Chapter VII is commonly called the Yoga of Wisdom and Experience or the Way of Realized Knowledge or the Yoga of Knowledge and Discrimination (Jñana and Vijnana).
Krishna confirms that he is the highest reality and ultimate attainment, possessing eternal divine attributes, such as omniscience, omnipresence, and omnipotence. However, Krishna says it is not easy to see his divinity which is hidden by a veil of his Yogamaya (creative power). Hence the imperishable nature of his eternal divine form is not known to all. It is the outward look of things, the passing show that conceals immortal Being, but it is also the stage on which human beings can attain wisdom and liberation through discrimination and devotion. This world of prakriti (material nature) with its gunas swirl within the world of maya. Passing beyond maya, this passing show of phenomena, is the goal of the wise voyager, and one bridge across the sea of maya is love and devotion. The mind gets caught in the web of moha (the world of appearance, wrong understanding). Knowing Krishna and devotion to him is a way beyond this moha and a way to knowing one’s own innate divine nature.
He is the source of the entire creation, and into him it again dissolves. His material energy, Maya, is very difficult to overcome, but those who have faith in Krishna receive his grace and overcome the strong pull of moha,. Shree Krishna describes four kinds of people who engage in his devotion. Among his devotees, he considers as most dear, those who worship him in knowledge or deep wisdom, with mind and intellect merged in him.
Krishna says he is the ever present origin of beings. In one of the more famous slokas of the Gita (VII.7), Krishna says “on me all this universe is strung like pearls on a thread”.
We should note that the Gita does not linger very long on any purely metaphysical explanation. It gives only so much but in such a way as will make their truth easy to understand and experience. The goal is that we recognize the pull of moha and transcend it with the aid of discrimination and devotion to the truth of the Divine Being expounded in the Gita.
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