaal (Brahm), gives birth to the three sons:

Shri Brahma (endowed with Rajogun)
Shri Vishnu (endowed with Satgun)
Shri Shiva (endowed with Tamogun)

Later, through further manifestations as Savitri, Lakshmi, and Gauri, she marries these three deities and produces the souls for Kaal's world. This conscious nature (Sheranwali) is the partner through whom Kaal performs the creation of all beings (Evidence: Gita Chapter 14, Verses 3–5). The Gita Giver (Kaal) says: "I am the cause of the dissolution and creation of all beings in the world" (This is because Kaal is cursed to consume one lakh human-bodied beings every day).

The Web of Kaal

Gita Chapter 7, Verse 7: The Speaker says that the entire world is "strung" or bound within Me (Brahm).

Almighty Kabir Saheb Ji Maharaj says:

Sur nar munijan tetiis karodi | Bandhe sab Jyoti Niranjan dori ||

Meaning: The thirty-three crore deities, eighty-eight thousand sages, and all living beings are tied to the string of Kaal—the noose of karmic debt.

The Parental Origin of Brahma, Vishnu, and Shiva

Special Evidence from Gita Chapter 14, Verses 3–5: The Giver of the Gita, Kaal Brahm, clearly states:

Gita Chapter 14, Verse 3: "(Mama Brahm) My Brahm-nature (Mahat) is the womb of Prakriti (Durga). (Tasmin) In that (Yonih) womb, I place the seed. From that, all living beings are originated."
Gita Chapter 14, Verse 4: "O Arjuna! Whatever embodied beings are produced in all wombs, (Mahat) Prakriti (Durga) is their seed-bearing Mother, and (Aham Brahm) I, Brahm, am the (Beeja Pradah) seed-giving (Pita) Father."
Gita Chapter 14, Verse 5: "O Arjuna! Rajogun Brahma, Satgun Vishnu, and Tamgun Shiva—these three qualities (deities)—are (Prakriti Sambhavah) born from Prakriti (Durga). They bind the soul in the body according to the fruits of their karmas."

Conclusion: It is evident from these verses that Goddess Durga and Kaal Brahm, through their union, produce Brahma, Vishnu, and Shiva. This is further supported by the Shri Devi Mahapuran (Third Skand, Chapter 5, Verse 12), which confirms that Durga consorts with her husband, Kaal Brahm.

The Control of Kaal Over Human Ability

In Gita Chapter 7, Verses 7–11, Brahm states: "I am the taste in water, I am the radiance in the sun and moon, and I am the (Pranav) Omkara (OM) in the Vedas. I am the excellence in men and the cause of all beings. I am the brilliance of the brilliant and the intellect of the intelligent (I grant wisdom or cloud it at will). I am the penance of the ascetics and the strength of the strong."

Example 1: The Case of Arjuna

Kaal Brahm first empowered Arjuna to be a great warrior who defeated mighty legends. However, after the death of Shri Krishna at the hands of a hunter, Arjuna was escorting the widows of the Yadavas and Krishna’s 16,000 queens from Dwarka to Indraprastha. On the way, ordinary bandits (Bhils) attacked Arjuna, beat him, and abducted the women. At that moment, Kaal Brahm withdrew Arjuna's strength; he could not even lift his famous Gandiva bow.

Example 2: The Search for Sita

When Ravana abducted Sita, Shri Ram wandered the forests in distress, unable to discern who had taken his wife or where she was because Kaal Brahm had clouded his intellect. Yet, when Parvati (wife of Shiva) disguised herself as Sita to test him, Shri Ram immediately recognized her. In that moment, Kaal Brahm (the Gita Giver) had "opened" the intellect of Shri Ram (Vishnu).

Therefore, Verses 10–11 emphasize: "The strength of the strong and the intellect of the wise are in my (Kaal's) hands."

"What are the Three Gunas? (With Evidence)"

The three Gunas (qualities) are Rajogun Brahma Ji, Satgun Vishnu Ji, and Tamgun Shiva Ji. They are born from Brahm (Kaal) and Prakriti (Durga), and all three are perishable.

First Evidence: Shri Shiva Mahapuran

Source: Published by Gita Press Gorakhpur, Edited by Shri Hanuman Prasad Poddar, Page 110, Chapter 9, Rudra Samhita.

"In this manner, the three deities—Brahma, Vishnu, and Shiva—possess Gunas (qualities), but Shiva (referring to Brahm-Kaal here) is said to be beyond the Gunas (Gunatit)."

Second Evidence: Shrimad Devi Bhagwat Puran

Source: Published by Gita Press Gorakhpur, Edited by Shri Hanuman Prasad Poddar and Chiman Lal Goswami, Third Skand, Chapter 5, Page 123.

Lord Vishnu praised Durga, saying: "I (Vishnu), Brahma, and Shankar exist only by your grace. We have Avirbhav (birth) and Tirobhav (death). We are not eternal (imperishable). You alone are eternal, the Mother of the world, Prakriti, and the ancient Goddess."

Lord Shankar said: "If Lord Brahma and Lord Vishnu are born from you, then am I—the one born after them to perform the Tamoguni Leela—not your child? That is to say, you are the one who gave birth to me as well. Your qualities are always present in the creation, preservation, and destruction of this world. Born of these three Gunas, we—Brahma, Vishnu, and Shankar—remain dedicated to our duties according to the laws."

Third Evidence: Shrimad Devi Bhagwat Mahapuran (Sanskrit with translation)

(Note: The following details are from the Khemraj Shri Krishna Das Publication, Mumbai, which provides the original Sanskrit verses to prevent the concealment of facts often found in simplified translations.)

Third Skand, Chapter 4, Page 10, Verse 42:

Sanskrit: Brahma - Aham Maheshvarah phila te prabhavatsarve vayam jani yuta na yada tu nityah, ke anye surah shatamakha pramukhah cha nitya nitya tvameva janani prakritih purana (42).

Translation: "O Mother! Brahma, I (Vishnu), and Shiva are possessed of birth only due to your influence; we are not eternal. That is to say, we are not immortal. How then can other gods like Indra and others be eternal? You alone are imperishable, the Nature (Prakriti), and the ancient Goddess."

