FolioCorpusBhagavad-gītā

7 · Knowledge of the Absolute

30 verses · 🖨 Class prep
Sanskrit Recitation
Reciter: His Grace Rādhā-Gopīnātha Prabhu
Reading along — Chapter 7
7.1
śrī-bhagavān uvāca
mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu
7.2
jñānaṁ te ’haṁ sa-vijñānam
idaṁ vakṣyāmy aśeṣataḥ
yaj jñātvā neha bhūyo ’nyaj
jñātavyam avaśiṣyate
7.3
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
7.4
bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
7.5
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
7.6
etad-yonīni bhūtāni
sarvāṇīty upadhāraya
ahaṁ kṛtsnasya jagataḥ
prabhavaḥ pralayas tathā
7.7
mattaḥ parataraṁ nānyat
kiñcid asti dhanañ-jaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva
7.8
raso ’ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu
7.9
puṇyo gandhaḥ pṛthivyāṁ ca
tejaś cāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣu
tapaś cāsmi tapasviṣu
7.10
bījaṁ māṁ sarva-bhūtānāṁ
viddhi pārtha sanātanam
buddhir buddhimatām asmi
tejas tejasvinām aham
7.11
balaṁ balavatāṁ cāhaṁ
kāma-rāga-vivarjitam
dharmāviruddho bhūteṣu
kāmo ’smi bharatarṣabha
7.12
ye caiva sāttvikā bhāvā
rājasās tāmasāś ca ye
matta eveti tān viddhi
na tv ahaṁ teṣu te mayi
7.13
tribhir guṇa-mayair bhāvair
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam
7.14
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
7.15
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
7.16
catur-vidhā bhajante māṁ
janāḥ su-kṛtino ’rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
7.17
teṣāṁ jñānī nitya-yukta
eka-bhaktir viśiṣyate
priyo hi jñānino ’tyartham
ahaṁ sa ca mama priyaḥ
7.18
udārāḥ sarva evaite
jñānī tv ātmaiva me matam
āsthitaḥ sa hi yuktātmā
mām evānuttamāṁ gatim
7.19
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
7.20
kāmais tais tair hṛta-jñānāḥ
prapadyante ’nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā
7.21
yo yo yāṁ yāṁ tanuṁ bhaktaḥ
śraddhayārcitum icchati
tasya tasyācalāṁ śraddhāṁ
tām eva vidadhāmy aham
7.22
sa tayā śraddhayā yuktas
tasyārādhanam īhate
labhate ca tataḥ kāmān
mayaiva vihitān hi tān
7.23
antavat tu phalaṁ teṣāṁ
tad bhavaty alpa-medhasām
devān deva-yajo yānti
mad-bhaktā yānti mām api
7.24
avyaktaṁ vyaktim āpannaṁ
manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto
mamāvyayam anuttamam
7.25
nāhaṁ prakāśaḥ sarvasya
yoga-māyā-samāvṛtaḥ
mūḍho ’yaṁ nābhijānāti
loko mām ajam avyayam
7.26
vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana
7.27
icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti paran-tapa
7.28
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
7.29
jarā-maraṇa-mokṣāya
mām āśritya yatanti ye
te brahma tad viduḥ kṛtsnam
adhyātmaṁ karma cākhilam
7.30
sādhibhūtādhidaivaṁ māṁ
sādhiyajñaṁ ca ye viduḥ
prayāṇa-kāle ’pi ca māṁ
te vidur yukta-cetasaḥ
Connection between Chapter 6 and Chapter 7
Text 6.47 explains that A yogi who always thinks of Me in devotion is the best (“mad gaten antaratmana...”)
Text 7.1 explains how to do so
Text 6.47– concentrate on Him In full faith
Faith comes from knowledge
Without knowledge one may doubt Krishna’s position
Therefore, in Chapters 7 to 12 – Krishna presents the “knowledge of himself” as Supreme Personality of Godhead, to inspire and strengthen Bhakti.
Text 7.1 stresses on ‘Hearing’ – Acquiring knowledge by descending process, as the only process
— Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Chapter Quiz · 12 questions
12 questions · Chapter 7
1. Of many thousands, how many strive for perfection per BG 7.3?
BG 7.3 — 'manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye'; of perfected ones, scarcely any knows Kṛṣṇa.
Refs: 7.3
2. How many energies of Kṛṣṇa are enumerated in BG 7.4-5?
BG 7.4-5 — apara-prakṛti (earth, water, fire, air, ether, mind, intelligence, ahaṅkāra) and para-prakṛti (jīvas).
Refs: 7.4, 7.5
3. How is Kṛṣṇa described to Arjuna in BG 7.7?
BG 7.7 — 'mattaḥ parataraṁ nānyat'; everything rests on Him.
Refs: 7.7
4. What does Kṛṣṇa identify Himself as in the famous BG 7.8 verses (raso 'ham apsu kaunteya)?
BG 7.8-11 lists Kṛṣṇa as the taste in water, light in sun/moon, oṁkāra in Vedas, sound in space, ability in man, sweet fragrance in earth, and so on.
Refs: 7.8, 7.9, 7.10, 7.11
5. Per BG 7.14, how is Kṛṣṇa's divine māyā crossed?
BG 7.14 — His māyā is hard to overcome; only those who surrender unto Him cross over.
Refs: 7.14
6. Who does NOT surrender unto Kṛṣṇa, per BG 7.15?
BG 7.15 — four kinds of duṣkṛtinas do not approach Kṛṣṇa.
Refs: 7.15
7. What four classes of pious people approach Kṛṣṇa, per BG 7.16?
BG 7.16 — these four kinds of pious people render devotion to Kṛṣṇa.
Refs: 7.16
8. Of these four, whom does Kṛṣṇa consider the best?
BG 7.17-18 — the jñānī ekibhakti is most dear; he is Kṛṣṇa's own self.
Refs: 7.17, 7.18
9. How many lifetimes (or types of seeking) does BG 7.19 say bring one to surrender to Kṛṣṇa?
BG 7.19 — 'bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ'.
Refs: 7.19
10. Why do people worship demigods, per BG 7.20?
BG 7.20 — those whose intelligence is stolen by lust worship demigods.
Refs: 7.20
11. Who actually grants the boons demigods seem to bestow, per BG 7.22?
BG 7.21-22 — Kṛṣṇa fixes the faith and provides the result; demigods are mediators.
Refs: 7.21, 7.22
12. What is the fate of demigod worshippers vs Kṛṣṇa worshippers per BG 7.23?
BG 7.23 — fruits of demigod worship are finite; devotees of Kṛṣṇa reach Kṛṣṇa eternally.
Refs: 7.23
Section 1 (7.1–7.3) — JUST HEAR (KNOWING KRISHNA BY HEARING ABOUT HIM)
Krishna requests Arjuna to hear of both His material and spiritual energies.
Declares that the transcendentalist who succeeds in truly knowing Him is most rare.
Section 2 (7.4–7.12) — KNOWING KRISHNA’S MATERIAL AND SPIRITUAL ENERGIES
Krishna is the source of both matter and spirit
Can be seen in the world when we view all existence as a combination of Krishna’s material and spiritual energies. He is also the active essence of everything
Although Krishna is not under His energies, the three modes, all else in material existence is manifested by combination of goodness, passion and ignorance
Section 3 (7.13–7.14) — KRISHNA CONTROLS THE MODES: SO SURRENDER
Those who surrender to Krishna (the controller of the modes) will cross beyond the delusion caused by three modes and come to know Him
Section 4 (7.15–7.19) — THE IMPIOUS NEVER SURRENDER, PIOUS DO
Four kinds of men never surrender and four kinds of men do surrender
Of those who surrender, the Jnani with no material desire is best but rare
Section 5 (7.20–7.25) — SURRENDER TO DEMIGODS AND IMPERSONALISM
Those who surrender to demigods and those who are impersonalists have no knowledge of Krishna and in their foolishness, do not surrender to Him
Section 6 (7.26–7.30) — BEWILDERMENT AND FREEDOM BY KNOWING KRISHNA
Living entities bewilderment is caused by maya’s forcing him to see dualities
His freedom is caused by devotional service, which places him beyond those dualities
By being conscious of Krishna in devotional service, one can know Him even at the time of death
— Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Section 1 (7.1–7.3)
JUST HEAR (KNOWING KRISHNA BY HEARING ABOUT HIM)
Section overview
Krishna requests Arjuna to hear of both His material and spiritual energies.
Declares that the transcendentalist who succeeds in truly knowing Him is most rare.

