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Bhagavad-gītā 5.17

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणा: । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषा: ॥ १७ ॥
tad-buddhayas tad-ātmānas
[tad-buddhayas tad-aatmaanas]
tan-niṣṭhās tat-parāyaṇāḥ
[tan-nishthaas tat-paraayanaah]
gacchanty apunar-āvṛttiṁ
[gachchanty apunar-aavrittim]
jñāna-nirdhūta-kalmaṣāḥ
[jnaana-nirdhoota-kalmashaah]
Word-for-word
tat - buddhayaḥ — those whose intelligence is always in the Supreme tat - ātmānaḥ — those whose minds are always in the Supreme tat - niṣṭhāḥ — those whose faith is only meant for the Supreme tat - parāyaṇāḥ — who have completely taken shelter of Him gacchanti — go apunaḥ - āvṛttim — to liberation jñāna — by knowledge nirdhūta — cleansed kalmaṣāḥ — misgivings .
Blended reading (Sanskrit + English inline)
tad-buddhayas tad-ātmānas
tat - buddhayaḥ
those whose intelligence is always in the Supreme
tat - ātmānaḥ
those whose minds are always in the Supreme
tan-niṣṭhās tat-parāyaṇāḥ
tat - niṣṭhāḥ
those whose faith is only meant for the Supreme
tat - parāyaṇāḥ
who have completely taken shelter of Him
gacchanty apunar-āvṛttiṁ
gacchanti
go
apunaḥ - āvṛttim
to liberation
jñāna-nirdhūta-kalmaṣāḥ
jñāna
by knowledge
nirdhūta
cleansed
kalmaṣāḥ
misgivings .
Important Words
  • tat-buddhayaḥ — those whose intelligence is always in the Supreme
    Bahuvrīhi compound. 'Those whose intelligence is *that*.' Buddhi here is the discriminating faculty; when it is fixed on tat (the Supreme), discrimination itself becomes liberating rather than entangling.
  • tat-ātmānaḥ — those whose minds are always in the Supreme
    Ātman in its mid-range meaning — mind as the identifying faculty. The soul identifies (ātmā-bhāva) with what it focuses on; fix the focus on Kṛṣṇa and the identification follows.
  • tat-niṣṭhāḥ — those whose faith is only meant for the Supreme
    Niṣṭhā — firm standing, conviction. The third anchor is firmness of conviction, distinct from intelligence (which discriminates) and mind (which identifies). One can know and identify yet still waver; niṣṭhā is the absence of wavering.
  • tat-parāyaṇāḥ — who have completely taken shelter of Him
    Para — supreme. Ayana — going, refuge. 'Those whose final going is to that supreme.' The fourth anchor is the practical taking of shelter — śaraṇāgati, surrender. Without this, the other three remain intellectual postures.
  • kalmaṣāḥ — misgivings
    From the root meaning 'rust, stain, defilement.' The four anchors together cleanse this rust. Note the verse promises not just bypassing the misgivings but their actual dissolution — nirdhūta, washed away.
When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
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)
Four 'tat-' compounds in rapid succession ring the bell: when intellect, self, ground and refuge are all in the Supreme, the path to no-return opens. Knowledge has scoured the residual kalmaṣa — and rebirth ends.
Further notes (विवरण · Vivaraṇa)
The four bahuvrīhis form a meditative rosary, each fixing one faculty in tat (the Supreme). Apunarāvṛtti — 'no-coming-back-again' — is the technical Upaniṣadic term for final liberation (cf. Chāndogya 8.15.1). The verse compresses the result-clause of all preceding chapter discussion. Cross-ref 8.21, 15.6.
Prose order (अन्वय · Anvaya)
तत्-बुद्धयः तत्-आत्मानः तत्-निष्ठाः तत्-परायणाः ज्ञान-निर्धूत-कल्मषाः अपुनरावृत्तिम् गच्छन्ति ।
tat-buddhayaḥ tat-ātmānaḥ tat-niṣṭhāḥ tat-parāyaṇāḥ jñāna-nirdhūta-kalmaṣāḥ apunarāvṛttim gacchanti |
Those whose intellect, self, foundation and refuge are That, whose impurities have been shaken off by knowledge, go to non-return.
Word split (पदच्छेद · Padaccheda)
तत्-बुद्धयः तत्-आत्मानः तत्-निष्ठाः तत्-परायणाः । गच्छन्ति अपुनरावृत्तिम् ज्ञान-निर्धूत-कल्मषाः ॥
tat-buddhayaḥ tat-ātmānaḥ tat-niṣṭhāḥ tat-parāyaṇāḥ | gacchanti apunarāvṛttim jñāna-nirdhūta-kalmaṣāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
तत्-बुद्धयः tat-buddhayaḥ तद् + बुद्धि (f.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) having That as intellect
तत्-आत्मानः tat-ātmānaḥ तद् + आत्मन् (m.) nom.pl. (nominative plural), bahuvrīhi cpd. (compound) having That as self
तत्-निष्ठाः tat-niṣṭhāḥ तद् + निष्ठा (f.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) founded on That
तत्-परायणाः tat-parāyaṇāḥ तद् + परायण (n.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) having That as supreme refuge
गच्छन्ति gacchanti √गम् pres. (present) 3pl.par. (parasmaipada / active voice) they go
अपुनरावृत्तिम् apunarāvṛttim अ + पुनर् + आ + वृत्ति (f.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) non-return
ज्ञान-निर्धूत-कल्मषाः jñāna-nirdhūta-kalmaṣāḥ ज्ञान + निर्धूत + कल्मष (n.) nom.pl. (nominative plural)m., complex bahuvrīhi cpd. (compound) whose impurities are shaken off by knowledge
Purport

