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Bhagavad-gītā 7.14

दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ १४ ॥
daivī hy eṣā guṇa-mayī
[daivee hy eshaa guna-mayee]
mama māyā duratyayā
[mama maayaa duratyayaa]
mām eva ye prapadyante
[maam eva ye prapadyante]
māyām etāṁ taranti te
[maayaam etaam taranti te]
Word-for-word
daivī — transcendental hi — certainly eṣā — this guṇa - mayī — consisting of the three modes of material nature mama — My māyā — energy duratyayā — very difficult to overcome mām — unto Me eva — certainly ye — those who prapadyante — surrender māyām etām — this illusory energy taranti — overcome te — they .
Blended reading (Sanskrit + English inline)
daivī hy eṣā guṇa-mayī
daivī
transcendental
hi
certainly
eṣā
this
guṇa - mayī
consisting of the three modes of material nature
mama
My
mama māyā duratyayā
māyā
energy
duratyayā
very difficult to overcome
mām eva ye prapadyante
mām
unto Me
eva
certainly
ye
those who
prapadyante
surrender
māyām etāṁ taranti te
māyām etām
this illusory energy
taranti
overcome
te
they .
Important Words
  • daivī — transcendental, divine
    Feminine adjective from deva. Māyā is divine — it is His. Not a rogue power; an authorized one. This dignifies the obstacle and removes self-pity from the soul caught in it.
  • māyā — energy, illusory power
    From √mā (to measure). Literally 'the measurer' — what carves the unmeasured into measured objects. The cosmic faculty of differentiation that makes the One appear as many.
  • duratyayā — very difficult to overcome
    Compound: dur- (difficult) + atyaya (passing-beyond, transcending). Not 'hard,' not 'very hard' — impassably hard, by ordinary means. The verse first establishes total difficulty, then opens the one door.
  • prapadyante — surrender
    pra + √pad (to fall toward, to take refuge in). Movement-of-the-whole-self toward shelter. Not intellectual assent — a falling-into. The decisive verb of bhakti-yoga.
  • taranti — overcome, cross
    From √tṝ (to cross over). Same root as Tārā, the saviour-name. Māyā is a river; surrender is the boat; crossing is the result. The verse promises actual crossing, not better paddling.
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The deluding power that veils Kṛṣṇa is His own — divine, guṇa-built, and almost impossible to escape by one's own effort. The single solvent is prapatti: those who throw themselves entirely on Him cross beyond it. The verse is the chapter's soteriological heart.
Further notes (विवरण · Vivaraṇa)
Duratyayā is precise — 'crossable only with great difficulty'. Kṛṣṇa does not deny self-effort but reroutes it: the only direction effort can flow that defeats māyā is toward Him. Mām eva (Me alone) is restrictive — refuge in any sub-Bhagavān deity does not effect the crossing (cf. 7.20–23). This is the Gītā's clearest statement of śaraṇāgati's liberative power, echoed in 18.66.
Prose order (अन्वय · Anvaya)
हि एषा मम दैवी गुण-मयी माया दुरत्यया (अस्ति); ये माम् एव प्रपद्यन्ते, ते एतां मायां तरन्ति ।
hi eṣā mama daivī guṇa-mayī māyā duratyayā (asti); ye mām eva prapadyante, te etāṃ māyāṃ taranti |
For this divine māyā of Mine, consisting of the guṇas, is hard to overcome; but those who take refuge in Me alone cross beyond it.
Word split (पदच्छेद · Padaccheda)
दैवी हि एषा गुण-मयी मम माया दुरत्यया । माम् एव ये प्रपद्यन्ते मायाम् एतां तरन्ति ते ॥
daivī hi eṣā guṇa-mayī mama māyā duratyayā | mām eva ye prapadyante māyām etāṃ taranti te ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
दैवी daivī दैव (adj.) nom.sg. (nominative singular)f. divine
हि hi ind. (causal/emph.) for / indeed
एषा eṣā एतद् pron. (pronoun) nom.sg. (nominative singular)f. this
गुण-मयी guṇa-mayī गुण + मय (suffix -maya) nom.sg. (nominative singular)f., tatpuruṣa cpd. (compound) consisting of the guṇas
मम mama अस्मद् pron. (pronoun) gen.sg. (genitive singular) My
माया māyā माया (f.) nom.sg. (nominative singular) māyā / deluding energy
दुरत्यया duratyayā दुर् + अति+√इ -ya gerundive, nom.sg. (nominative singular)f. hard to cross over
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
एव eva ind. (emph./exclus.) alone
ये ye यद् pron. (pronoun) nom.pl. (nominative plural)m. those who
प्रपद्यन्ते prapadyante प्र+√पद् pres. (present) 3pl. ātm. (ātmanepada / middle voice) take refuge / surrender
मायाम् māyām माया (f.) acc.sg. (accusative singular) māyā
एताम् etām एतद् pron. (pronoun) acc.sg. (accusative singular)f. this
तरन्ति taranti √तृ pres. (present) 3pl.par. (parasmaipada / active voice) they cross over
ते te तद् pron. (pronoun) nom.pl. (nominative plural)m. they
Purport