Page 11-12, Chapter 5, Verse 8:

Sanskrit: Yadi dayardramana na sadan’bike kathamaham vihitah cha tamogunah kamalajashcha rajogunasambhavah suvihitah kimu satvagunon harih (8).

Translation (Lord Shankar speaking): "O Mother! If you are ever compassionate toward us, then why did you make me Tamogun, why was Brahma (born from the lotus) made Rajogun, and why was Vishnu made Satgun? That is to say, why were we engaged in the karmic cycle of the birth and death of living beings?"

Evidence of Goddess Durga’s Husband

Verse 12: Ramayase svapatim purusham sada tava gatim na hi viha vidma shive (12)

Hindi Translation: You constantly engage in (sex) with your husband, the Purusha (Kaal Brahm). No one understands your dynamic/state.

Clarification of the Unique Supreme Brahm

Third Skand, Page 14, Chapter 5, Verse 43: Ekameva dvitiyam yat brahma veda vadanti vai. Sa kim tvam va’pyasau va kim sandeham vinivartaya. (43) Translation: Brahma asks, "Is that unique, non-dual Supreme Brahm mentioned in the Vedas you, or is it someone else? Please resolve my doubt."

Upon Brahma’s prayer, the Goddess said: Devyuvacha sadaikatvam na bhedo’sti sarvadaiva mamasya cha. Yo’sau sa’hamaham yo’sau bhedo’sti mativibhramat. (2). Avayorantaram sukshmam yo veda matimanhi sah. Vimuktah sa tu samsaranmuchyate natra samshyah. (3).

Translation: "What He is, I am; what I am, He is. The distinction only appears due to the confusion of the intellect. (2). He who understands the subtle difference between us is truly wise (Tattvadarshi); he becomes detached from the world and attains liberation—of this, there is no doubt. (3)."

The Assignment of Powers and Worship

Sumaranaddarshanam tubhyam dasye’ham vishame sthite. Svartavya’ham sada devah paramatma sanatanah. (80). Ubhayoh sumaranadeva karyasiddhir samshyam. Brahmovacha. Ityuktva visasarjasman datva shaktih susamskritan. (81). Vishnave’tha mahalakshmim mahakalim shivaya cha. Mahasarasvatim mahyam sthanattasmadvisarjitah. (82).

Translation: "In times of crisis, I will grant you vision through remembrance (Sumiran). O Devas! Always remember me as the power of the Eternal Supreme Being. (80). Success in your tasks will surely come from remembering us both. Brahma said: Having spoken thus and consecrated us with powers, she bid us farewell. (81). She assigned Maha-Lakshmi to Vishnu, Maha-Kali to Shiva, and Maha-Saraswati to me (Brahma) and sent us from that place. (82)."

Mama chaiva shariram vai sutramityabhidhiyate. Sthulam shariram vakshyami brahmanah paramatmanah. (83). Translation: The Goddess said: "My body is called the thread (Sutra); I am the subtle form, while the physical/gross body of the Supreme Brahm is called the 'Sthula' body. (83)."

Additional References and Conclusion

Markandeya Purana (Page 123): It is written that Brahma, Vishnu, and Shiva are the three primary powers. These are the three deities and these are the three Gunas (qualities).

Conclusion:

The above evidence clearly proves that Gita Chapter 7, Verses 12–15 describes the "Three-fold Maya" (Tri-Guna Maya) as these very three deities/Gunas. Devotion that remains limited to them is considered futile.

Those who practice such worship are described as fools with a demonic nature, the lowest among men, who perform tainted deeds. They do not engage in the worship of the Speaker of the Gita (Kaal Brahm), nor the Supreme God beyond him.

Summary of Gita Chapter 7, Verses 12–15

Brahma, Vishnu, and Shiva (The Three-fold Maya) Do Not Let the Soul Be Liberated

In Gita Chapter 18, Verses 12–15, it is stated that those who worship the "Three-fold Maya"—represented by Rajogun Brahma, Satgun Vishnu, and Tamgun Shiva—are fools of a demonic nature, the lowest among men, and performers of tainted deeds.

Gita Chapter 7, Verse 12: Understand that whatever is happening through the three Gunas originates from me (Kaal). Kaal Brahm is the ultimate cause behind creation via Rajogun (Brahma), preservation/sustenance according to past deeds via Satgun (Vishnu), and destruction/dissolution via Tamgun (Shiva). Then he says, "I am not in them," because Kaal resides far away (in his own realm in the 21st universe), yet he enjoys the results through the "Mind" and operates all beings—including Brahma, Vishnu, and Shiva—like machines via remote control.

"I am the master only of the twenty-one universes. I am the primary cause of everything occurring through the three Gunas. (This is because Kaal is cursed to kill one lakh human-bodied beings daily to consume their 'grime')." The seekers who perform the worship of the three-fold Maya (Brahma, Vishnu, Shiva) instead of worshipping Me (Brahm) obtain only momentary benefits, leading to greater suffering later.

It is further hinted that I (Brahm-Kaal) can provide more benefits than these three, yet these foolish seekers, due to a lack of Tattva-Gyan (Complete Spiritual Knowledge), limit their worship to these three gods. Their intellect is confined to these three lords. Therefore, possessing a demonic nature, being the lowest of men, and evildoers, these fools do not worship Me (Brahm). This evidence is also found in Gita Chapter 16 (4–20), Chapter 17 (2–14, 19, 20), and Chapter 7 (20–23).

