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GĪTĀ, TRANSLATION & COMMENTARY, CH. VII 1023
$ अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ २४ ॥ नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ २५ ॥ non-permanent. Therefore, the advice of the Blessed Lord to every one is, that he should not be enmeshed in this Hope of Fruit, but should aspire to become a Jñānin' devotee. As the Blessed Lord gives reward to every one according to his own Actions, (Gi. 4. 11), although He does everything, and gives all kinds of rewards, it is also said, that He essentially does nothing whatsoever Himself (Gi. 5. 14). The reader is referred to the further elucidation of this matter at page 369 in Chapter X and at pages 595-6 in Chapter XIII of the Gītā-Rahasya. The Blessed Lord now further explains what is meant above by saying that people run after deities according to their own natural inclinations, forgetting that the fruit of the worship of the deities is given by the Parameśvara Himself-]
(24) The 'abuddhi' (that is, fools), not recognising my para' (that is, superior), best of all, and imperceptible form, look upon Me, Who am imperceptible, as having become perceptible. (25) As I am enveloped in My Yoga-formed Illusion (that is, Māyā-Trans.), I do not clearly appear to all (in My own Form). Fools do not Realise, that I am Unborn, and Inexhaustible.
[The device of giving up the Yoga-form, that is, imperceptible form, and taking up the perceptible form (Gi. 4.6; 7. 15; 9. 7), is called “Māyā", by Vedāntists; and when the Parameśvara becomes enveloped in this Yoga-Māyā, He begins to possess a perceptible appearance. In short, the import of this stanza is, that the perceptible universe is Māyic, or non-permanent; and that, the Parameśvara is Real, and Permanent But the word ' māyü' in this place, and also in other places, is taken by some as meaning ' a super-natural or wonderful power'; and these say that this Māyā is not Unreal, but is as permanent as the Parameśvara Himself. As the form of Māyā has been
