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Bhagavad-gītā 13.16

बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १६ ॥
bahir antaś ca bhūtānām
[bahir antash cha bhootaanaam]
acaraṁ caram eva ca
[acharam charam eva cha]
sūkṣmatvāt tad avijñeyaṁ
[sookshmatvaat tad avijneyam]
dūra-sthaṁ cāntike ca tat
[doora-stham chaantike cha tat]
Word-for-word
bahiḥ — outside antaḥ — inside ca — also bhūtānām — of all living entities acaram — not moving caram — moving eva — also ca — and sūkṣmatvāt — on account of being subtle tat — that avijñeyam — unknowable dūra - stham — far away ca — also antike — near ca — and tat — that .
Blended reading (Sanskrit + English inline)
bahir antaś ca bhūtānām
bahiḥ
outside
antaḥ
inside
ca
also
bhūtānām
of all living entities
acaraṁ caram eva ca
acaram
not moving
caram
moving
eva
also
ca
and
sūkṣmatvāt tad avijñeyaṁ
sūkṣmatvāt
on account of being subtle
tat
that
avijñeyam
unknowable
dūra-sthaṁ cāntike ca tat
dūra - stham
far away
ca
also
antike
near
ca
and
tat
that .
Important Words
  • bahiḥ — outside
    Adverb. The Lord is outside all beings — transcendent, not contained. But Kṛṣṇa pairs it immediately with antaḥ.
  • antaḥ — inside
    The matching adverb. Bahiḥ and antaḥ together compose a single doctrine: the Lord is not just "out there" or just "in here." The dualism the words seem to construct is exactly what Kṛṣṇa is dismantling.
  • sūkṣmatvāt — on account of being subtle
    Ablative case — "because of His subtlety." The Lord is invisible to gross senses not because He hides but because He is finer than the instruments meant to detect Him.
  • avijñeyam — unknowable
    A- + vijñeya. By the ordinary senses, unknowable. The verse implicitly demands an extraordinary instrument — bhakti, jñāna, the heart's eye.
  • dūra - stham — far away
    And yet — antike. Far for the indifferent, near for the longing. Spatial distance is meaningless before a Lord whose nearness is calibrated to the seeker's heart.
The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.
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)
Brahman saturates inside and outside all beings, stationary and moving alike. Its subtlety places it beyond ordinary cognition; spatially it is at once unreachably far and intimately near.
Further notes (विवरण · Vivaraṇa)
Continues the paradox-cluster of vv. 14–15. The far/near pair (dūra-stha and antike) is a Upaniṣadic commonplace (Īśa-up. 5, Muṇḍaka-up. 3.1.7). 'Far' for the unrefined mind, 'near' for the meditator who finds Brahman in the hṛd-ākāśa. Sūkṣmatva (subtlety) — not vastness — is the reason for unknowability: the problem is the instrument (material senses), not the target.
Prose order (अन्वय · Anvaya)
तत् (ब्रह्म) भूतानां बहिः अन्तः च, अचरं चरम् एव च (अस्ति); सूक्ष्मत्वात् तत् अविज्ञेयम्, दूर-स्थं च अन्तिके च (अस्ति) ॥
tat (brahma) bhūtānāṃ bahiḥ antaḥ ca, acaraṃ caram eva ca (asti); sūkṣmatvāt tat avijñeyam, dūra-sthaṃ ca antike ca (asti) ||
That (Brahman) is outside and within all beings, both unmoving and moving; due to its subtlety it is unknowable; it is both far away and very near.
Word split (पदच्छेद · Padaccheda)
बहिः अन्तः च भूतानाम् अचरं चरम् एव च । सूक्ष्मत्वात् तत् अविज्ञेयं दूर-स्थं च अन्तिके च तत् ॥
bahiḥ antaḥ ca bhūtānām acaraṃ caram eva ca | sūkṣmatvāt tat avijñeyaṃ dūra-sthaṃ ca antike ca tat ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
बहिः bahiḥ ind. (indeclinable) outside
अन्तः antaḥ ind. (indeclinable) within
च ca ind. (indeclinable) and
भूतानाम् bhūtānām भूत (n.) gen.pl. (genitive plural) of beings
अचरम् acaram अ + चर (adj.) nom.sg. (nominative singular)n. unmoving
चरम् caram चर (adj.) nom.sg. (nominative singular)n. moving
सूक्ष्मत्वात् sūkṣmatvāt सूक्ष्म + त्व (n.) abl.sg. (ablative singular) because of subtlety
तत् tat तद् pron. (pronoun) nom.sg. (nominative singular)n. that
अविज्ञेयम् avijñeyam अ + वि + √ज्ञा fut. (future)pass. (passive)part. nom.sg. (nominative singular)n. unknowable
दूर-स्थम् dūra-stham दूर (adj.) + स्थ (adj.) nom.sg. (nominative singular)n., upapada tatpuruṣa cpd. (compound) situated far
अन्तिके antike अन्तिक (n.) loc.sg. (locative singular) near
Purport