Bhagavad-gītā 7.1

↗
श्रीभगवानुवाच मय्यासक्तमना: पार्थ योगं युञ्जन्मदाश्रय: । असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ १ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
mayy āsakta-manāḥ pārtha
[mayy aasakta-manaah paartha]
yogaṁ yuñjan mad-āśrayaḥ
[yogam yunjan mad-aashrayah]
asaṁśayaṁ samagraṁ māṁ
[asamshayam samagram maam]
yathā jñāsyasi tac chṛṇu
[yathaa jnaasyasi tach chrinu]
śrī - bhagavān uvāca — the Supreme Lord said mayi — to Me āsakta - manāḥ — mind attached pārtha — O son of Pṛthā yogam — self-realization yuñjan — practicing mat - āśrayaḥ — in consciousness of Me (Kṛṣṇa consciousness) asaṁśayam — without doubt samagram — completely mām — Me yathā — how jñāsyasi — you can know tat — that śṛṇu — try to hear .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Lord said
mayy āsakta-manāḥ pārtha
mayi
to Me
āsakta - manāḥ
mind attached
pārtha
O son of Pṛthā
yogaṁ yuñjan mad-āśrayaḥ
yogam
self-realization
yuñjan
practicing
mat - āśrayaḥ
in consciousness of Me (Kṛṣṇa consciousness)
asaṁśayam
without doubt
asaṁśayaṁ samagraṁ māṁ
samagram
completely
mām
Me
yathā jñāsyasi tac chṛṇu
yathā
how
jñāsyasi
you can know
tat
that
śṛṇu
try to hear .
  • āsakta - manāḥ — mind attached
    Compound: āsakta (clinging, glued) + manāḥ (mind). Not casual interest but adhesion. The first ingredient Kṛṣṇa names — before yoga, before refuge — because without a mind that sticks, the other two cannot operate.
  • yogam — self-realization
    Here yoga is the active linking, not seated meditation alone. Paired with yuñjan (practicing), it names the second ingredient: ongoing disciplined engagement, not occasional thought.
  • mat - āśrayaḥ — in consciousness of Me, taking refuge in Me
    Compound: mat (Me) + āśraya (shelter, recourse). The third ingredient. Refuge is not added to yoga — it underwrites it. Without Kṛṣṇa as the actual shelter, the practice has nowhere to stand.
  • samagram — completely, in full
    Kṛṣṇa does not promise partial knowledge. The word excludes the possibility of a residue. Compare with chapter 2's khaṇḍa knowledge — here the offer is whole.
  • asaṁśayam — without doubt
    Privative compound: a- (not) + saṁśaya (doubt). The result is not merely correct but uncontested in the heart. Doubt is the chronic illness of the spiritual life; this verse promises its full healing — but only under all three conditions above.
The Supreme Personality of Godhead said: Now hear, O son of Pṛthā, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.
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)
Kṛṣṇa opens the chapter by promising Arjuna a direct, doubt-free knowledge of Himself — but only by three conjoined conditions: an attached mind, full refuge in Him, and active yoga practice. The verse sets the chapter's frame: jñāna is earned through bhakti-yoga, not abstract speculation.
Further notes (विवरण · Vivaraṇa)
Three preconditions are layered: āsakta-manāḥ (affective absorption), mad-āśrayaḥ (volitional surrender), and yogaṁ yuñjan (disciplined practice). Only together do they yield samagram (complete) and asaṁśayam (doubt-free) jñāna. The chapter title jñāna-vijñāna-yoga is anticipated here: jñāna = knowing Kṛṣṇa intellectually, vijñāna = realizing Him experientially. Compare BG 6.47 for the same 'mind-fixed-on-Me' criterion as the apex of yoga.
Prose order (अन्वय · Anvaya)
हे पार्थ! मयि आसक्त-मनाः मद्-आश्रयः योगं युञ्जन् यथा समग्रं मां असंशयं ज्ञास्यसि तत् शृणु ।
he pārtha! mayi āsakta-manāḥ mad-āśrayaḥ yogaṃ yuñjan yathā samagraṃ māṃ asaṃśayaṃ jñāsyasi tat śṛṇu |
O Pārtha, hear how, with your mind attached to Me, taking refuge in Me, and practicing yoga, you will come to know Me completely and without doubt.
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
मयि आसक्त-मनाः पार्थ योगं युञ्जन् मद्-आश्रयः । असंशयं समग्रं मां यथा ज्ञास्यसि तत् शृणु ॥
mayi āsakta-manāḥ pārtha yogaṃ yuñjan mad-āśrayaḥ | asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tat śṛṇu ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
मयि mayi अस्मद् pron. (pronoun) loc.sg. (locative singular) in Me
आसक्त-मनाः āsakta-manāḥ आ+√सञ्ज् p.p.p. (past passive participle) + मनस् (n.) bahuvrīhi cpd. (compound), nom.sg. (nominative singular)m. one whose mind is attached
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular) O son of Pṛthā
योगम् yogam योग (m.) acc.sg. (accusative singular) yoga (the discipline)
युञ्जन् yuñjan √युज् pres. (present) act. participle nom.sg. (nominative singular)m. practicing
मद्-आश्रयः mad-āśrayaḥ मद् + आश्रय (m.) bahuvrīhi cpd. (compound) nom.sg. (nominative singular)m. having Me as one's refuge
असंशयम् asaṃśayam ind. (adv.) without doubt
समग्रम् samagram समग्र (adj.) acc.sg. (accusative singular)m. in full / entirely
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
यथा yathā ind. (rel.) how / in what manner
ज्ञास्यसि jñāsyasi √ज्ञा fut. (future) 2sg.par. (parasmaipada / active voice) you will know
तत् tat तद् pron. (pronoun) acc.sg. (accusative singular)n. that
शृणु śṛṇu √श्रु impv. 2sg.par. (parasmaipada / active voice) hear / listen