The Supreme Personality of Godhead has innumerable energies, and all these energies are divine. Although the living entities are part of His energies and are therefore divine, due to contact with material energy their original superior power is covered. Being thus covered by material energy, one cannot possibly overcome its influence. As previously stated, both the material and spiritual natures, being emanations from the Supreme Personality of Godhead, are eternal. The living entities belong to the eternal superior nature of the Lord, but due to contamination by the inferior nature, matter, their illusion is also eternal. The conditioned soul is therefore called nitya-baddha, or eternally conditioned. No one can trace out the history of his becoming conditioned at a certain date in material history. Consequently, his release from the clutches of material nature is very difficult, even though that material nature is an inferior energy, because material energy is ultimately conducted by the supreme will, which the living entity cannot overcome. Inferior, material nature is defined herein as divine nature due to its divine connection and movement by the divine will. Being conducted by divine will, material nature, although inferior, acts so wonderfully in the construction and destruction of the cosmic manifestation. The Vedas confirm this as follows: māyāṁ tu prakṛtiṁ vidyān māyinaṁ tu maheśvaram. “Although māyā [illusion] is false or temporary, the background of māyā is the supreme magician, the Personality of Godhead, who is Maheśvara, the supreme controller.” ( Śvetāśvatara Upaniṣad 4.10) Another meaning of guṇa is rope; it is to be understood that the conditioned soul is tightly tied by the ropes of illusion. A man bound by the hands and feet cannot free himself – he must be helped by a person who is unbound. Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord Kṛṣṇa, or His bona fide representative the spiritual master, can release the conditioned soul. Without such superior help, one cannot be freed from the bondage of material nature. Devotional service, or Kṛṣṇa consciousness, can help one gain such release. Kṛṣṇa, being the Lord of the illusory energy, can order this insurmountable energy to release the conditioned soul. He orders this release out of His causeless mercy on the surrendered soul and out of His paternal affection for the living entity, who is originally a beloved son of the Lord. Therefore surrender unto the lotus feet of the Lord is the only means to get free from the clutches of the stringent material nature. The words mām eva are also significant. Mām means unto Kṛṣṇa (Viṣṇu) only, and not Brahmā or Śiva. Although Brahmā and Śiva are greatly elevated and are almost on the level of Viṣṇu, it is not possible for such incarnations of rajo-guṇa (passion) and tamo-guṇa (ignorance) to release the conditioned soul from the clutches of māyā. In other words, both Brahmā and Śiva are also under the influence of māyā. Only Viṣṇu is the master of māyā; therefore He alone can give release to the conditioned soul. The Vedas ( Śvetāśvatara Upaniṣad 3.8) confirm this in the phrase tam eva viditvā, or “Freedom is possible only by understanding Kṛṣṇa.” Even Lord Śiva affirms that liberation can be achieved only by the mercy of Viṣṇu. Lord Śiva says, mukti-pradātā sarveṣāṁ viṣṇur eva na saṁśayaḥ: “There is no doubt that Viṣṇu is the deliverer of liberation for everyone.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
14. My māyā made of the guṇas, fit for jīva’s pleasure, is hard to surpass, but those who surrender to Me alone can cross over māyā.
Commentary

