FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.32

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३२ ॥
ye tv etad abhyasūyanto
[ye tv etad abhyasooyanto]
nānutiṣṭhanti me matam
[naanutishthanti me matam]
sarva-jñāna-vimūḍhāṁs tān
[sarva-jnaana-vimoodhaams taan]
viddhi naṣṭān acetasaḥ
[viddhi nashtaan achetasah]
Word-for-word
ye — those tu — however etat — this abhyasūyantaḥ — out of envy na — do not anutiṣṭhanti — regularly perform me — My matam — injunction sarva - jñāna — in all sorts of knowledge vimūḍhān — perfectly befooled tān — they are viddhi — know it well naṣṭān — all ruined acetasaḥ — without Kṛṣṇa consciousness .
Blended reading (Sanskrit + English inline)
ye tv etad abhyasūyanto
ye
those
tu
however
etat
this
abhyasūyantaḥ
out of envy
nānutiṣṭhanti me matam
na
do not
anutiṣṭhanti
regularly perform
me
My
matam
injunction
sarva-jñāna-vimūḍhāṁs tān
sarva - jñāna
in all sorts of knowledge
vimūḍhān
perfectly befooled
tān
they are
viddhi naṣṭān acetasaḥ
viddhi
know it well
naṣṭān
all ruined
acetasaḥ
without Kṛṣṇa consciousness .
Important Words
  • abhyasūyantaḥ — out of envy
    Present participle of abhi-asūya — actively envying. Stronger than the simple anasūya of 3.31. The verse pairs the two: blessed are the non-envious, ruined are the actively-envying.
  • matam — injunction
    Same word as 3.31 — Kṛṣṇa's decided teaching. The verse's force is that the *same* mata produces opposite outcomes depending on the listener's heart-condition. The teaching does not change; we do.
  • sarva - jñāna — in all sorts of knowledge
    Compound: sarva (all) + jñāna (knowledge). Not partial bewilderment but *total* — the scoffer loses competence across every domain of knowledge, not just spiritual. Envy of Kṛṣṇa ruins the intellect itself.
  • vimūḍhān — perfectly befooled
    Same word as in 3.6 — utterly deluded. The verse returns to the chapter's diagnosis: dismissing the teaching is itself the cardinal symptom of vi-mūḍha-tā.
  • naṣṭān — all ruined
    Past participle of √naś, to perish. Already ruined — present tense, not future warning. Kṛṣṇa reports a state, not a threat. The envious dismissal *is* the ruin.
But those who, out of envy, disregard these teachings and do not follow them regularly are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.
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 flip side of 3.31. Refusal grounded in fault-finding (asūyā) — not honest doubt — is self-destructive. Such a person cuts themselves off from all paths of knowledge and ruins their own progress.
Further notes (विवरण · Vivaraṇa)
The contrast is between śraddhā-anasūyā (3.31) and abhyasūyā (this verse). The verdict is harsh because the obstacle is moral, not intellectual — envy, not ignorance. Compare BG 16.18 where the āsuric type is again marked by abhyasūyā toward Bhagavān. The verse closes a small two-verse mini-section on attitude toward the teaching itself.
Prose order (अन्वय · Anvaya)
ये तु एतत् मे मतम् अभ्यसूयन्तः न अनुतिष्ठन्ति, तान् सर्व-ज्ञान-विमूढान् अचेतसः नष्टान् विद्धि।
ye tu etat me matam abhyasūyantaḥ na anutiṣṭhanti, tān sarva-jñāna-vimūḍhān acetasaḥ naṣṭān viddhi|
But those who, finding fault with this teaching of Mine, do not follow it — know them to be deluded in all knowledge, mindless, and ruined.
Word split (पदच्छेद · Padaccheda)
ये तु एतत् अभ्यसूयन्तः न अनुतिष्ठन्ति मे मतम् । सर्व-ज्ञान-विमूढान् तान् विद्धि नष्टान् अचेतसः ॥
ye tu etat abhyasūyantaḥ na anutiṣṭhanti me matam | sarva-jñāna-vimūḍhān tān viddhi naṣṭān acetasaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ये ye rel. pron. (pronoun) nom.pl. (nominative plural)m. those who
तु tu ind. (indeclinable), contrastive but
एतत् etat dem. (demonstrative) pron. (pronoun) acc.sg. (accusative singular)n. this
अभ्यसूयन्तः abhyasūyantaḥ अभि+असू (denom.) pres. (present)act.part. nom.pl. (nominative plural)m. cavilling, finding fault
न na ind. (indeclinable), negative not
अनुतिष्ठन्ति anutiṣṭhanti अनु+√स्था pres. (present) 3pl.par. (parasmaipada / active voice) follow, practice
मे me अस्मद् pron. (pronoun) gen.sg. (genitive singular) enclitic My
मतम् matam मत (n.) acc.sg. (accusative singular) teaching
सर्व-ज्ञान-विमूढान् sarva-jñāna-vimūḍhān सर्व + ज्ञान + विमूढ acc.pl. (accusative plural)m., bahuvrīhi/tatpuruṣa cpd. (compound) utterly deluded in all knowledge
तान् tān dem. (demonstrative) pron. (pronoun) acc.pl. (accusative plural)m. them
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know
नष्टान् naṣṭān √नश् p.p.p. (past passive participle) acc.pl. (accusative plural)m. ruined, lost
अचेतसः acetasaḥ अ + चेतस् (n.) → adj. acc.pl. (accusative plural)m., bahuvrīhi cpd. (compound) mindless, devoid of judgment
Purport