In this Seventh Chapter of Bhagavad-gītā, the nature of Kṛṣṇa consciousness is fully described. Kṛṣṇa is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Kṛṣṇa and four kinds of unfortunate people who never take to Kṛṣṇa are described in this chapter. In the first six chapters of Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one’s mind upon Kṛṣṇa, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahma-jyotir or localized Paramātmā realization is not perfect knowledge of the Absolute Truth, because it is partial. Full and scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness one knows that Kṛṣṇa is ultimate knowledge beyond any doubts. Different types of yoga are only steppingstones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyotir and Paramātmā in full. By practice of Kṛṣṇa consciousness yoga, one can know everything in full – namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia. One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Kṛṣṇa the Supreme is made possible by prescribed devotional service in nine different forms, of which śravaṇam is the first and most important. The Lord therefore says to Arjuna, tac chṛṇu, or “Hear from Me.” No one can be a greater authority than Kṛṣṇa, and therefore by hearing from Him one receives the greatest opportunity to become a perfectly Kṛṣṇa conscious person. One has therefore to learn from Kṛṣṇa directly or from a pure devotee of Kṛṣṇa – and not from a nondevotee upstart, puffed up with academic education. In the Śrīmad-Bhāgavatam this process of understanding Kṛṣṇa, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of the First Canto as follows: śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt satām naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ceta etair anāviddhaṁ sthitaṁ sattve prasīdati evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare “To hear about Kṛṣṇa from Vedic literatures, or to hear from Him directly through the Bhagavad-gītā, is itself righteous activity. And for one who hears about Kṛṣṇa, Lord Kṛṣṇa, who is dwelling in everyone’s heart, acts as a best-wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Kṛṣṇa from the Bhāgavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asaṁśayaṁ samagram, understanding of the Supreme Absolute Truth Personality of Godhead.” ( Bhāg. 1.2.17–21) Therefore only by hearing from Kṛṣṇa or from His devotee in Kṛṣṇa consciousness can one understand the science of Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. The Lord said: With your mind attached to Me, establishing a relationship with Me, surrendered to Me alone, you will know Me in My complete form, without doubt. Please listen.
Commentary

When will I take shelter of Mahāprabhu’s feet, which are a sweet ocean of mercy, made of eternal bliss? Then, somehow or other, I will attain the nectar of prema through the path of bhakti, which shuns liberation. The seventh chapter describes the powers of Kṛṣṇa, the powers of the Lord who is most worthy of worship. The four types of persons who worship and do not worship Kṛṣṇa are also described. In the first six chapters of the Gītā, jñāna and aṣṭāṅga-yoga which lead to liberation, and depend upon niṣkāma-karma-yoga which first purifies the heart, have been described. In the middle six chapters, two types of bhakti will be described: that bhakti which yields sālokya and other types of liberation by being either without desire or with desire, because of mixture of karma, jñāna or other elements; and the main type of bhakti which yields liberation in the form of becoming an associate of the Lord with prema. This type of bhakti is independent of karma, jñāna or other processes, and, moreover, independently yields all goals such as Svarga and mokṣa without performance of any other process. Though easy to perform for all people, it is most rare. yat karmabhir yat tapasā jñāna-vairāgyataś ca yat yogena dāna-dharmeṇa śreyobhir itarair api sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 11.20.32-33 “But the śruti says tam eva viditvā ati mṛtyum eti: knowing it, one surpasses death (Śvetāśvatara Upaniṣad 6.15). How can you then say that without knowledge, just by bhakti, one attains liberation?” This is not a correct conclusion. The meaning of that śruti statement is: knowing Paramātmā (tam), having direct realization of Paramātmā (the word tat refers to Paramātmā, not jīva), one surpasses death. It does not mean “Knowing the individual soul (tvaṁ padārtham), or prakṛti or any existing object at all, one surpasses death.” Just as the cause of tasting sugar is the tongue, not the eye or ear, so the cause of tasting the para-brahman, is bhakti. It is possible to grasp the Brahman which is beyond the guṇas only by the process of bhakti which is also beyond the guṇas, and not by sattvic knowledge of the ātmā being different from the body (ātma-jñāna). This is understood from the Lord’s statement bhaktyāham ekayā grahyaḥ: I am obtained only by bhakti. (SB 11.14.11) And I will elaborate on this in the commentary on the verse bhaktyā mām abhijānāti yāvān yas cāsmi tattvataḥ: I can be known as I am only by bhakti. (BG 18.55) And the accomplishment of liberation through jñāna and aṣṭāṅga-yoga is brought about only through the influence of bhakti which is a subordinate element within those practices. It is stated in many places in the scriptures that without bhakti, those two processes are insignificant. Moreover, because of the absence of the word eva (only) after viditvā, there is another meaning. This sentence without eva does not indicate that exclusively by knowing Paramātmā, one attains liberation. Rather, knowing Paramātmā or not knowing, one attains liberation. Therefore, one can get liberation by knowledge beyond the guṇas—knowledge of Paramātmā, which arises through bhakti; and sometimes also, one can attain liberation without Paramātmā knowledge arising from bhakti—by bhakti alone. It is just like eating matsyaṇḍika which cannot be tasted, due to malfunction of the tongue. But gradually taste is restored and as well, the sickness is destroyed (one action accomplishes two results). According to Amara Kośa, matsyaṇḍika is a transformation of sugar. [Note: Perhaps the previous sentence is a quotation from some scripture, and thus in the next sentence Viśvanātha explains the meaning of the word matsyaṇḍika.] nanv īśvaro 'nubhajato 'viduṣo 'pi sākṣāc chreyas tanoty agada-rāja ivopayuktaḥ It is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients. SB 10.47.59 In the Mokṣa Dharma, there is a statement made about Nārāyaṇa:

yo vai sādhana sampattiḥ puruṣārtha catuṣṭhaye tayā vinā tad āpnoti naro nārāyaṇāśrayaḥ Even without performing actions for attaining the four puruṣārthas (artha, dharma, kāma and mokṣa), the person who surrenders to Nārāyaṇa attains the goal. As quoted above already, Bhāgavatam says: Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 11.20.32-33 yan-nāma sakṛc chravaṇāt pukkaśo ’pi vimucyate saṁsārāt Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even caṇḍālas, men of the lowest class, are freed from saṁsāra. SB 6.16.44 Thus, according to many such statements in the scriptures, liberation can be attained by bhakti alone. Now, let us return to the verse. “In Your statement at the end of the last chapter (yoginām api sarveṣām), I have understood that You have indicated the unique quality of Your own devotee who absorbs his mind in You (mad gatenāntarātmanā) and has faith in You. But what type of devotee is he? One would expect that he is qualified with knowledge (jñāna) and realization (vijñāna).” The Lord then answers in two verses. Realization will occur gradually in proportion to the intensity of the worship. bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42 Just as by eating a handful of food one does not attain satisfaction or nourishment but by taking a lot of food one does get satisfaction and nourishment, when you have attained the stage of attachment to Me (mayy āsakta manāḥ) in My form of Śyāmasundara with yellow cloth, you will know Me. Hear how (yathā) you will realize Me clearly. What type of yoga is this? You will gradually attain a relationship with Me (saṁyogam yuñjan). You will take shelter of Me alone, not karma or jñāna (mad-āśrayaḥ), since you are My ananya-bhakta. You will be absolutely without doubt about which is better—My impersonal aspect or My personal aspect, as indicated later in chapter 12 with My words: kleśo ’dhikataras teṣām avyaktāsakta-cetasām avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate Those who are attached to the impersonal aspect endure great difficulties. The impersonal goal gives difficulties for one a body. BG 12.5 Moreover, that Brahman is just an expression of My greatness, as I, in the form of Matsya, say to Satyavrata: madīyaṁ mahimānaṁ ca paraṁ brahmeti śabditam vetsyasy anugṛhītaṁ me sampraśnair vivṛtaṁ hṛdi You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as paraṁ brahma, will be manifest within your heart. SB 8.24.38 In the Gītā I will later say, brahmaṇo hi pratiṣṭhāham: I am the basis of Brahman. Thus, in comparison to knowledge about Me in My personal form, which is complete (samagram), this knowledge of impersonal Brahman is incomplete. Therefore you will know Me completely (samagraṁ mām), without doubt.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. The Lord said: With your mind attached to Me, establishing a relationship with Me, surrendered to Me alone, you will know Me in My complete form, without doubt. Please listen.
Commentary