Points for Reflection:

The Case of Ravana: Ravana worshipped Lord Shiva, believing him to be the Conqueror of Death (Mrityunjay), immortal, and the Lord of all. He sacrificed his head ten times and received ten heads in return during the war, yet he was not liberated and was labeled a demon. The fault lies with Ravana's guru—that ignorant "quasi-physician" who failed to understand the Vedas and incorrectly taught that the Tamoguni Lord Shiva was the Supreme God. By trusting a false guru, the innocent soul Ravana destroyed both his life and his lineage.
The Case of Bhasmasura: There was a seeker of Vrikasura (later infamous as Bhasmagiri or Bhasmasura) who considered Shiva (Tamogun) as his deity. He performed intense penance (standing on his head) for 12 years and obtained the Bhasma-kanda (a power to turn anyone to ash) by binding Shiva with a vow. He then attempted to kill Lord Shiva himself to seize Parvati as his wife. Lord Shiva fled in fear until Lord Vishnu took the form of Mohini, tricked Bhasmasura into dancing, and made him touch his own head with the Bhasma-kanda, turning him to ash. This seeker of Shiva was also called a demon.
The Case of Hiranyakashipu: He worshipped Lord Brahma (Rajogun) and was likewise called a demon.
Historical Conflict (1681 CE): Approximately 325 years ago (from 2006), during the Kumbh Mela at Har Ki Pauri in Haridwar, seekers of the three Gunas gathered to bathe. A fierce battle broke out between the Naga/Giri/Puri (worshippers of Tamogun Shiva) and the Vaishnavas (worshippers of Satgun Vishnu) over who would bathe first. Roughly 25,000 worshippers of the three Gunas were killed.

Conclusion: One must reflect—is a person who commits a massacre over such a trivial matter a saint or a demon? Even ordinary people show courtesy to one another in such places. Therefore, Gita Chapter 7, Verses 12–15 correctly states that those whose wisdom has been stolen by the worship of the three-fold Maya (Brahma, Vishnu, Shiva) are hungry for fame, possess a demonic nature, and are lower than common men. These fools do not even perform the worship of Me (Brahm), let alone the Supreme God.

Summary of Gita Chapter 7, Verses 16–18:

"Why did the Giver of the Gita call the salvation attained through his own worship 'Anuttam' (Inferior/Bad)?"

In Gita Chapter 7, Verses 16 to 18, the speaker of the Gita, Brahm (Kaal), states that four types of seekers perform my worship (Brahm Sadhana):

Artharthi: Those who seek wealth and perform rituals, chanting Vedic mantras, and Havan for material gain.
Arth: Those who perform Vedic rituals and Havan specifically to seek relief from distress or crises.
Jigyasu: The inquisitive ones who desire to know the knowledge of God but often end up merely collecting information to become orators; they become arrogant and devoid of true devotion.
Gyani (The Learned): These are seekers who have realized that the human body is rare and life is wasted without God-realization. They have studied the Vedas and understood that one should worship the Supreme God above the three Gunas (Brahma-Vishnu-Shiva), Brahm (Kshar Purush), and Parabrahm (Akshar Purush).

I (Kaal Brahm) like these "noble Gyani souls," and they like me because they have risen above the three Gunas to perform my (Brahm) worship, which is better than worshipping minor deities. However, based on their own interpretation of the Vedas, they concluded that the mantra "OM" (which is actually only for Brahm) is the mantra for the Supreme God. They practiced this for years but never attained the Supreme Lord—only minor spiritual powers (Siddhis).

This happened because they did not find a Tattvadarshi Saint (as mentioned in Gita 4:34 and Yajurveda 40:10) who provides the three-fold secret mantra for the Supreme God. Consequently, even the "Gyani" remained in the cycle of birth and death by practicing the worship of Kaal (Brahm).

In Gita 11:32, the speaker says, "I am Kaal." In Verses 47–48, he says, "This is my actual form, which no one but you has seen before. I have shown it to you as a favor. Neither by study of the Vedas, nor by sacrifices, nor by charity, nor by intense penance can I be seen in this form by anyone else." This implies that the practices described in the Vedas do not lead to the realization of the Supreme God.

This is why the sages performed all practices according to the Vedas but never saw Kaal Brahm. The speaker clarifies in Gita 7:24–25: "It is my imperishable yet inferior (Anuttam) law that I never manifest in my actual form before anyone."

Example: The Noble Soul Maharishi Chunak

Maharishi Chunak was a "Gyani" who studied the Vedas and, believing OM to be the mantra of the Supreme Lord, practiced it for many years. During that time, there was a Chakravarti King (ruler of the whole earth) named Mandhata. To challenge other kings, Mandhata sent a horse across the world with a note; anyone who did not accept his sovereignty had to catch the horse and prepare for war. No king dared to catch it.

Maharishi Chunak, realizing the King had become extremely arrogant, accepted the challenge. A war began. King Mandhata had an army of 72 Akshauhini. He attacked the sage with one-fourth of his force (18 Akshauhini). On the other side, Maharishi Chunak used the "earnings" of his spiritual practice to create four Putlis (spiritual bombs), which completely destroyed the King's four-part army.

Special Note: Through the devotion of Shri Brahma Ji, Shri Vishnu Ji, Shri Shiva Ji, as well as Brahm and Parabrahm, one must endure the fruits of both sins and merits. Merits are experienced in heaven, while sins lead to hell and various tortures in the bodies of the 84 lakh species of beings.

For instance, the wise soul Shri Chunak Ji earned spiritual wealth through the chanting of the name "Om." He exhausted some of that power in achieving spiritual siddhis (by creating four magical figurines), for which he was called a Maharishi. After enjoying some fruits of his practice in the Great Heaven (Mahaswarg), he will then go to hell and subsequently undergo constant suffering by inhabiting the bodies of the 84 lakh species.

He will also have to endure the consequences for the slaughter of 72 kshouni (divisions) of beings (soldiers) that he caused through the figurines prepared by his word. Whether one commits murder with a weapon or with the "sword of a word," the Lord gives an equal punishment to both. When the soul of that Maharishi Chunak is in the body of a dog, there will be a wound on its head, and the souls of those soldiers will take their revenge by becoming maggots in it. Sometimes its leg will break, sometimes it will be paralysed in the hind legs and forced to crawl using only its front legs, and it will have to endure the unbearable agony of heat and cold in various ways.