In Vedic literature we understand that Nārāyaṇa, the Supreme Person, is residing both outside and inside of every living entity. He is present in both the spiritual and material worlds. Although He is far, far away, still He is near to us. These are the statements of Vedic literature. Āsīno dūraṁ vrajati śayāno yāti sarvataḥ ( Kaṭha Upaniṣad 1.2.21). And because He is always engaged in transcendental bliss, we cannot understand how He is enjoying His full opulence. We cannot see or understand with these material senses. Therefore in the Vedic language it is said that to understand Him our material mind and senses cannot act. But one who has purified his mind and senses by practicing Kṛṣṇa consciousness in devotional service can see Him constantly. It is confirmed in Brahma-saṁhitā that the devotee who has developed love for the Supreme God can see Him always, without cessation. And it is confirmed in Bhagavad-gītā (11.54) that He can be seen and understood only by devotional service. Bhaktyā tv ananyayā śakyaḥ.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. He is outside and inside all beings. He alone is all moving and non-moving beings. He is difficult to understand because of His subtle nature. He is far away and also very near.
Commentary

He exists within and outside of all living entities, who are His products (bhūtānām means arising from Him), just as ether and other elements exists within and outside all bodies of which they are the cause. All non-moving and moving beings are only the Lord, since He is the cause and they are the effect. He cannot be clearly known (tad avijñeyam). In other words, for the ignorant, He is situated far away at millions of yojanas distance and for the wise He is near, as if living in that person’s house, since He is situated as the antaryāmī within the person. The śruti says:

dūrāt sudūre tad ihāntike ca paśyatsv ihaiva nihitaṁ guhāyām He is further than far, and very close. In the body He is situated in the heart, in those who see. Muṇḍaka Upaniṣad 3.1.7

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. He is outside and inside all things. He moves and does not move. He is difficult to understand because of His subtle nature. He is not perceivable, but He can be perceived.
Commentary

He is outside and inside of all living and material tattvas (bhūtānām). Śruti says: antar bahiś ca tat sarvaṁ vyāpya nārāyaṇaḥ sthitaḥ Nārāyaṇa is spread within and outside of everything. Mahā Nārāyaṇa Upaniṣad 13.5 He does not move (acaram) and moves (caram): āsīno dūraṁ vrajati śayāno yāti sarvataḥ Though sitting He goes far away, and though lying down He goes everywhere. Kaṭha Upaniṣad 1.2.21 Because of having a self illuminated form of bliss and knowledge (sūkṣmatvāt), He cannot be known like the devatās. Therefore he is described as being situated far away (dūra stham). yan manasā na manute na cakṣuṣā paśyati kaścanainam: no one can conceive of Him in his mind, and no one can see Him with his eye. (Śvetāśvatara Upaniṣad 4.20) But he can be known by senses endowed with bhakti, just as an ear well trained in music can understand the different notes. Thus, though far away (not perceived by the eye or ear), He is close (antike), perceivable. The śrutis say: manasaivānudraṣṭavyam The Lord should been seen by the mind. Bṛhad Āraṇyaka Upaniṣad 4.4.20 kaścid dhīraḥ pratyag-ātmānam aikṣat An intelligent person sees the inner Self. Kaṭha Upaniṣad 4.1 bhakti-yoge hi tiṣṭhati He is present in bhakti yoga Gopāla Tāpanī Upaniṣad 2.78 The smṛti also says that the Lord can be known by bhakti: bhaktyā tv ananyayā śakyaḥ. (BG 11.55)

Bhūrijana Dāsa Gauḍīya
Commentary

One of the terms in the verse (3rd line) is 'avijneyam' which means 'unknowable'. The knowable by definition is unknowable. What that means? It means that by material processes, using the material senses, the Supersoul is unknowable as is Brahman too. One needs to hear from transcendental sources to know Him. "Although far, far away..." means that foolish people cannot know Him. "He is also near to all" means that He can be known by learned persons who dear to Him.