The seventh chapter describes the powers of the Lord, most worthy of worship, and the four types of worshipper and non-worshipper. The first six chapters have spoken mainly of the svarūpa of the jīva, the worshipper, and the means to realize this. The middle six chapters speak of the svarūpa of Lord, the object of worship, and the means to realize Him. Though Arjuna did not ask about what type of form should be worshipped and how to absorb the mind in that object (mad gatena antar ātmanā śraddhavān bhajate yo mām) after these were mentioned by the Lord at the end of the last chapter, the Lord eager to describe this out of His merciful nature, now begins to speak. With your mind completely absorbed in Me (mayy āsakta manaḥ), who am the speaker and the object of your worship, you, or any other similar person, who takes shelter of Me with exclusive love in the any of the four higher rasas (dāsya, sakhya, vātsalya or mādhurya) (mad āśrayaḥ), and who engages himself in bhakti yoga with such practices as surrender (yogam yuñjan), should listen attentively to what I will say, so that there will no longer be doubts. You will have no doubt that I alone am the supreme truth, being fully convinced of My supreme position (asaṁśayam), by which knowledge you will know Me, as the Lord of all, complete with My associates, My powers and My place (samagram), O son of Pṛthā. One should not say that He will teach this knowledge entirely (samagram in another sense). That is because it is impossible to know everything about the Lord who is infinite. The smṛti says: kārtsnyena nājo’py abhidhātum īśaḥ Even Lord Brahmā himself would be incapable of describing the pastimes of the Lord entirely. SB 12.4.39

Bhūrijana Dāsa Gauḍīya
Commentary

The beginning is 'mayy‑asakta‑manah' ‑ 'with mind attached to Me'. 'Yoga yunjah' ‑ 'by practicing self‑realization in 'mad‑ asrayah', 'full consciousness of Me' (Krsna consciousness). Here is the process being described: first one has to attach his mind to Krsna ‑ 'asakta'. This is the stage prior to 'bhava'. It is very advanced stage that comes from hearing about Krsna and developing a taste for Krsna. And beyond that taste (ruci) is that 'asakta'. And when one's mind is attached to Krsna, then by practicing yoga in full consciousness of Krsna ‑ 'asamsayam samagram', "without a doubt", 'mam yatha jnasyasi', "you can know Me completely." How to do this, to get one's mind attached to Krsna, to practice Krsna consciousness in that state? How to know Krsna fully by doing that without a doubt, completely ‑ 'tac chrnu',"try to hear from Me now!" 'Hear from Me', it is because this knowledge is beyond the modes. This is the only access we have to the descending source. 'Hear from Me O son of Prtha! How by practicing yoga in full consciousness of Me'. ‑ that means 'ananya bhakti' which is described, latter on the 8th Chapter. Bhakti only, free from desires for karma or jnana. 'Jnana karmady anavrtam/ anukulyena krsnanusilanam' ‑ this is the 'process' of cultivating Krsna consciousness as described by Rupa Goswami. This is what is described here by Krsna. "With mind attached to Me" ‑ this means that Krsna can only be known by someone who is very much in love with Him, who is attached to Him, completely. In that way Krsna can be known in full. But actually, Krsna cannot be known in full because He is unlimited. Still, one should know Him as much as possible. "Free from doubt" ‑ this freedom from doubt is possible by knowing Krsna in full. Knowing Him in full is knowing that He is the complete realization of the Absolute Truth ‑ not Brahman or Paramatma. And by hearing about Krsna, one will know Him fully , without a doubt. The complete realization of the Absolute Truth ‑ the non‑dual knowledge of the Absolute Truth ‑ that is Bhagavan realization. Srila Prabhupada says in his Purport: " One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Krsna the Supreme is made possible by prescribed devotional service in nine different forms, of which sravanam is the first and most important. The Lord therefore says to Arjuna, tac chrnu, or ``Hear from Me.'' No one can be a greater authority than Krsna, and therefore by hearing from Him one receives the greatest opportunity to become a perfectly Krsna conscious person. One has therefore to learn from Krsna directly or from a pure devotee of Krsna‑‑and not from a nondevotee upstart, puffed up with academic education. In the Srimad‑Bhagavatam this process of understanding Krsna, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of the First Canto as follows:

srnvatam sva‑kathah krsnah punya‑sravana‑kirtanah hrdy antah‑stho hy abhadrani vidhunoti suhrt satam

nasta‑prayesv abhadresu nityam bhagavata‑sevaya bhagavaty uttama‑sloke bhaktir bhavati naisthiki

tada rajas‑tamo‑bhavah kama‑lobhadayas ca ye ceta etair anaviddham sthitam sattve prasidati

evam prasanna‑manaso bhagavad‑bhakti‑yogatah bhagavat‑tattva‑vijnanam mukta‑sangasya jayate bhidyate hrdaya‑granthis chidyante sarva‑samsayah ksiyante casya karmani drsta evatmanisvare

``To hear about Krsna from Vedic literatures, or to hear from Him directly through the Bhagavad‑gita, is itself righteous activity. And for one who hears about Krsna, Lord Krsna, who is dwelling in everyone's heart, acts as a best‑wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Krsna from the Bhagavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti‑yoga severs the hard knot of material affection and enables one to come at once to the stage of asamsayam‑samagram, understanding of the Supreme Absolute Truth Personali Godhead.'' (SB. 1.2.17‑21) Therefore only by hearing from Krsna or from His devotee in Krsna consciousness can one understand the science of Krsna."