The flaw of not being Kṛṣṇa conscious is clearly stated herein. As there is punishment for disobedience to the order of the supreme executive head, so there is certainly punishment for disobedience to the order of the Supreme Personality of Godhead. A disobedient person, however great he may be, is ignorant of his own self, and of the Supreme Brahman, Paramātmā and the Personality of Godhead, due to a vacant heart. Therefore there is no hope of perfection of life for him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
32. But know that those who, devoid of all knowledge, devoid of proper consciousness, and hostile to this teaching, do not follow it, are lost.
Commentary

In this verse the Lord speaks of the bad effects of doing the opposite.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
32. But know that those who do not follow the teaching are devoid of all knowledge, devoid of proper discrimination, ignorant of this teaching about action, and lost.
Commentary

This verse speaks of the fault of not following the instruction. Know that those who do not perform actions in this way are devoid of proper discrimination (acetasaḥ); they are ignorant of (vimūḍhān) the knowledge (jñāna) that all these prescribed actions (sarva) are directed towards spirit. Know that they are lost (naṣṭān).

Bhūrijana Dāsa Gauḍīya
Translation
But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.
Commentary

"On one hand is success and on the other hand there is failure. So make your choice O Arjuna." When the choice is so clear, "in one hand you die in the other hand you live, which one you want?", then the question is asked usually: why don't people do the correct thing? Why don't they follow Krsna's order? Why do they go in the wrong way , as the tendence is, if they know that it will bring them to hell? Krsna's answer is in Text 33.

[ 3 . One should perform his duty according to his nature in Krsna consciousness, without falling victim to attractions and aversions. (33‑35)]

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

Flaw of not being Krishna conscious –

Such a person out of envy disregard these teachings and do not follow them
Fate of disobedient persons
Is considered bereft of all knowledge and befooled
Ruined in their endeavors for perfection

LINK BETWEEN TEXTS 3.32 & 3.33: Why do people who transgress your desire not fear punishment from

You , as criminals fear from a king? ANSWER: Text 3.33 (The next verse)

Focus of Learning

(a) Analogy for ‘Disobedience’ – As there is punishment for disobedience to the order of the supreme

executive head, similarly there is punishment for disobedience to the order of the Supreme

Personality of Godhead

(b) What is the ‘ignorance’ and ‘destiny’ of disobedient soul

He is ignorant of his own self and of the Supreme Brahman, Paramatma and the Supreme Personality of Godhead, due to vacant heart
Destiny – Therefore there is ‘No hope for perfection’

(a) Truth of Krishna consciousness is eternal

The injunction of the Supreme Personality of Godhead is the essence of all Vedic wisdom and therefore is eternally true without exception

(b) Studying Bhagavad-gita without faith has no benefit

Many philosophers write commentaries on Bhagavad-gita, but have no faith in Krishna
Their destiny – Never gets liberated from the bondage of fruitive action

(c) Firm faith gives surety of success

But one who has firm faith, even though unable to execute such orders, such a person is surely promoted to pure Krishna consciousness

(d) Firm faith, even though unable to execute the injunctions

In the beginning of Krishna consciousness, one may not fully discharge the injunctions of the Lord
Still he will surely be promoted to the stage of Krishna consciousness, if:
One is not resentful of the principle and
Works sincerely without consideration of defeat and hopelessness

PRACTICAL APPLICATION OF TEXT 3.31

One’s ability to advance in spiritual life is directly connected with his faithful and non-envious

acceptance of Krishna and His teachings. Even if one is not at the stage of devotion mentioned in