The Supreme Transcendental Truth is Lord Kṛṣṇa. The whole Bhagavad-gītā centers around the declaration that Kṛṣṇa is the Supreme Personality of Godhead. That is the version of all Vedic literature. Para-tattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramātmā and Bhagavān. Bhagavān, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañ-jaya. Impersonal Brahman is also supported by Kṛṣṇa: brahmaṇo hi pratiṣṭhāham. Therefore in all ways Kṛṣṇa is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Kṛṣṇa, or, in other words, one who is fully in Kṛṣṇa consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Kṛṣṇa conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Kṛṣṇa, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
17. Those whose intellect, mind and faith are fixed on Me, Paramātmā, who are absorbed in glorifying and serving Me, being washed of all ignorance by knowledge, never take birth again.
Commentary

But this vidyā reveals knowledge about the jīvātmā, not knowledge of the Paramātmā. The Lord says, bhaktyāham ekayā grahyaḥ: I am attainable only by bhakti. Therefore the jñānīs must additionally practice bhakti in order to obtain knowledge of Paramātmā. [Note: From this it is understood that ātma jñāna is not enough to give liberation. Bhakti, producing Paramātmā realization, is also necessary for liberation.] That is stated in this verse. The word tat refers to the Supreme Lord previously mentioned as vibhu in verse 15. Those who place their intelligence in the Supreme Lord, who are dedicated to contemplation on the Lord using intellect (tad-buddhayaḥ), who are meditating on the Lord using the mind (tad-ātmānaḥ), who fix their knowledge in the Lord, giving up sattvic knowledge of the soul apart from the body, and becoming fixed only in the Lord (tan-niṣṭhāḥ) (since the Lord says one should surrender that knowledge to Him: jñānam ca mayi sannyaset. (SB 11.19.1); who become absorbed in the processes of hearing and chanting about the Lord (tat-parānayaṇāḥ)—these persons do not attain birth again. It will be said later: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato māṁ tattvato jñātvā viśate tad-anantaram I am to be known in truth only by bhakti. Knowing Me in truth, one attains Me. BG 18.55 Those persons’ ignorance has been previously completely destroyed by vidyā (jñāna-nirdhūta-kalmaṣāḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
17. Those whose intellects are convinced of My qualities, whose minds are absorbed in My qualities, who have made paramātmā their goal, who are surrendered to Me, being washed of all ignorance by that knowledge of My qualities, attain liberation.
Commentary