[Summary of the Sections of this Chapter: What we will hear in this Chapter is knowledge of the Absolute Truth. We will hear in the first three verses, the importance about hearing about Krsna as the process. This is Section A. Then, in Section B we will hear about Krsna ‑ how to see Him everywhere by understanding Him as the source of both the material and spiritual energies and that everything is a combination of these two energies (every single thing that we see is simply a combination of those two energies). Therefore Arjuna, even in the battlefield can see Krsna everywhere ‑ 'mad‑gatenantar‑atmana'. In Section C, we will understand what stops people from surrendering to Krsna as 'everything'. That is the modes of material nature and therefore one should surrender to Krsna and pass beyond the modes. In Section D, we will hear about who has knowledge and does surrender to Krsna, and who lacks knowledge and doesn't surrender to Krsna. In Section E, we will hear about another type of persons who have no knowledge and they do surrender, but to the wrong 'thing' ‑ to the demigods and to the 'impersonal'. They don't surrender to Krsna. In Section F, we will hear about the bewilderment of the living entity. What is that thing that bewilders the living entity and how and what frees him and liberates him and fixes his mind on Krsna, through knowledge of Krsna.

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

To always think of Krishna in devotion, one must hear about Krishna and His Supreme position. Now

hear from Krishna Himself in this chapter

How to know Krishna in full?
Hear from Him
Practicing Bhakti Yoga, with
Mind attached to Him
In full consciousness of Him
Focus of Learning

(a) Full and scientific knowledge is Krishna and not impersonal Brahman or Paramatma

“In full” – means to know Absolute Truth, living entity, material nature and their manifestations and paraphernalia
“Without doubt” – refers to firm faith that Krishna is the ultimate knowledge and realization

(b) Krishna Consciousness process reveals full knowledge – because mind is fully attached to Krishna

(Bg. 6.47)

(c) Process to concentrate mind – nine fold process; first and foremost – Sravanam (Indicated by

word ‘tac-chrnu’)

(d) Whom to hear from – only Krishna or pure devotee/not non-devotee scholar

(e) Process of understanding Krishna, Supreme Personality of Godhead, by hearing (Ref. SB 1.2.17-

21) – Steps for advancement are as follows:

Hearing about Krishna or from Him
By such hearing, Krishna in the heart acts as best wishing friend
Krishna purifies the devotee who is constantly engaged
Natural development of dormant transcendental knowledge
By more hearing, one becomes fixed in devotional service
Freedom from modes of passion and ignorance
Material lust and avarice are diminished
One becomes steady in pure goodness
One becomes enlivened by devotional service and understands the science of God perfectly
Hard knot of material affection is severed
One comes to the stage of ‘asamsayam samagram’ (complete understanding of Supreme Absolute Truth)

(f) Conclusion: Only way to understand the science of Krishna – By hearing from Krishna or from His

devotees

PRACTICAL APPLICATION OF SECTION I

Rare understanding of Krishna and His energies is obtained through proper hearing
To truly know a thing requires, more than existential data, an awareness of its relation to the Absolute, Sri Krishna. Therefore one can know everything phenomenal (material) and numinous (spiritual) simply by hearing of Krishna and His energies
Śrī Śaṅkarācārya Classical
Translation
7.1 O Partha, mayi asaktamanah, having the mind fixed on Me- one whose mind (manah) is fixed (asakta) on Me (mayi) who am the supreme God possessed on the alification going to be spoken of-. Yogam yunjan, practising the Yoga of Meditation, concentrating the mind-. Madasrayah, taking refuge in Me-one to whom I Myself, the supreme Lord, am the refuge (asraya) is madasrayah-. Anyone who hankers after some human objective resorts to some rite such as the Agnihotra etc., austerity or charity, which is the means to its attainment. This yogi, however, accepts only Me as his refuge; rejecting any other means, he keeps his mind fixed on Me alone. Srnu, hear; tat, that, which is being spoken of by Me; as to yatha, how, the process by which; you who, having become thus, jnasyasi, will know; mam, Me; asamsayam, with certainty, without doubt, that the Lord is such indeed; and samagram, in fullness, possessed of such alities as greatness, strength, power, majesty, etc. [Strength-physical; power-mental; etc. refers to omniscience and will.] in their fullness.
Śrī Rāmānujācārya Classical
Translation
7.1 The Lord said Listen attentively to My words imparting knowledge to you, by which you will understand Me indubitably and fully - Me, the object of the Yogic contemplation in which you are engaged with a mind so deeply bound to Me by virtue of overwhelming love that it would disintegrate instantaneously the moment it is out of touch with My essential nature, attributes, deeds and glories, and with your very self resting so completely on Me that it would break up when bereft of Me.
Śrī Abhinavagupta Classical
Translation
7.1 See comment under 7.2
Swami Sivananda Classical
Translation
7.1 The Blessed Lord said O Arjuna, hear how you shall without doubt know Me fully, with the mind intent on Me, practising Yoga and taking refuge in Me.
Commentary

7.1 मयि on Me? आसक्तमनाः with mind intent? पार्थ O Partha? योगम् Yoga? युञ्जन् practising? मदाश्रयः taking refuge in Me? असंशयम् without doubt? समग्रम् wholly? माम् Me? यथा how? ज्ञास्यसि shall know? तत् that? श्रृणु hear.Commentary He who wishes to attain some result or reward performs the ritual known as Agnihotra or does charity? sinks wells? builds hospitals? resting places? etc.? with Sakama Bhavana (with an inner profit motive) and attains them. But the Yogi on the contrary practises Yoga with a steadfast mind and takes refuge in the Lord alone? with the mind wholly fixed on Him? on His lofty attributes such as omnipotence? omniscience? omnipresence? infinite love? beauty? grace? strength? mercy? inexhaustible wealth? ineffable splendour? pristine glory and purity.The servant of a king? though he constantly serves the king? has not got his mind fixed on him. The mind is ever fixed on his wife and children. Unlike the servant? fix your mind on Me? (the allpervading One)? and take refuge in Me alone. Practise control of the mind in accordance with the instructions given in chapter VI. Then you will know Me and My infinite attributes in full.If you sing the glory and the attributes of the Lord? you will develop love for Him and then your mind will be fixed on Him. Intense love for the Lord is real devotion. You must get full knowledge of the Self without any doubt.He who has taken refuge in the Lord? and he who is trying to fix or has fixed his mind on the Lord cannot bear the separation from the Lord even for a second.

Swami Gambhīrānanda Classical
Translation
7.1 The Blessed Lord said O Partha, hear how you, having the mind fixed on Me, practising the Yoga of Meditation and taking refuge in Me, will know Me with certainly and in fulness.
Shri Purohit Swami Classical
Translation
7.1 "Lord Shri Krishna said: Listen, O Arjuna! And I will tell thee how thou shalt know Me in my Full perfection, practising meditation with thy mind devoted to Me, and having Me for thy refuge.
Related values
Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
Hear how, with mind attached to Me, in yoga, taking refuge in Me — you can know Me fully without doubt.
Practical Applications
  • Recognize that complete knowledge of Kṛṣṇa requires attachment, yoga, and refuge — together.
  • Don't expect full understanding while keeping Him at arm's length.
  • Move closer with all three.
Reflection Questions
  • Which of the three (attachment / yoga / refuge) is least cultivated?
  • What invites me closer this week?

Like a swimmer learning a stroke not from a manual on the shore but only by getting in the water with a guide — knowledge of Kṛṣṇa requires entering the current of attachment-yoga-refuge. He does not say 'understand Me'; He says 'practicing yoga, with mind fastened on Me, taking shelter of Me — then you will know.' All three at once, like three threads of a single rope.