Therefore, the Giver of the Holy Gita, Brahm (Kaal), himself says in Gita Chapter 7, Verse 18 that although all these wise souls are noble (kind-hearted), they have remained dependent only on my (Anuttamam) inferior salvation (state) because they did not find a Tattvadarshi Saint who could provide the actual three-mantra practice of the Complete God. In other words, even my spiritual practice is inferior.

This is why, in Holy Gita Chapter 18, Verse 66, the Giver of the Gita’s knowledge said: "O Arjuna! Go into the refuge of that Complete God with all your being. Only by the grace of that Supreme God will you attain supreme peace and the Eternal Supreme Abode (Satyalok)."

The Holy Gita was spoken by Brahm (Kaal) by entering the body of Shri Krishna like a ghost. Later, after many years, the Holy Gita and the four Holy Vedas were transcribed by Brahm (Kshar Purush) himself by entering the body of Maharishi Vyas like a ghost. In these scriptures, the knowledge of what God is like, how to perform His devotion, and what the achievements will be is complete, but it is in symbolic (coded) form. Furthermore, the method of worship provided is limited only up to Brahm (Kshar Purush)—that is, Jyoti Niranjan-Kaal.

Regarding the worship of the Complete God (Purna Brahm), the Lord who spoke the Holy Gita (Kaal Brahm) himself states in Chapter 4, Verse 34 that to attain the Complete God and His worship, one must search for a Tattvgyani Saint (a visionary saint) and then perform practice as prescribed by him. The Lord speaking the Holy Gita has clarified that he does not know the complete knowledge or the method of worship for the Complete God.

Regarding his own worship, he states in Chapter 8, Verse 13 that there is only one syllable, 'Om', for my worship; by chanting this until the final breath (tyajan deham), one attains the supreme state belonging to me. Then, in Chapter 7, Verse 18, he says that those noble souls are situated only in my 'Anuttamam' (inferior/not-supreme) state.

In Chapter 15, Verses 1 to 4, it is said that this world is like an upside-down tree, whose root (Mool) above is the Complete Brahm, i.e., Param Akshar Brahm or the Primordial Supreme God, and whose branches below are the three qualities (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiva).

The Speaker (the Brahm who entered Shri Krishna’s body like a ghost) says: "I do not know the complete knowledge of this creation." Therefore, during this dialogue of the Gita, I do not have full information. The Saint who is a complete knower of the aforementioned "World-Tree" and the creation—describing the roots, trunk, larger branches, and smaller twigs separately—is the Tattvdarshi (the Knower of Truth/Vedas).

After taking initiation from that Complete Saint (Tattvdarshi), one should thoroughly search for that Supreme State of God, reaching which one never enters the cycle of birth and death again—meaning, one attains eternal salvation. Therefore, with firm faith, one should remember (meditate upon) only that Complete God (Satpurush).

The Perishable vs. The Imperishable: Understanding the Three Lords

In Gita Chapter 4, Verse 5, the Lord speaking the Gita (Brahm) says, "O Arjuna! You and I have had many births." This is further supported by Gita Chapter 2, Verse 12, where he states, "Arjuna, it is not that I, you, or all these kings did not exist before, nor will we cease to exist in the future." In Chapter 10, Verse 2, he adds, "Neither the sages nor the gods know my origin, for I am the source of them all."

Conclusion: This clearly proves that Brahm is also a perishable Lord (Kshar Purush).

The Analogy of the Three Cups

Gita Chapter 15, Verses 16–17 provides a distinct explanation of three separate Lords: Kshar Purush (Perishable God/Brahm), Akshar Purush (Akshar Brahm), and the Uttam Purush (the Supreme God/Param Akshar Brahm) who is actually immortal. This can be understood through the analogy of three cups:

The Ceramic Cup (Kshar Purush): Like a white ceramic cup that is fragile and easily broken, Brahm and the beings in his 21 universes are perishable.
The Steel Cup (Akshar Purush): A steel cup is far more durable than ceramic, yet it can still rust and eventually disintegrate. Similarly, Akshar Purush and the beings in his seven quadrillion universes appear to be immortal compared to Brahm’s realm, but they are not truly eternal.
The Gold Cup (Param Akshar Purush): Gold is a metal that does not corrode or lose its essence. Likewise, the Complete Brahm (Param Akshar Purush) and the "Hansa" souls inhabiting His countless universes are truly immortal. He is the one who enters the three worlds to sustain everyone.

The Structure of the World Tree

KavirDev (Lord Kabir) has explained the creation He manifested Himself:

Kabir, Akshar Purush ek ped hai, Jyoti Niranjan vaaki daar | Teeno deva shakha hain, paat roop sansaar ||

Kabir, hum hi Alakh Allah hain, mool roop Kartaar | Anant koti brahmand ka, main hi sirjanhaar ||

The Meaning:

The Roots (Mool): The Complete Purush (Satpurush/Param Akshar Brahm) is the root of the upside-down tree.
The Trunk: Akshar Purush (Parabrahm) is the trunk.
The Big Branch: Jyoti Niranjan (Kshar Purush/Brahm) is the thick branch.
The Smaller Branches: The three Gunas (Brahma, Vishnu, and Shiva) are the smaller branches.
The Leaves: The living beings of the world are the leaves.

Just as a tree receives nourishment from its roots, the entire creation is sustained by the Param Akshar Brahm.

Seeking "Tat Brahm"

In Gita Chapter 8, Verse 1, Arjuna asks, "O Lord! Who is that 'Tat Brahm' you mentioned in Chapter 7, Verse 29?" (where it was said that after knowing that Supreme God and the complete spiritual knowledge, a seeker strives only for liberation from old age and death).

The Giver of the Gita answers in Chapter 8, Verse 3: "He is the Param Akshar Brahm (The Complete God)."

Gita Chapter 8, Verse 6 further clarifies the law of attainment: "Whatever being a person remembers at the time of leaving the body, they attain that same being (whether it be Brahm, Parabrahm, or Purna Brahm)."

Clarifying the Word "Anuttam": A Critical Debate on Salvation

Question: In your translation of Gita Chapter 7, Verse 18, you have distorted the meaning of "Anuttam" as "inferior/bad" (ashreshth). According to grammar (Sanskrit Samas), "Anuttam" means "Supreme/The Very Best" (that which has no superior). Other translators have correctly defined it as "Supreme."