“Then how will they be delivered from this bewilderment of the three modes?” The word daivī comes from deva, which means “those who sport with sense enjoyment.” It refers to the jīvas. Thus daiva makes it possessive: that belonging to the jīvas for their pleasure. Daivī therefore means that which bewilders the jīvas. This māyā is the bewilderer of the jīvas who enjoy sense objects (daivī). It is made of the guṇas, and by implication, it is a great noose of three strands (guṇa means rope). This māyā, the external energy, belongs to Me, the Supreme Lord. It is difficult to surpass. As a noose, it is impossible for anyone to untie or to cut it. Touching His chest, the Lord says, “Have faith in My words. Anyone who surrenders unto Me, the form of Śyāmasundara, crosses over this māyā.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
14. My māyā made of the guṇas, fit for jivas’ pleasure, is hard to surpass, but those who surrender to Me alone can cross over māyā.
Commentary

“But it will be very difficult to destroy the bewilderment caused by the three guṇas, since māyā, from which the guṇas arise, is eternal.” “This very astonishing, extraordinary māyā (daivī) belongs to Me, the Lord of all things, the creator of unlimited universes full of inconceivable variety. Māyā is called astonishing because it is an instrument in the creation of the astonishing, variegated, countless universes. Śruti says: māyāṁ tu prakṛtiṁ vidyān māyinaṁ tu maheśvaram One should know prakṛti or māyā, and its lord, the great Lord. Śvetāśvatara Upaniṣad 4.10

This māyā is made of the three guṇas (guṇamayī), and is like a rope (guṇa) made of three strands, because it binds the jīvas very tightly. Therefore it is hard for the jīvas to overcome (duratyayā). In terms of the analogy of the rope, this rope is impossible to untie. But though māyā is such, it can be destroyed by devotion to Me. Those who through association with My devotees surrender to Me, Kṛṣṇa, the Lord of all things, the controller of māyā, and the ocean of affection for those who surrender to Me—they cross over this māyā, unsurpassable like an ocean (etām), with no effort, as if it were a puddle of water left in the hoof print of a cow. Having crossed the ocean of māyā, they attain Me, their master, inclined to give mercy and filled with bliss. The word eva (only) indicates that they cannot cross over māyā by surrender to others such as Brahmā or Śiva. The śruti similarly says tam eva viditvā atimrṭum eti: only by knowing Him, one surpasses death. (Śetāsvatāra Upaniṣad 3.8) Similarly the devas say to Mucukunda: varaṁ vṛṇīṣva bhadraṁ te ṛte kaivalyam adya naḥ eka eveśvaras tasya bhagavān viṣṇur avyayaḥ All good fortune to you! Now please choose a benediction from us—anything but liberation, since only the infallible Supreme Lord, Viṣṇu, can bestow that. SB 10.51.20 Śiva says to Ghaṇṭākarṇa: mukti-pradātā sarveṣāṁ viṣṇur eva na saṁśayaḥ Without doubt, Viṣṇu alone gives liberation to all. Padma Purāṇa 6.253.176

Bhūrijana Dāsa Gauḍīya
Commentary

It is not just surrender which is glorious, but surrender to Krsna. 'Mam eva' ‑ this is what is glorious. Later on in this Chapter, Krsna is going to describe those who do surrender, but because they have no knowledge, they don't surrender to Krsna and therefore their situation is not at all glorious. And Krsna criticizes them heavily. In this way, Krsna denies surrender to the demigods or to the impersonal Brahman.

[ D . THE IMPIOUS LACK KNOWLEDGE AND NEVER SURRENDER TO KRSNA; THE PIOUS DEVELOP KNOWLEDGE AND SURRENDER (7. 15‑19) 1 . Impious mudhas (foolish, donkey‑like men), naradhamas (lowest of mankind), mayayaparta‑jnanas (those who are intelligent, but whose intelligence is controlled by illusion), and asuras (atheist) never surrender. (15) ]

Why doesn't everyone surrender? Sometimes people look learned, why they don't surrender?

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Explains how to get free of modes and how to understand Krishna

Difficult by own endeavour
Easy by surrender to Krishna LINK BETWEEN TEXTS 7.14 & 7.15: If surrender is the solution to cross material laws, then why educated philosophers, scientists, businessmen, administrators and all leaders don’t surrender unto the lotus feet.