Nārada and the cobbler

When Nārada Muni asked Viṣṇu what kind of devotee was dearest to Him, the Lord pointed not to the brāhmaṇa reciting Vedas in solitude but to a simple cobbler who passed the day stitching shoes — yet whose mind never left Kṛṣṇa.

The brāhmaṇa knew the words; the cobbler had āsakta-manāḥ — mind clinging to the Lord through every needle-stroke. Knowledge in full came not by the texts alone but by the mind that would not leave Him.

📝 My note

Bhagavad-gītā 7.2

↗
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषत: । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ २ ॥
jñānaṁ te ’haṁ sa-vijñānam
[jnaanam te ’ham sa-vijnaanam]
idaṁ vakṣyāmy aśeṣataḥ
[idam vakshyaamy asheshatah]
yaj jñātvā neha bhūyo ’nyaj
[yaj jnaatvaa neha bhooyo ’nyaj]
jñātavyam avaśiṣyate
[jnaatavyam avashishyate]
jñānam — phenomenal knowledge te — unto you aham — I sa — with vijñānam — numinous knowledge idam — this vakṣyāmi — shall explain aśeṣataḥ — in full yat — which jñātvā — knowing na — not iha — in this world bhūyaḥ — further anyat — anything more jñātavyam — knowable avaśiṣyate — remains .
Blended reading (Sanskrit + English inline)
jñānaṁ te ’haṁ sa-vijñānam
jñānam
phenomenal knowledge
te
unto you
idaṁ vakṣyāmy aśeṣataḥ
aham
I
sa
with
vijñānam
numinous knowledge
idam
this
yaj jñātvā neha bhūyo ’nyaj
vakṣyāmi
shall explain
jñātavyam avaśiṣyate
aśeṣataḥ
in full
yat
which
jñātvā
knowing
na
not
iha
in this world
bhūyaḥ
further
anyat
anything more
jñātavyam
knowable
avaśiṣyate
remains .
  • jñānam — phenomenal knowledge
    From √jñā, to know. Theoretical, conceptual knowledge — what a thing is. The first half of the package.
  • vijñānam — numinous knowledge, realized knowledge
    vi- (specially, fully) + jñāna. Not 'more information' but knowledge made real in experience. Prabhupāda renders it 'numinous' to mark its non-theoretical edge. Knowing without vijñāna is half-knowing.
  • aśeṣataḥ — in full, without remainder
    Privative: a- (no) + śeṣa (remainder). The same word used for Ananta-Śeṣa, the unending serpent. Kṛṣṇa promises no left-over corner of reality outside this disclosure.
  • jñātavyam — knowable, what remains to be known
    Gerundive of √jñā: 'that which is to be known.' The verse's astonishing claim is that once this is heard, this category empties out.
  • avaśiṣyate — remains
    From ava + √śiṣ (to leave over). Paired with na — nothing is left over. Kṛṣṇa is not exaggerating; He is naming the structural sufficiency of knowing Him.
I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.
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)
Kṛṣṇa frames the impending teaching as exhaustive: jñāna (conceptual knowledge) plus vijñāna (its experiential realization). Together they form a self-contained answer — once known, nothing further needs investigation. The phrasing dignifies the rest of the chapter as climactic disclosure.
Further notes (विवरण · Vivaraṇa)
The pair jñāna / vijñāna recurs in Bhāgavatam and Upaniṣads as theory-and-realization or general-and-specific. Here it points to the difference between knowing about Kṛṣṇa (jñāna) and tasting Him (vijñāna). The exhaustive claim (na anyaj jñātavyam) is not a denial of other sciences but a doctrinal assertion of Kṛṣṇa as the integrating ground of all knowables — cf. Muṇḍaka 1.1.3, 'kasmin nu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati'.
Prose order (अन्वय · Anvaya)
अहं ते इदं ज्ञानं स-विज्ञानम् अशेषतः वक्ष्यामि, यत् ज्ञात्वा इह भूयः अन्यत् ज्ञातव्यं न अवशिष्यते ।
ahaṃ te idaṃ jñānaṃ sa-vijñānam aśeṣataḥ vakṣyāmi, yat jñātvā iha bhūyaḥ anyat jñātavyaṃ na avaśiṣyate |
I shall declare to you this knowledge along with its realization in full, knowing which nothing else here will remain to be known.
Word split (पदच्छेद · Padaccheda)
ज्ञानं ते अहं स-विज्ञानम् इदं वक्ष्यामि अशेषतः । यत् ज्ञात्वा न इह भूयः अन्यत् ज्ञातव्यम् अवशिष्यते ॥
jñānaṃ te ahaṃ sa-vijñānam idaṃ vakṣyāmi aśeṣataḥ | yat jñātvā na iha bhūyaḥ anyat jñātavyam avaśiṣyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ज्ञानम् jñānam ज्ञान (n.) acc.sg. (accusative singular) knowledge
ते te युष्मद् pron. (pronoun) dat.sg. (enclitic) to you
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
स-विज्ञानम् sa-vijñānam स + विज्ञान (n.) bahuvrīhi cpd. (compound) acc.sg. (accusative singular) along with realization
इदम् idam इदम् pron. (pronoun) acc.sg. (accusative singular)n. this
वक्ष्यामि vakṣyāmi √वच् fut. (future) 1sg.par. (parasmaipada / active voice) I shall speak / declare
अशेषतः aśeṣataḥ ind. (abl. adv.) completely, without remainder
यत् yat यद् pron. (pronoun) acc.sg. (accusative singular)n. which
ज्ञात्वा jñātvā √ज्ञा abs. (absolutive) having known
न na ind. (neg.) not
इह iha ind. (loc. adv.) here (in this world)
भूयः bhūyaḥ ind. (compar. (comparative)) further / again
अन्यत् anyat अन्य pron. (pronoun) nom.sg. (nominative singular)n. anything else
ज्ञातव्यम् jñātavyam √ज्ञा gerundive (kṛtya) nom.sg. (nominative singular)n. that which is to be known
अवशिष्यते avaśiṣyate अव+√शिष् pass. (passive) pres. (present) 3sg. remains over

Complete knowledge includes knowledge of the phenomenal world, the spirit behind it, and the source of both of them. This is transcendental knowledge. The Lord wants to explain the above-mentioned system of knowledge because Arjuna is Kṛṣṇa’s confidential devotee and friend. In the beginning of the Fourth Chapter this explanation was given by the Lord, and it is again confirmed here: complete knowledge can be achieved only by the devotee of the Lord in disciplic succession directly from the Lord. Therefore one should be intelligent enough to know the source of all knowledge, who is the cause of all causes and the only object for meditation in all types of yoga practice. When the cause of all causes becomes known, then everything knowable becomes known, and nothing remains unknown. The Vedas ( Muṇḍaka Upaniṣad 1.1.3) say, kasminn u bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavatīti.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
2. I will explain to you knowledge of My powers (jñāna) along with knowledge of My sweetness (vijñāna), knowing which nothing else remains to be known.
Commentary

Before attaining the stage of attachment to Me, the devotee understands (jñānam) about My powers. After that, he realizes (vijñānam) My sweetness. Hear about both of these. Knowing this, nothing else remains to be known, for knowledge and realization of My impersonal aspect are included in it.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
2. I will explain to you knowledge of My powers (jñāna) along with knowledge of My sweetness (vijñāna), knowing which nothing else remains to be known.
Commentary

The Lord praises the knowledge that He is about to explain. Jñāna concerns the svarūpa of the Lord relating to his spiritual and material energies (jīva and material prakṛti). I will speak or teach this knowledge in fullness (aśeṣataḥ) along with vijñāna, knowledge of My svarūpa apart from those energies, [Note: This indicates his form and pastimes not related to material creation—the form and pastimes in the spiritual world.] to you who are surrendered. Understanding this knowledge which I have promised to speak, knowledge of both of these topics concerning My svarūpa, the cause of everything, which should be the object of your meditation, nothing else will remain to be known by you, who are inquisitive about and absorbed in the highest path, since everything else is included in this knowledge.