Text 3.30, as long as he is sincerely faithful to the words of Krishna, he will ultimately qualify for

pure devotional service

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.32 Tu, but; ye, those who are the opposite of them (the former); who abhyasuyantah, decrying; etat, this instruction of Mine; na, do not; anutisthanti, follow; me, My; matam, teaching, they are deluded in various ways with respect to all knowledge. Viddhi, know; tan, them; sarva-jnana-vimudhan, who are deluded about off knowledge; acetasah, who are devoid of discrimination; nastan, to have gone to ruin. 'For what reason, again, do they not follow your teachings, perform duties that are not theirs and not follow their own duties? How is it that by remaining opposed to You, they do not fear the evil which will arise from transgressing Your ?ndments? As to that, the Lord says:
Śrī Rāmānujācārya Classical
Translation
3.32 But those who do not follow this view of Mine, namely, that the self has Me for Its support, is subservient to Me and is actuated by Me only, i.e., those who do not perform all acts contemplating in this way as also those who have no faith in the meaning of the Sastras and calumniate them - know them to be extremely deluded and devoid of reasoning and knowledge and conseently completely lost. For, the function of the mind is the determination of the real nature of things, and in its absence, those mentioned above are devoid of reason, and therefore apostates in knowledge and extremely deluded in all ways. For one united with the Prakrti (body), the sense of agency results from the preponderance of the Gunas of Prakrti. But this agency really rests with the Supreme Person. Contemplating thus, Karma Yoga alone should be practised by both - those who are competent for Karma Yoga only and those who are competent for Jnana Yoga. The implied superiority of Karma Yoga has the following justifications; it is easy to perform, free from liability to lapse, and independent of anything else; it comprises the knowledge of the self also within its scope. On the other hand Jnana Yoga is difficult to practise, is not free from the liability to lapse, leaves one dependent on actions for the sustenance of the body etc. And for a distinguished perosn, this (i.e., Karma Yoga) is especially what ought to be practised. Next, till the end of this chapter, it is explained how Jnana Yoga, being difficult, is liable to lead to lapses.
Śrī Abhinavagupta Classical
Translation
3.31-32 Ye Me etc. Ye tvetat etc. Taking shelter in this doctrine whosoever performs any action, it does not bind him. On the other hand those, who have no faith is this knowledge, are lost totally; for, they are constantly socked in the fear of birth, death etc.
Swami Sivananda Classical
Translation
3.32 But those who carp at My teaching and do not practise it, deluded of all knowledge, and devoid of discrimination, know them to be doomed to destruction.
Commentary

3.32 ये those who? तु but? एतत् this? अभ्यसूयन्तः carping at? न not? अनुतिष्ठन्ति practise? मे My? मतम् teaching? सर्वज्ञानविमूढान् deluded of all knowledge? तान् them? विद्धि know? नष्टान् ruined? अचेतसः devoid of discrimination.Commentary The pigheaded people who are obstinate? who find fault with the teachings of the Lord and who do not practise them are certainly doomed to destruction. They are incorrigible and senseless persons indeed.

Swami Gambhīrānanda Classical
Translation
3.32 But those who, decaying [Finding fault where there is none.] this, do not follow My teaching, know them-who are deluded about all knoweldge [Knowledge concerning the alified and the un-alified Brahman.] and who are devoid of discrimination-to have gone to ruin.
Shri Purohit Swami Classical
Translation
3.32 But they who ridicule My word and do not keep it, are ignorant, devoid of wisdom and blind. They seek but their own destruction.
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)
Related verses
BG 16.19 BG 9.12 BG 7.15 SB 7.1.15 SB 4.2.23 SB 10.66.26 CC Ādi 17.265 CC Madhya 15.261 CC Antya 3.213 Īśa Upaniṣad 3 Muṇḍaka Upaniṣad 1.2.8
Study Q&A referencing this verse
Related lectures
Personal Guidance
Those who scoff at this teaching, who do not follow it, are bewildered and ruined.
Practical Applications
  • Refuse to scoff at teachings you don't yet understand; humility opens future understanding.
  • Notice when intellectual mockery is just defensive ego.
  • Bring the teachings you doubt to a teacher rather than dismissing them.
Reflection Questions
  • Which teaching am I currently scoffing at, possibly to my detriment?
  • What would humble inquiry look like instead?
Analogy

A man who scoffs at the lamp because it is small ends up walking into walls. The teaching may be quiet; the consequence of dismissing it is loud.

📝 My note

Source: vedabase.io

← Read full Chapter 3