Answer: Even if I accept your grammatical argument for a moment, let us look at the internal evidence of the Gita. If we take "Anuttam" to mean "Supreme" (that there is no salvation better than that of the Gita Giver), then the Gita Giver would be contradicting himself.

Evidence of a Superior God and Destination

In Gita Chapter 18, Verse 62 and Chapter 15, Verse 4, the Giver of the Gita explicitly instructs Arjuna to go into the refuge of another Supreme God. He states:

Only by the grace of that Supreme God will you attain Supreme Peace and the Eternal Place (Satlok).
He admits, "I (the Speaker) also take birth and die; the Imperishable God is someone else."
He tells the seeker to seek that Param-Pad (Supreme State) from which no one ever returns to this world (meaning their birth and death end forever).

The Distinction in Chapter 15, Verse 17

The Giver of the Gita provides the ultimate proof in Chapter 15, Verse 17:

"Uttamah Purushah tu anyah" Meaning: "The Supreme God (Uttam Purush) is, however, someone else."

If the "Uttam" (Best) God is someone else, then the salvation (Gati) provided by that God must be the "Ati-Uttam" (The Very Best). Therefore, the salvation provided by the Giver of the Gita cannot be the highest. This proves that in Gita Chapter 7, Verse 18, the word Anuttam truly signifies "inferior/bad" relative to the Supreme God’s salvation. Other translators have distorted the context by labeling it as "Supreme."

Summary of Gita Chapter 7, Verse 19: The Rarity of the Tattvadarshi Saint

In this verse, Brahm (Kaal) says:

Only after many births does a fortunate soul perform my worship. Otherwise, the intellect of common people never rises above the worship of Brahma, Vishnu, Shiva, or other minor deities, ghosts, and ancestors.
However, a Saint who explains that Vasudev (the Supreme God) alone is worthy of worship is extremely rare (Sudurlabh).

Who is the True "Vasudev"?

"Vasudev" means the Master of All. Consider the hierarchy:

Brahma, Vishnu, and Shiva are like departmental ministers of a single universe (overseeing Creation, Preservation, and Destruction). They are not the masters of all.
Brahm (Kaal) is the master of 21 universes, but he is under the curse of death. He is not the master of all.
Akshar Purush (Parabrahm) is the master of seven quadrillion universes. He is also not the master of all.
Purna Brahm (Param Akshar Brahm/Satpurush) is the Master of infinite universes. He is the Lord of all Lords, the King of Kings. He is the true Vasudev.

Just as the root of an upside-down tree nourishes the trunk, the branches, and the twigs, it is the Purna Brahm who sustains the entire creation. A Saint who can explain this hierarchy and the path to the Supreme God is nearly impossible to find. Only by meeting such a Saint can one achieve complete liberation; otherwise, souls remain trapped in the web of Kaal.

Summary of Gita Chapter 7, Verses 20–23:

Only the Unintelligent Worship Other Deities (Rajogun Brahma, Satgun Vishnu, Tamgun Shiva)

Special Note: The context of Gita Chapter 7, Verses 20–23 is directly linked to Verses 12–15 of the same chapter.

Verse 15 states that those whose wisdom has been stolen by the three-fold Maya (limited to the worship of Brahma, Vishnu, and Shiva and the temporary pleasures derived from them) are of a demonic nature. Such low, foolish individuals who perform tainted deeds do not worship Me (Brahm).
Verse 20 continues this by saying that those whose wisdom has been stolen by various worldly desires, driven by their own inherent natures, worship other deities under the influence of ignorance.
Verse 21 explains that whichever deity's form a devotee wishes to worship with faith, I (Kaal Brahm) make that devotee's faith steady toward that very deity.
Verse 22 says that endowed with such faith, they worship that deity and obtain their desired benefits, which are actually granted by Me (Brahm) alone.

Example: Just as a Prime Minister might say that the subordinate officers are his employees to whom he has granted certain powers. The benefits obtained from those officers are ultimately provided by the PM, but they are not the "full" or "complete" benefits.
Verse 23 clarifies that the fruit obtained by those slow-witted people is perishable. Worshippers of deities reach those deities; my worshippers come to me. In short, no one is outside the web of Kaal.

Deep Analysis of Verses 20–23

These verses emphasize that whether people worship ancestors (pitras), ghosts, or various gods and goddesses due to their nature, it is I (Brahm-Kaal) who makes those dull-witted devotees attached to those deities.

The benefits these foolish seekers receive from deities are only possible because I (Kaal) have granted those deities a limited amount of power. Based on that worship, their followers reach those deities. However, the worship performed by these unintelligent seekers eventually leads them back into the cycle of 8.4 million life forms.

Even those who worship Me (Kaal) and reach my Brahm Lok (often called 'Great Heaven') are not permanently liberated. Gita Chapter 8, Verse 16 explicitly states that everyone—up to those in Brahm Lok—is subject to rebirth.

The Illusion of "Great Heaven"

Even if a seeker stays in Great Heaven for a duration of one Kalpa, they must eventually return to the cycle of birth, death, hell, and animal bodies after their merits are exhausted. This is not complete liberation (Moksha), nor is it freedom from the web of Kaal.

Evidence from Shri Vishnu Purana: In Part 1, Chapter 12, Verse 93 (Page 51), it is written that the duration of Dhruva's salvation/stay in his realm is one Kalpa.

One Kalpa is one day of Brahma, which equals 1,008 Chaturyugas.
One Chaturyuga consists of 4,320,000 human years.
Mathematically, one Kalpa equals 4,354,560,000 years. (Note: The calculation in the text reflects a specific scriptural tradition of $4,35,35,60,000$ years).
After this massive span of time, Dhruva's cycle of birth and death will begin again.

Jyoti Niranjan (Kaal) Never Appears Before Everyone in a Physical Body

In Gita Chapter 7, Verse 24, Brahm says that fools do not know my "most foul, fixed nature" (the form of Kaal). They believe me (the Unmanifest/Invisible), who is hidden by Yogmaya, to have appeared in the form of Shri Krishna. In other words, he is saying, "I am not Shri Krishna."