Bhūrijana Dāsa Gauḍīya
Commentary

This is very important for us ‑ if we learn this, there is nothing else to be known, practically speaking.) Srila Prabhupada explains in his Purport: "Complete knowledge includes knowledge of the phenomenal world, the spirit behind it, and the source of both of them. This is transcendental knowledge." This is glorification about Krsna. Knowledge about Krsna and the material and spiritual energies. 'Jnanam' means to know about the soul as different from the body. Here in this verse means knowledge not only about the soul but with Krsna as the object. Ramanujacarya said that 'vijnana' means knowledge of Krsna's form. And that is what we will hear next.

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

In this chapter, Krishna “fully reveals knowledge of Himself” as the Supreme Personality of Godhead,

source of both spiritual (numinous knowledge / Vijnana) and material (phenomenal knowledge / Jnana)

existence

Jnana – Phenomenal knowledge
Vijnana – Numinous knowledge
Śrī Śaṅkarācārya Classical
Translation
7.2 Aham, I; vaksyami, shall tell; te, you; asesatah, in detail, fully; of that (Knowledge) about Myself, which is idam, this; jnanam, Knowlege; which is savijnanam, combined with realization, associated with personal enlightenment; yat jnatva, after experiencing which Knowledge; avasisyate, there remains; na anyat, nothing else, anything that can be a means to human ends; jnatavyam, to be known; bhuyah, again; iha, here. (In this way) the Lord praises that Knowledge which is intended to be spoken, in order ot draw the attention of the hearer. Thus, 'he who knows Me in reality becomes omniscient.' This is the idea. Therefore Knowledge is difficult to attain because of its superexcellent result. How so? This is being answered:
Śrī Rāmānujācārya Classical
Translation
7.2 I will declare to you in full this knowledge having Me for its object, along with Vijnana or distinguishing knowledge. Vijnana is that knowledge of God in which His nature is distinguished form all things. I am distinguished from all things, animate and inanimate, as the only Being opposed to all that is evil and endowed with infinitely great manifestation of countless multiples of attributes of all kinds which are auspicious, unsurpassed and without limit. I will declare to you that knowledge which has My essence as its object. Why say much? I shall declare to you that knowledge knowing which nothing else remains to be known again in relation to Myself. Sri Krsna declares that this knowledge, which will now be taught, is difficult to attain:
Śrī Abhinavagupta Classical
Translation
7.1-2 Mayi etc. Jnanam etc. The words jnana and vijnana mean [respectively] 'knowledge' and 'action'. There remains nothing apart from these [two]. For, all the knowables are rooted in the knowledge and action.
Swami Sivananda Classical
Translation
7.2 I shall declare to thee in full this knowledge combined with realisation, after knowing which nothing more here remains to be known.
Commentary

7.2 ज्ञानम् indirect knowledge of Sastras? ते to thee? अहम् I? सविज्ञानम् combined with realisation (direct knowledge of the Atman through experience)? इदम् this? वक्ष्यामि will declare? अशेषतः in full? यत् which? ज्ञात्वा having known? न not? इह here? भूयः more? अन्यत् anything else? ज्ञातव्यम् what ought to be known? अवशिष्यते remains.Commentary Jnanam is Paroksha Jnanam or indirect knowledge of Brahman obtained through the study of the Upanishads. Vijnanam is Visesha Jnanam? i.e.? Aparoksha Jnanam obtained through direct Selfrealisation (intuitional wisdom).In this verse the Lord praises knowledge in order to make Arjuna follow His instruction closely with rapt attention? faith and interest. The Lord says I shall teach thee in full. You will attain to omniscience or perfect knowledge of the Self? after knowing which nothing more remains to be known here. If anyone attains the knowledge of the Self? he will know everything. That is the reason why Saunaka? the great householder? approacehd Angirasa respectfully and asked What is that? O Lord? which being known all this becomes known (Cf.XIII.11)

Swami Gambhīrānanda Classical
Translation
7.2 I shall tell you in detail of this Knowledge which is combined with realization, [From the statement, 'jnasyasi, you will know', in the earlier verse, one may conclude that the Lord is speaking of indirect or theoretical knowledge. The word 'idam, this' rules out such a conclusion; and it has also been said that this Knowledge is 'savijnanam, combined with direct experienece, realization'; it is Consciousness.] after experience which there remains nothing else here to be known again.
Shri Purohit Swami Classical
Translation
7.2 I will reveal to this knowledge unto thee, and how it may be realised; which, once accomplished, there remains nothing else worth having in this life.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.2 BG 13.3 BG 15.15 SB 11.19.41 SB 1.2.12 SB 3.32.26 CC Madhya 20.142 CC Ādi 2.117 CC Madhya 24.78 Muṇḍaka Upaniṣad 1.1.3Chāndogya Upaniṣad 6.1.3
I shall now declare in full this knowledge, both phenomenal and noumenal — knowing which, nothing further remains to be known.
Practical Applications
  • Treat the Gītā's claim seriously — knowledge of Kṛṣṇa is sufficient.
  • Don't endlessly chase additional teachings; deepen the one.
  • Trust the sufficiency.
Reflection Questions
  • What other teachings am I chasing instead of deepening this one?
  • What would 'sufficient' feel like?

A man searching for treasure can spend his life turning over pebbles, or he can be handed the one stone beneath which it lies. Kṛṣṇa offers the second. Jñāna with vijñāna — the map and the territory together — is the stone that, once lifted, leaves nothing further to lift.

Naciketas at Yama's door

Young Naciketas, sent by his father to Yama, refused the king of death's offers of wealth, kingdoms, and long life. He asked instead for the one knowledge after which nothing remained to be asked.

Yama tested him, deferred, tempted — and finally, seeing the boy's resolve, taught him the science of the immortal self. The Kaṭha Upaniṣad records that conversation. Naciketas' instinct was exactly Kṛṣṇa's promise here: refuse the many partial knowledges; demand the one after which nothing further remains.