This verse describes the results for those who meditate on the paramātmā’ṣ qualities, such as His sense of justice. Those whose intellects are convinced of such qualities of paramātmā (tad buddhayaḥ), whose minds are absorbed in paramātmā’s qualities (tad ātmānaḥ), who have made paramātmā their goal (tan niṣṭhāḥ), who have completely surrendered to paramātmā (tat parāyaṇāḥ), cleansed of all misconceptions by knowledge of the Lord’s good qualities like justice (jñāna nirdhūta kalmaṣā), [Note: There seems to be a misprint in all editions. Vaiṣamyādi-guṇa-jñānena should probably be avaiṣamyādi- guṇa jñānena] having destroyed their repugnance to the Lord, attain liberation (apunar āvṛttim).

Bhūrijana Dāsa Gauḍīya
Commentary

What happens then, due to his knowledge of the Supersoul and His impartiality? He sees that the Supersoul is the sanctioner, he sees that if he fixes his consciousness on the Supersoul ‑ he will also become impartial. And therefore, because he becomes impartial,

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

Becoming fixed in the Supreme – As described in this verse, after one achieves knowledge that he is

different from his body i.e knowledge born of the mode of goodness (Ref. Bg. 14.17 “sattvat sanjayate

jnanam…”) – he must become “fixed in the Supreme” to achieve liberation

By fixing one’s intelligence, mind, faith and refuge in the Supreme, one becomes fully cleansed of misgivings through complete knowledge
Thus one proceeds straight on the path of liberation

SUMMARIZED THEME 5E

CHARACTERISTICS OF AN ENLIGHTENED LIBERATED KARMA-YOGI (5.17 – 5.26)

A) Vision of a self-realized soul (5.18 – 5.22)

Equal vision to all living entities – Irrespective of species and caste (5.18)
No attraction/aversion to matter (5.19), thus he is flawless and impartial like the Lord
No rejoicing/lamenting for material events (5.20)
Intelligence fixed in self, and one knows the science of God (5.20)
Knows perfectly about three levels of Absolute Truth and constitutional position of living entity
This is Brahman realization or self-realization
Never attracted to sense gratification, because
He understands that (5.22)

▪ Contact of senses with sense objects is the source of misery and continual

material existence

▪ Sense pleasure is temporary and limited

He experiences great happiness within – Higher taste (5.24)

B) Internal and external behavior/activities of a self realized soul (5.23 – 5.26)

Tolerates the forces of Desires and Anger; and urges of senses Till Death (5.23)
How he tolerates
By focussing his happiness, activities and goals inward (higher taste) (5.24)
Purifying his external activities by working for the benefit of others (5.25)
Fixed meditation on Supersoul (5.26) – Soon attains liberation in near future

LINK BETWEEN TEXTS 5.17 & 5.18: And what of the impartiality of those who transcend the material

world in this way?

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.17 Tat-buddhayah, those who have their intellect absorbed in That, [Here Ast. reads 'tasmin brahmani, in that Brahman'.-Tr.] in the supreme Knowledge which has been revealed; tat-atmanah, whose Self is That, who have That (tat) supreme Brahman Itself as their Self (atma); tat-nisthah, who are steadfast in That-nistha is intentness, exclusive devotion; they are called tat-nisthah who become steadfast only in Brahman by renouncing all actions; and tat-parayanah, who have That as their supreme (para) Goal (ayana), who have That alone as their supreme Resort, i.e. who are devoted only to the Self; those who have got their ignorance destroyed by Knowledge-those who are of this kind-, they gacchanti, attain; apunaravrttim, the state of non-returning, non-association again with a body; jnana-nirdhuta-kalmasah, their dirt having been removed, destroyed, by Knowledge. Those whose dirt (kalmasa), the defect in the form of sin etc., which are the cause of transmigration, have been removed, destryed (nirdhuta), by the aforesaid Knowledge (jnana) are jnana-nirdhuta-kalmasah, i.e. the monks. How do those learned ones, whose ignorance regarding the Self has been destroyed by Knowledge, look upon Reality? That is being stated:
Śrī Rāmānujācārya Classical
Translation
5.17 'Those whose intellects pursue It,' i.e., those who have determined to have the vision of the self in this way; 'those whose minds think about It,' i.e., those whose minds have the self for their aim, those who undergo discipline for It, i.e., those who are devoted to the practices for Its attainment; 'those who hold It as their highest object,' i.e., those who consider It as their highest goal - such persons, having their previous impurities cleansed by the knowledge which is practised in this way, attain the self as taught. 'From that state there is no return' - the state from which there is no return means the state of the self. The meaning is that they attain the self which rests in Its own nature.
Śrī Abhinavagupta Classical
Translation
5.17 Because it is only the inherent nature that exerts thus, therefore [the Lord] says that the men, who have destroyed their illusion would remain as follows -
Swami Sivananda Classical
Translation
5.17 Their intellect absorbed in That, their self being That, established in That, with That for their supreme goal, they go whence there is no return, their sins dispelled by knowledge.
Commentary