When he says they do not know his "inferior, imperishable nature," it means:

His nature as Kaal is to consume living beings, turn them into donkeys, dogs, and pigs, and inflict layer upon layer of suffering.
He grants heaven based on merits, yet he has vowed never to manifest in his actual form as Kaal before everyone.
This is his eternal, unchanging rule: "I never come in a physical form as Shri Krishna or Shri Ramchandra."
Those are "deities of bodies" made of Maya who are sent by him, and he (Kaal) enters them to perform his tasks.

Saint Garibdas Ji says: Garib, anant koti avatar hain, maya ke Govind | Karta ho-ho kar avatare, bahur pade jam phand ||

Meaning: Countless incarnations of 'Govind' (Lords like Vishnu, Brahma, and Shiva) produced by Kaal and Maya (Durga) have taken birth. Innocent souls on earth consider them the 'Creators' of all. However, after completing their time as incarnations, they remain bound by their deeds and continue in the cycle of birth and death.

Hidden by Yogmaya

In Gita Chapter 7, Verse 25, the Giver of the Gita (Kaal Brahm) says: "I remain hidden by my Yogmaya (spiritual power). I reside in my supreme personal realm in the 21st universe; therefore, I am not visible." He emphasizes that he never takes birth—meaning he is not born from a mother like Shri Krishna.

This proves that it was Kaal speaking through the body of Shri Krishna. If Shri Krishna himself were the speaker, it would make no sense for him to say, "I do not come in a physical form" or "I am not born from a womb," since he was standing right there in front of Arjuna.

Kaal uses his word-power to create various forms for himself (such as Maha-Brahma, Maha-Vishnu, and Maha-Shiva) and discards those bodies at a predetermined time. This is his version of "birth and death." This is why Gita 4:5 and 2:12 state: "You and I have had many births; I know them, you do not."

The Origin of the Three Lords

In Gita 10:2, it is stated that even the gods and sages do not know the origin (birth) of the Gita Giver because they were all born from him. In Gita 4:9, he calls his birth and actions "transcendental/extraordinary."

These proofs confirm that Brahm also has an origin. Only the Supreme God can reveal this origin because Kaal (Brahm) was born from an egg through the word-power of Purna Brahm (Satpurush) KavirDev. This is also evidenced in Gita 3:14–15, which states that Brahm originated from the Imperishable God, who is the Father of Kaal Brahm.

Analogy: Just as children do not know the birth of their father, but the grandfather (the father’s father) can tell them, Kaal admits he has an origin that even his sons (Brahma-Vishnu-Shiva) do not know.

Understanding "Manifest" (Vyakt) vs. "Unmanifest" (Avyakt)

Manifest (Vyakt): That which is visible or directly perceived.
Unmanifest (Avyakt): Something that exists but is invisible. Like the sun behind clouds—it is still there, but unmanifest to our eyes.

All three Lords possess human-like bodies but are beyond our current vision; thus, they are called "Unmanifest."

First Unmanifest: Kaal Brahm (Kshar Purush), as proven in Gita 7:24–25.
Second Unmanifest: Akshar Purush (Parabrahm), as mentioned in Gita 8:18, from whom the world originates during his "Day."
Third Unmanifest: Param Akshar Brahm (Purna Brahm), as mentioned in Gita 8:20–22, who is different from the unmanifest mentioned in Verse 18 and never perishes.

Conclusion: All three Gods are Saakar (have a form), but because they are hidden from the soul's limited vision, they are referred to as Unmanifest.

Summary of Gita Chapter 7, Verses 26–29

In Verses 26 to 28, the Giver of the Gita (Brahm) states that he is aware of the past, present, and future states of all beings (who are under his control across the 21 universes). He knows which soul will be born into which species. However, he remains unknown to them. The entire world is suffering from attachment (Rag), hatred (Dvesh), and delusion (Moh), and has become ignorant. Only those whose attachment, hatred, and delusion have vanished and who are sinless can truly worship Him; otherwise, it is not possible.

Analysis of being "Sinless"

One must reflect: If only sinless beings and those free from attachment and delusion can contemplate God, how can a common devotee achieve this? Within the three worlds and the 21 universes (the realm of Kaal), even Lord Vishnu, Lord Brahma, and Lord Shiva were not spared from attachment, hatred, and delusion. If these major deities could not escape them, how can an ordinary person hope to?

The intent of this servant (Translator Rampal Das) is to clarify that the method of devotion described in the Vedas and the Gita does not make a seeker "sinless"; rather, it follows the principle of "As you sow, so shall you reap."

Example: Lord Vishnu, in his incarnation as Shri Ramchandra, killed Bali through deception. He had to pay for that deed in his incarnation as Shri Krishna (being killed by the soul of Bali reborn as a hunter).

The Sin-Destroying God is the Complete Brahm (Purna Brahm). The method to reach Him is written in the Fifth Veda, also known as the Swasam (Sukshma) Veda. Therefore, only a Tattvadarshi Saint can reveal that sin-destroying practice, through which a seeker becomes sinless and attains complete liberation (Moksha).

Breakdown of Verses:

Verse 26: In this verse, the Giver of the Gita says: "I know the events of the past and future, but I never manifest directly before anyone. For this reason, no one truly knows Me (Kaal)." (7:26)

Verse 27: Due to a lack of Tattva-Gyan (Complete Spiritual Knowledge) and the resulting ignorance, all living beings are experiencing pleasure and pain through worldly desires and hatred. Despite worshipping Brahm-Kaal or other deities, they remain trapped in the cycle of birth, death, old age, and the fruits of their karmas. (7:27)

Verse 28: However, those who perform virtuous deeds due to the influence of past spiritual impressions (Samskaras), who avoid sin and are free from the delusions born of the conflict between attachment and hatred, worship Me with firm determination. (7:28)

Who Escapes the Web of Kaal?