Focus of Learning

(a) “Deluded by modes” – It means to identify oneself with a particular type of body and its type of

psychological and biological activities – Example: To identify oneself based on Varna, Nation or

Community etc.

(b) “Result of delusion”

One forgets Supreme Personality of Godhead, who is beyond the modes
They do not understand that behind material nature is Supreme Personality of Godhead

(c) How mode of goodness also deludes – It limits the understanding of the ‘Absolute’ to the

impersonal Brahman conception

It conditions one by happiness and knowledge

(d) Who is actually liberated

Only one truly established in Krishna consciousness
Krishna Consciousness is transcendental to three modes

PRACTICAL APPLICATION OF SECTION III

The three modes are Krishna’s potency, which keeps the conditioned souls in illusion
To be free from their influence, therefore, one must take shelter of Him
Freedom from modes depends on proportion of surrender
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
7.14 Hi, since; esa, this, aforesaid; daivi, divine; Maya mama, of Mine, of God, of Visnu, which (Maya) is My own; and which is guna-mayi, constituted by the gunas; is duratyaya, difficult to cross over; therefore, this being so, ye, those who; wholeheartedly prapadyante, take refuge; mam eva, in Me alone, in Me who am the Master of Maya and who am their own Self, by giving up all forms of rites and duties; te, they; taranti, cross over; etam, this; mayam, Maya, which deludes all beings. That is to say, they become freed from the bondage of the world. 'If it is that those who resort to You cross over this Maya, why then do not all take refuge in You alone?' This is being answered:
Śrī Rāmānujācārya Classical
Translation
7.14 (a) This Maya of Mine consists of the three Gunas, Sattva, Rajas and Tamas. Because it is created by Me, the Divine, for purpose of sport, it is divine in its power and therefore difficult to overcome. The word Maya is used for the effects of the three Gunas, because it has got the power of generating wonderful effects as in the case of the magic of Asuras and Raksasas. See the passages: 'Then the excellent discus, the flaming Sudarsana, was despatched by the Lord to defend the boy. The thousand Mayas or wonderfully created weapons of the evil-designed Sambara were foiled one after another, by that ickly moving discus, for protecting the body of the boy' (V. P., 1.19. 19-20). Here the term Maya does not signify the sense of 'false'. Even with regard to magicians, when the term, Mayavin (one who possesses Maya) is used, there is origination of real impressions with the aid of certain incantations, herbs etc., though the objects created are illusory things. Accordingly the term Maya denotes the incantations, herbs etc., which have got the power of creating real impressions. Inasmuch as the sense of the term should be invariable, following the usage in all cases, the term Maya can be applied to the illusory objects, only in a secondary sense, while its primary sense in regard to the real impressions generated in the mind. It is just like in the statement 'The cots cry.' The Maya of the Lord, which is absolutely real and which consists of the Gunas, is alone taught in the texts like, 'Know then Maya to be the Prakrti and the possessor of the Maya to be the great Lord' (Sve. U., 4.10). It not only obscures the essential nature of the Lord but also creates the condition of the mind that sees its objects as enjoyable. Therefore, the entire universe, deluded by the Lord's Maya, does not know the Lord who is of the nature of boundless beatitude. (On the other hand they feel objects set forth by Maya as enjoyable). Sri Krsna teaches the way of deliverance from Maya: (b) But those who take refuge in Me alone - Me whose resolves are always true, who has supreme compassion, and who is the refuge of all beings without exception and without consideration of their particular status - such persons shall pass beyond this Maya of Mine consisting of the three Gunas. The meaning is that they worship Me alone, renouncing the Maya. Why, then do all not take recourse to refuge in the Lord which is conducive to the worship of the Lord?
Śrī Abhinavagupta Classical
Translation
7.14 Daivi etc. Deva means 'one who plays'. What is born of (or exists in) him is daivi 'play'. Hence, the meaning is : 'This is My play'. Due to this [play-trick], the [Strands] Sattva etc., even though they are not really different from the Supreme Brahman, the Pure Consciousness, manifest as different from That. This [differentiation] itself accounts for their secondary nature i.e., the nature of being an object of enjoyment i.e., being dependent on the existence of the enjoyer. This peculiarity of dual-nature is inexplicable for the persons of mundane life. Hence to them it is a trick-of-Illusion. Therefore, those who have realised the light of the Brahman, the Supreme Reality, and find the universe as not distinct from that [Brahman], they [alone] cross over the trick-off-Illusion which is of the nature of manifesting in duality and is in the form of the dependent status of the Strands, Sattva etc. This is the idea indicated by 'alone' in 'Me alone'. On the other hand those who would find just the manifestation of duality as they [appear to] exist - they do not across over the trick-of-Illusion. Thus it is rightly said 'I am not in them (in the beings of the Sattva etc.) etc.'
Swami Sivananda Classical
Translation
7.14 Verily, this divine illusion of Mine, made up of the (three) alities (of Nature) is difficult to cross over; those who take refuge in Me alone, cross over this illusion.
Commentary