5.17 तद्बुद्धयः intellect absorbed in That? तदात्मानः their self being That? तन्निष्ठाः established in That? तत्परायणाः with That for their supreme goal? गच्छन्ति go? अपुनरावृत्तिम् not again returning? ज्ञाननिर्धूतकल्मषाः,those whose sins have been dispelled by knowledge.Commentary They fix their intellects on Brahman or the Supreme Self. They feel and realise that Brahman is their self. By constant and protracted meditation? they get established in Brahman. The whole world of names and forms vanishes for them. They live in Brahman alone. They have Brahman alone as their supreme goal or sole refuge. They rejoice in the Self alone. They are satisfied in the Self alone. They are contented in the Self alone. Such men never come back to this Samsara? as their sins are dispelled by knowledge (BrahmaJnana). (Cf.IX.34)

Swami Gambhīrānanda Classical
Translation
5.17 Those who have their intellect absorbed in That, whose Self is That, who are steadfast in That, who have That as their supreme Goal-they attain the state of non-returning, their dirt having been removed by Knowledge.
Shri Purohit Swami Classical
Translation
5.17 Meditating on the Divine, having faith in the Divine, concentrating on the Divine and losing themselves in the Divine, their sins dissolved in wisdom, they go whence there is no return.
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 12.8 BG 18.66 BG 9.22 SB 11.2.37 SB 2.1.5 SB 7.5.23 CC Madhya 22.93 CC Madhya 22.100 CC Antya 4.67 Śvetāśvatara Upaniṣad 6.23BRS 1.2.92
Related lectures
Personal Guidance
Those whose intelligence, mind, faith, and refuge are fixed in the Self attain the state of being fully cleansed of misgivings — they go to liberation.
Practical Applications
  • Audit four anchors — intelligence, mind, faith, refuge.
  • Strengthen the weakest anchor.
  • Aim for misgivings to dissolve, not just be endured.
Reflection Questions
  • Which of the four anchors is least firmly placed in the Self?
  • What discipline would shore it up?
Analogy

Four ropes tether a boat to the pier: cut one and the boat still drifts; cut all four and it floats free or stays moored according to the captain's will. Intelligence, mind, faith, and refuge — when all four are tethered to the Supreme, the soul reaches liberation without drift. One rope short is one rope's worth of bondage.

Stories
Rūpa Gosvāmī's quadruple fixation

Rūpa Gosvāmī, by tradition, structured his entire life around exactly the four anchors of this verse. His intelligence (buddhi) was fixed in śāstra — he composed and codified the literature of rasa. His mind (ātmā) was fixed on Kṛṣṇa's pastimes — he meditated continually on Vraja. His faith (niṣṭhā) was fixed in his guru Mahāprabhu's teaching. His refuge (parāyaṇa) was Govindajī himself, the deity he installed in Vṛndāvana.

Four anchors, all fastened to the same Supreme. The Caitanya-caritāmṛta describes him as one for whom misgivings had dissolved — jñāna-nirdhūta-kalmaṣa. He moved on the path of liberation without wobble.

The verse describes the structural condition that Rūpa lived out: tat-buddhayaḥ, tat-ātmānaḥ, tat-niṣṭhāḥ, tat-parāyaṇāḥ.

📝 My note

Source: vedabase.io

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