Gita Chapter 7, Verse 29 (Summary): Kaal Brahm states: "Those who, taking shelter of my knowledge, search for a Tattvadarshi Saint and become acquainted with Tattva-Gyan (Complete Spiritual Knowledge), and who are striving—meaning engaged in devotion—to attain Moksha (liberation) from the suffering of Jara (old age) and Maran (death), they know that Tat Brahm (the Supreme God), the entire spirituality, and all actions (Karma)." (7:29)

Gita Chapter 7, Verse 30: The essence of this verse is: "Those who did not find a Tattvadarshi Saint consider Me (Kaal Brahm) to be Adhibhuta (the supervisor/lord of all beings), Adhidaivam (the supervisor of all gods/lords), and Adhiyagyam (the supervisor established in all sacrifices/religious rituals). Even at the time of death, being absorbed in this devotion (Yukta Chetasa), they consider me alone to be the all-in-all. They attain Me—meaning they remain trapped within the Web of Kaal." (7:30)

Note: The Purna Brahm (Supreme God) who is truly established in sacrifices (Adhiyagya) is detailed in Chapter 3, Verses 14-15.

Resolving Doubts: Why Suggest "Inferior" Worship?

The Doubt: Readers may wonder: if Kaal Brahm calls his own worship "Anuttam" (very inferior/bad) in Gita 7:18, why does he encourage it? And why does he label the worship of the Three Gunas (Brahma, Vishnu, Shiva) as lowly/disdainful in Gita 7:12-15?

The Resolution: Scripture-based devotion (Shastra-Anukul Bhakti) as described in the Vedas and Gita (chanting the OM mantra and performing the five Yagyas: Dharma, Dhyaan, Pranam, Havan, Gyan) is the starting point.

The Benefit of Brahm Sadhana: It leads to a stay in the "Great Heaven" (Mahasvarg) within the Brahm Lok for a duration of one Kalpa or Mahakalpa.
The Limitation: However, based on the punishment for sinful deeds, one must eventually endure hell and the suffering of the 8.4 million species before obtaining a human body again.
The Advantage: When these virtuous souls return to a human body, they quickly adopt the path of a Tattvadarshi Saint because their past devotional impressions (Samskaras) are present. In contrast, those worshipping other deities spend very little time in heaven, more time in hell, and much longer in the 8.4 million species (e.g., 20 consecutive births as a dog).
The Mercy in Kaal Sadhana: For those worshipping Brahm (Kaal) according to the rules, the births in lower species are shortened due to their past impressions. For instance, instead of a long life as a parrot, the soul might be liberated from the egg itself, quickly cycle through the species, and return to human form.

The Path of Former Seekers

When deity-worshippers attain a human body, they return to worshipping the Three Gunas, ghosts, or ancestors due to their nature, and refuse to listen to true knowledge. However, seekers who followed scriptures in past lives are of two types:

Brahm Seekers: Those who chanted OM and performed the five Yagyas. They rotate through heaven, hell, and lower species but return to human form—sometimes for several consecutive births—and eventually connect with a Tattvadarshi Saint if they encounter one.
The Seekers of Satpurush: These are souls who, in some previous age, practiced the devotion of the Supreme God through a Tattvadarshi Saint but failed to achieve complete liberation. They reside in a special Satguru Kabir Lok within a universe where the Father's "storehouse" of merit never empties. The Supreme God grants them a human birth specifically when a Tattvadarshi Saint is present on Earth.
- These souls quickly believe in the Saint's discourses (Vani).
- However, some are misled by "fake saints" who mimic the knowledge of Satlok. These souls become like "frogs in a well," refusing to accept the truth even when it is proven.

Special Note: In Verse 29, Arjuna realized that "Tat Brahm" is distinct from the Giver of the Gita. To clarify this, he asks the very first question of the next chapter.

Hindi Translation of All Verses of Gita Chapter 7

Gita Chapter 7, Verse 1: O Partha! With your mind attached to me and having taken refuge in my teachings, listen to how you, engaged in yoga, shall know me completely and without any doubt. (1)

Gita Chapter 7, Verse 2: I shall declare to you this complete spiritual knowledge (Tattva-Gyan) along with its scientific understanding (Vigyan), after knowing which nothing else remains to be known in this world. (2)

Gita Chapter 7, Verse 3: Among thousands of men, perhaps one strives for God-realization. Even among those striving yogis, hardly one knows me in essence—that is, in my true form. (3)

Gita Chapter 7, Verse 4–5: The physical body is formed from earth, water, fire, air, and space. Similarly, the subtle body is formed from mind, intellect, and ego. Thus, my nature is divided into these eight parts. This is the Apara—the inert/lower nature. These two bodies have a supreme contribution from this nature. And O Mahabaho! Know my other nature, the sentient, conscious nature in the form of a living being—which is Durga—by whom this entire world is upheld. Because it is Durga who, by taking other forms, hid in the ocean and then manifesting as Lakshmi, Savitri, and Uma, married the three gods (Brahma, Vishnu, and Shiva) to produce living beings. (4–5)

Gita Chapter 7, Verse 6: In this manner, through this labyrinth, all beings are produced from these two natures, and I am the origin and the dissolution of the entire world. (6)

Gita Chapter 7, Verse 7: O Dhananjaya! There is no other supreme cause apart from the aforementioned principle. This entire world is strung on me like pearls on a thread. (7)

Gita Chapter 7, Verse 8: O Arjuna! I am the taste in water, the radiance in the moon and the sun, the syllable OM in all the Vedas, the sound in space, and the virility in men. (8)

Gita Chapter 7, Verse 9: I am the sacred fragrance in the earth and the brilliance in fire; I am the life in all beings and the penance in ascetics. (9)

Gita Chapter 7, Verse 10: O Arjuna! Know me alone to be the primal cause of all beings. I am the intellect of the intelligent and the brilliance of the brilliant. (10)

Gita Chapter 7, Verse 11: O best of Bharatas! I am the strength of the strong, devoid of attachment and desire, and within all beings, I am the action which is according to Dharma—that is, according to the scriptures. (11)

"The Worship of Brahma, Vishnu, Shiva, and Other Deities is Futile"