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

That Kṛṣṇa described the knowable in text 16 as avijñeyam, unknowable, indicates that the Super-

soul cannot be understood by the material senses. Only by hearing with devotion from transcen-

dental sources can He be understood.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
13.16 Existing, bahih, outside- the word bahih is used with reference to the body including the skin, which is misconceived through ignorance to be the Self, and which is itself taken as the boundary. Similarly, the word antah, inside, is used with reference to the indwelling Self, making the body itself as the boundary. When 'outside' and 'inside' are used, there may arise the contingency of the nonexistence of That in the middle. Hence this is said: acaram caram eva ca, moving as well as not moving-even that which appears as the body, moving or not moving, is nothing but the Knowable, in the same way as the appearance of a snake on a rope (is nothing but the rope). In all empirical things, moving as also non-moving, be the Knowable, why should It not be known by all as such? In answer it is said: It is true that It shines through everything; still it is subtle like space. Therefore, although It is the Knowable, tat, It; is avijneyam, incomprehensible to the ignorant people; suksmatvat, due to Its intrinsic subtleness. But to the enlightened It is ever known from the valid means of knowledge such as (the texts), 'All this is verily the Self' (Ch. 7.25.2), 'Brahman alone is all this' (Nr. Ut.7), etc. It is durastham, far away, since, to the unenlightened, It is unattainable even in millions of years. And tat, That; is antike, near, since It is the Self of the enlightened.
Śrī Rāmānujācārya Classical
Translation
13.16 Abandoning the elements like earth etc., It can exist outside the body. It can exist within them while performing spontaneous activities as established in the Srutis: 'Eating, playing, enjoying with partners or with vehicles' (Cha. U., 8.12.3). 'It is unmoving and yet moving' - it is by nature, unmoving, It is moving when It has a body. It is so subtle that none can comprehend It. Although existing in a body, this principle, possessed of all powers and omniscient, cannot be comprehended by bound ones because of Its subtlety and Its distinctiveness from the body. It is far away and yet It is very near - though present in one's own body, It is far away from those who are devoid of modesty and other alities (mentioned above) as also to those who possess contrary alities. To those who possess modesty and such other alities, the same self is very near.
Śrī Abhinavagupta Classical
Translation
13.16 See Comment under 13.18
Swami Sivananda Classical
Translation
13.16 Without and within (all) beings the unmoving and also the moving; because of Its subtlety, unknowable; and near and far away is That.
Commentary

13.16 बहिः without? अन्तः within? च and? भूतानाम् of (all) beings? अचरम् the unmoving? चरम् the moving? एव also? च and? सूक्ष्मत्वात् because of Its subtlety? तत् That? अविज्ञेयम् unknowable? दूरस्थम् is far? च and? अन्तिके near? च and? तत् That.Commentary Brahman is subtle like the ether. It is incomprehensible to the unillumined on account of Its extreme subtlety. It is unknowable to the man who is not endowed with the four means of salvation.Brahman is known or realised by the wise. It is realised by the first class aspirant who is eipped with these means. It is near to the wise man or the illumined because It is his very Self. It is very far to the ignorant man who is drowned in worldliness or sensual pleasures. It is not attainable by the ignorant or unenlightened even in millions of years.Near and far away This expression is found in the Isavasya Upanishad (5) and the Mundaka Upanishad (3.17).

Swami Gambhīrānanda Classical
Translation
13.16 Existing outside and inside all beings; moving as well as non-moving, It is incomprehensible due to subtleness. So also, It is far away, and yet near.
Shri Purohit Swami Classical
Translation
13.16 It is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far away yet always near.
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)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 9.4 BG 13.17 BG 18.61 SB 2.2.35 SB 6.4.24 SB 11.2.41 CC Madhya 20.391 CC Ādi 5.65 CC Madhya 21.40 Īśa Upaniṣad 5 Muṇḍaka Upaniṣad 3.1.7
Related lectures
Personal Guidance
He exists outside and inside all beings — moving and unmoving; subtle, beyond ordinary understanding; far, yet near.
Practical Applications
  • Cultivate awareness of His simultaneous farness and nearness.
  • Don't choose one over the other.
  • Use both in prayer.
Reflection Questions
  • When does He feel near? When far?
  • What practice would steady the perception of His nearness?
Analogy

Water in a fish's gill is closer than the fish's own breath, yet the fish swims through it as if it weren't there. The Lord is closer than your heartbeat and farther than the farthest galaxy at the same instant. Distance does not measure Him; the seeker's eye does.

Stories
Dhruva sees the Lord in his own heart

The boy Dhruva, slighted by his stepmother and exiled to the forest, performed austerities so intense that the Lord finally appeared before him. But the Bhāgavatam records that Dhruva's first vision was actually inward — the Lord standing in the cavity of his heart, four-armed, smiling.

When Dhruva opened his eyes, the same Lord stood outside him too. Far and near were one. The verse Kṛṣṇa speaks here is the doctrine; Dhruva's vision is the demonstration.

📝 My note

Source: vedabase.io

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