7.14 दैवी divine? हि verily? एषा this? गुणमयी made of Gunas? मम My? माया illusion? दुरत्यया difficult to cross over? माम् to Me? एव even? ये who? प्रपद्यन्ते take refuge? मायाम् illusion? एताम् this? तरन्ति cross over? ते they.Commentary Maya is the Upadhi or the causal body (Karana Sarira) of Isvara. It is the material cause of this universe. It is inherent in the Lord. It is constituted of the three alities? viz.? Sattva? Rajas and Tamas. Those who completely devote themselves to the Lord alone after renouncing all formal religion (Dharma) cross over this illusion which deludes all beings. They attain liberation or Moksha.Isvara is the Lord of Maya (illusion). He has perfect control over it. Avidya is the Upadhi (limiting adjunct) of the Jiva (individual soul). The Jiva is a slave of this ignorance. Ignorance is the veil that has screened the Jiva from Satchidananda Brahman or the ExistenceKnowledgeBliss Absolute. When the veil is removed by the dawn of knowledge of the Self the Jiva loses his characteras a Jiva or an individual soul and becomes identical with Brahman. (Cf.XV.3and4)

Swami Gambhīrānanda Classical
Translation
7.14 Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuge in Me alone cross over this Maya.
Shri Purohit Swami Classical
Translation
7.14 Verily, this Divine Illusion of Phenomenon manifesting itself in the Qualities is difficult to surmount. Only they who devote themselves to Me and to Me alone can accomplish it.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)
Related verses
BG 18.66 BG 15.7 BG 9.32 SB 10.14.58 SB 2.7.42 SB 11.2.37 CC Madhya 22.94 CC Madhya 22.100 CC Madhya 20.138 Śvetāśvatara Upaniṣad 6.16BRS 1.2.11
Concepts
Maya
Study Q&A referencing this verse
Related lectures
Personal Guidance
This divine māyā, made of three modes, is hard to overcome — but those who surrender unto Me can easily cross.
Practical Applications
  • Don't attempt to defeat māyā by your own effort.
  • Surrender as the means.
  • Trust the 'easily' — surrender genuinely simplifies.
Reflection Questions
  • Where have I been muscling through māyā?
  • What would real surrender look like there?
Analogy

Trying to swim against a riptide exhausts the strongest swimmer; the lifeguards' rule is don't fight, swim sideways into the calmer current. Māyā is the riptide. You cannot defeat it by direct opposition — by sheer willpower or austerity. Surrender to Kṛṣṇa is the sideways stroke that takes you out of the current's grip entirely. Same ocean, different relationship with it.

Stories
Draupadī's pulled saree

Dragged into the Kuru assembly to be disrobed, Draupadī first tried to hold the saree herself. Her husbands, her father-in-law, the elders — all silent or powerless. She used both hands to keep her dignity, and the cloth kept giving way.

Then, in the final moment, she let go — raised both arms to Kṛṣṇa and cried Govinda. The Mahābhārata records what followed: an inexhaustible cloth, no matter how much Duḥśāsana pulled. The verse exactly: she stopped fighting māyā and surrendered to Him, and māyā lost its purchase. Mām eva ye prapadyante, māyām etāṁ taranti te.

📝 My note

Source: vedabase.io

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