Shloka 7
Bhakti as the Supreme Process; Detachment and the Rudiments of Meditation
तेभ्य: पितृभ्यस्तत्पुत्रा देवदानवगुह्यका: । मनुष्या: सिद्धगन्धर्वा: सविद्याधरचारणा: ॥ ५ ॥ किन्देवा: किन्नरा नागा रक्ष:किम्पुरुषादय: । बह्वयस्तेषां प्रकृतयो रज:सत्त्वतमोभुव: ॥ ६ ॥ याभिर्भूतानि भिद्यन्ते भूतानां पतयस्तथा । यथाप्रकृति सर्वेषां चित्रा वाच: स्रवन्ति हि ॥ ७ ॥
tebhyaḥ pitṛbhyas tat-putrā deva-dānava-guhyakāḥ manuṣyāḥ siddha-gandharvāḥ sa-vidyādhara-cāraṇāḥ
ဂုဏ်သုံးပါးမှ ဖြစ်ပေါ်သော သဘာဝကွဲပြားမှုကြောင့် သတ္တဝါမျိုးစိတ်များနှင့် ၎င်းတို့၏ အုပ်စိုးသူများသည် များစွာ မတူကွဲပြားသည်။ ထို့ကြောင့် ဇီဝတို့၏ စိတ်သဘောသဘာဝအမျိုးမျိုးအလိုက် ဝေဒိက ကర్మ၊ မန္တရ နှင့် အကျိုးफलများလည်း အမျိုးမျိုးဟု ဆိုထားသည်။
If one is curious why Vedic literatures recommend so many different methods of worship and advancement, the answer is given here. Bhṛgu, Marīci, Atri, Aṅgirā, Pulastya, Pulaha and Kratu are the seven great brāhmaṇa sages and forefathers of this universe. The Kindevas are a race of human beings who are, like the demigods, completely free from fatigue, sweat and body odor. Seeing them, one may thus ask, kiṁ devāḥ: “Are they demigods?” Actually, they are human beings living on another planet within the universe. The Kinnaras are so called because they are kiñcin narāḥ, or “a little like human beings.” The Kinnaras have either a human head or human body (but not both) combined with a nonhuman form. The Kimpuruṣas are so called because they resemble human beings and thus prompt the question kiṁ puruṣāḥ: “Are these human beings?” Actually, they are a race of monkeys who are almost like human beings.
FAQs
This verse explains that the diversity of beings—humans, demigods, gandharvas, nāgas, rākṣasas, and others—arises from varied natures produced by the three guṇas (sattva, rajas, tamas), which divide living beings into different classes.
Krishna is teaching Uddhava how material nature works: the guṇas generate countless varieties of bodies, dispositions, and even forms of expression, helping Uddhava understand the Lord’s governance of creation and the soul’s entanglement in nature.
Recognize that differences in temperament, speech, and behavior come from guṇa-influence; by cultivating sattva (clarity, discipline, devotion) and practicing bhakti, one can rise above reactive rajas and dull tamas.