Gita Chapter 7, Verse 12: Moreover, whatever states exist—preservation from Satogun Vishnu, creation from Rajogun Brahma, and destruction from Tamogun Shiva—know them all to be occurring according to the laws well-organized by me. However, in reality, I am not in them, and they are not in me. (12)

Gita Chapter 7, Verse 13: Deluded by the effects of these three qualities—the Satvic influence of Shri Vishnu, the Rajasic influence of Shri Brahma, and the Tamasic influence of Shri Shiva—this entire world and community of beings is infatuated/trapped in the web of me (Kaal). Therefore, they do not know the Supreme Imperishable God. (13)

Gita Chapter 7, Verse 14: Because this divine, extraordinary Maya of mine, consisting of the three Gunas, is very difficult to overcome. But those who constantly worship me alone cross over this Maya—meaning they rise above the three Gunas (Rajogun Brahma, Satogun Vishnu, Tamogun Shiva). (14)

Gita Chapter 7, Verse 15: Those whose wisdom has been stolen by Maya—that is, those who rely only on the momentary benefits derived from the worship of the three-fold Maya in the form of Rajogun Brahma, Satogun Vishnu, and Tamogun Shiva—do not even worship me (Brahm). They remain limited to these three deities. Such individuals, possessing a demonic nature, the lowest among men, and performers of evil deeds, do not worship me; they continue only in the worship of the three Gunas (Brahma-Vishnu-Shiva). (15)

The Devotion to Kaal Brahm is "Anuttam" (Inferior)

Gita Chapter 7, Verse 16: O Arjuna, best of the Bharatas! Four types of virtuous devotees worship me: the Artharthi (one who performs rituals using Vedic mantras for wealth), the Arta (one who performs rituals for relief from distress), the Jigyasu (one who gains knowledge from the Vedas to become an orator, seeking to know God), and the Gyani (the learned one who realizes that human life is only for God-realization and that it is achieved by worshipping the one Almighty God with an undeviating mind). (16)

Gita Chapter 7, Verse 17: Among them, the scholar (Gyani) who is ever-steadfast and devoted to the one God is the best; for I am extremely dear to the Gyani, and the Gyani is extremely dear to me. (17)

Gita Chapter 7, Verse 18: For in my opinion, all these Gyani souls are noble; however, the soul absorbed in me is situated in my extremely inferior (Anuttam) salvation (Gati/Moksha). (18)

"The Mahatma Who Knows Vasudev (The Supreme God) is Extremely Rare"

Gita Chapter 7, Verse 19: At the end of many births, the one who has attained spiritual knowledge (Tattva-Gyan) worships me. But the Mahatma who knows that Vasudev (the All-Pervading Complete Brahm) is everything is extremely rare. (19)

"The Worship of Other Deities is Futile"

Gita Chapter 7, Verse 20: Those whose wisdom has been stolen by various worldly desires, driven by their own nature, worship other deities by relying on rules born of the darkness of ignorance. (20)

Gita Chapter 7, Verse 21: Whichever devotee desires to worship any deity’s form with faith, I make that devotee’s faith steady toward that very deity. (21)

Gita Chapter 7, Verse 22: Endowed with that faith, that devotee worships that deity and obtains those desired pleasures which are, in fact, ordained by Me alone. (22)

Gita Chapter 7, Verse 23: However, the fruit obtained by those small-minded people is perishable. The worshippers of deities reach the deities, and my followers (who follow my path of devotion) reach Me. (23)

"The Vow of Kaal to Never Appear"

Gita Chapter 7, Verse 24: Foolish people, not knowing my inferior, fixed, supreme nature, consider me—the hidden/invisible Kaal—to have appeared in a physical form as the Krishna incarnation. That is to say, I am not Krishna. (24)

Gita Chapter 7, Verse 25: Hidden by Yogmaya, I do not manifest before everyone; I remain invisible. Therefore, this ignorant world does not know my unborn, imperishable, fixed nature—meaning it considers me to have arrived in an incarnate form. Because Brahm can take many forms through his word-power, and he is the husband of Durga, he is saying in this verse: "I am not born from Durga like Shri Krishna and others." (25)

"Kaal Brahm Knows the State of All Beings Under Him"

Gita Chapter 7, Verse 26: O Arjuna! I know all beings of the past, the present, and the future, but no one knows me. (Because Kaal never grants a vision of himself through any practice, neither Brahma, Vishnu, Shiva, nor any beings in his 21 universes have knowledge of him.) (26)

Gita Chapter 7, Verse 27: O Bharata! All beings in this world are falling into extreme ignorance due to the delusion caused by the duality of desire and hatred (pleasure and pain). (27)

Gita Chapter 7, Verse 28: But those sinless and guileless people who, due to the influence of virtuous impressions from past lives, perform noble deeds with a selfless motive and are free from the delusions of duality born of attachment and hatred—those firm devotees worship me in every way. (28)

"Who Worships 'Tat Brahm'?"

Gita Chapter 7, Verse 29: Those seekers who, taking shelter of the knowledge provided by me and understanding it through a Tattvadarshi Saint, strive for liberation (Moksha) from old age and death—they know 'Tat Brahm', the entire spirituality, and all actions. (29)

"Who Worships Kaal Brahm?"

Gita Chapter 7, Verse 30: Those who have not understood Tattva-Gyan from a Tattvadarshi Saint and consequently know me (Kaal) alone as Adhibhuta, Adhidaiva, and Adhiyagya—those seekers, even at the time of death, know only me. They lack knowledge of the Supreme God other than Kaal Brahm; therefore, at their final moment, their faith remains in Kaal, and they remain trapped in the Web of Kaal. (30)

Special Note: In Verse 29 of this chapter, symbolic information about "Tat Brahm" (the Param Akshar Brahm who is different from the Gita Giver) is provided. To resolve his doubt, Arjuna asks the question in Chapter 8, Verse 1: "What is 'Tat Brahm'?" The answer is given by Kaal Brahm in Chapter 8, Verses 3, 8, 9, 10, 20, 21, and 22, which you will read next.