📝 My note

Bhagavad-gītā 7.3

↗
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वत: ॥ ३ ॥
manuṣyāṇāṁ sahasreṣu
[manushyaanaam sahasreshu]
kaścid yatati siddhaye
[kashchid yatati siddhaye]
yatatām api siddhānāṁ
[yatataam api siddhaanaam]
kaścin māṁ vetti tattvataḥ
[kashchin maam vetti tattvatah]
manuṣyāṇām — of men sahasreṣu — out of many thousands kaścit — someone yatati — endeavors siddhaye — for perfection yatatām — of those so endeavoring api — indeed siddhānām — of those who have achieved perfection kaścit — someone mām — Me vetti — does know tattvataḥ — in fact .
Blended reading (Sanskrit + English inline)
manuṣyāṇāṁ sahasreṣu
manuṣyāṇām
of men
sahasreṣu
out of many thousands
kaścid yatati siddhaye
kaścit
someone
yatati
endeavors
siddhaye
for perfection
yatatām api siddhānāṁ
yatatām
of those so endeavoring
api
indeed
siddhānām
of those who have achieved perfection
kaścin māṁ vetti tattvataḥ
kaścit
someone
mām
Me
vetti
does know
tattvataḥ
in fact .
  • sahasreṣu — out of many thousands
    Locative plural. The base for the math. Kṛṣṇa is not flattering — He is establishing the actual rarity ratio. Most never even endeavor.
  • siddhaye — for perfection
    Dative of siddhi (perfection, accomplishment). Note: the verse separates those who endeavor for siddhi from those who attain it from those who know Kṛṣṇa tattvataḥ — three filters, not one.
  • siddhānām — of those who have achieved perfection
    Genitive plural. The astonishing point: even among the siddhas — those who have attained — knowing Kṛṣṇa in truth is rarer still. Siddhi is not the destination; it is a prerequisite for the real journey.
  • tattvataḥ — in truth, in fact
    From tattva (thatness, reality) + the adverbial -taḥ. Not 'about Me' but 'as I actually am.' The whole chapter turns on this word — knowing Kṛṣṇa's facts is not the same as knowing Him tattvataḥ.
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
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)
A sobering filter: spiritual striving is itself rare among humans, and true knowledge of Kṛṣṇa rarer still even among the perfected. The verse positions the coming disclosure as precious and not lightly received — and motivates Arjuna's attentive discipleship.
Further notes (विवरण · Vivaraṇa)
Two successive narrowings — humans → strivers → siddhas → those who know tattvataḥ. The word tattvataḥ ('in essence') distinguishes mere realization of impersonal aspects from intimate knowledge of the Personality. Echoes BG 18.55 (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ) where the same adverb returns: bhakti is what unlocks the essential knowledge.
Prose order (अन्वय · Anvaya)
मनुष्याणां सहस्रेषु कश्चित् सिद्धये यतति; यतताम् सिद्धानाम् अपि कश्चित् मां तत्त्वतः वेत्ति ।
manuṣyāṇāṃ sahasreṣu kaścit siddhaye yatati; yatatām siddhānām api kaścit māṃ tattvataḥ vetti |
Among thousands of human beings, only some rare one strives for perfection; and even of those striving ones who have attained, only a rare one knows Me in truth.
Word split (पदच्छेद · Padaccheda)
मनुष्याणां सहस्रेषु कश्चित् यतति सिद्धये । यतताम् अपि सिद्धानां कश्चित् मां वेत्ति तत्त्वतः ॥
manuṣyāṇāṃ sahasreṣu kaścit yatati siddhaye | yatatām api siddhānāṃ kaścit māṃ vetti tattvataḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
मनुष्याणाम् manuṣyāṇām मनुष्य (m.) gen.pl. (genitive plural) of human beings
सहस्रेषु sahasreṣu सहस्र (n.) loc.pl. (locative plural) among thousands
कश्चित् kaścit किम् + चित् indef. pron. (pronoun) nom.sg. (nominative singular)m. some one (rare)
यतति yatati √यत् pres. (present) 3sg.par. (parasmaipada / active voice) strives
सिद्धये siddhaye सिद्धि (f.) dat.sg. (dative singular) for perfection
यतताम् yatatām √यत् pres. (present) act. participle gen.pl. (genitive plural)m. of those who strive
अपि api ind. (emph.) even
सिद्धानाम् siddhānām सिद्ध (p.p.p. (past passive participle)) gen.pl. (genitive plural)m. of the perfected
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
वेत्ति vetti √विद् pres. (present) 3sg.par. (parasmaipada / active voice) knows
तत्त्वतः tattvataḥ ind. (abl. adv. from tattva) in truth, essentially

There are various grades of men, and out of many thousands, one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the Gītā are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by jñāna-yoga, dhyāna-yoga and discrimination of the self from matter. However, Kṛṣṇa can be known only by persons who are in Kṛṣṇa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier than understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the same time He is beyond the knowledge of Brahman and Paramātmā. The yogīs and jñānīs are confused in their attempts to understand Kṛṣṇa. Although the greatest of the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in his Gītā commentary that Kṛṣṇa is the Supreme Personality of Godhead, his followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa, even though one has transcendental realization of impersonal Brahman. Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam. It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of bhakti, or devotional service, is very easy, they cannot practice it. If the path of bhakti is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of bhakti is not easy. The so-called path of bhakti practiced by unauthorized persons without knowledge of bhakti may be easy, but when it is practiced factually according to the rules and regulations, the speculative scholars and philosophers fall away from the path. Śrīla Rūpa Gosvāmī writes in his Bhakti-rasāmṛta-sindhu (1.2.101): śruti-smṛti-purāṇādi- pañcarātra-vidhiṁ vinā aikāntikī harer bhaktir utpātāyaiva kalpate “Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada Pañcarātra is simply an unnecessary disturbance in society.” It is not possible for the Brahman-realized impersonalist or the Paramātmā-realized yogī to understand Kṛṣṇa the Supreme Personality of Godhead as the son of mother Yaśodā or the charioteer of Arjuna. Even the great demigods are sometimes confused about Kṛṣṇa ( muhyanti yat sūrayaḥ ). Māṁ tu veda na kaścana: “No one knows Me as I am,” the Lord says. And if one does know Him, then sa mahātmā su-durlabhaḥ: “Such a great soul is very rare.” Therefore unless one practices devotional service to the Lord, one cannot know Kṛṣṇa as He is ( tattvataḥ ), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Kṛṣṇa – His being the cause of all causes, His omnipotence and opulence, and His wealth, fame, strength, beauty, knowledge and renunciation – because Kṛṣṇa is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is. Therefore it is said: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau svayam eva sphuraty adaḥ “No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.” ( Bhakti-rasāmṛta-sindhu 1.2.234)

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
3. Among thousands of men, some attain success in their endeavors. Among those who attain success, hardly anyone knows Me.
Commentary

Knowledge of Me and realization of Me are rare for the jñānīs and yogīs who were described in the previous six chapters. First, the Lord speaks of the rarity of realizing the sweetness of the Lord (vijñāna) among those persons. Among the countless jīvas, one may be a human being. Among thousands of humans, one of them may work for spiritual progress. Among thousands who work for spiritual progress, only one will know Me. Only one person will directly realize Me, truly, in the form of Śyāmasundara. This implies that the bliss from realization of personal Brahman is thousands of times greater than the bliss from realization of the impersonal Brahman.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
3. Among thousands of men, some attain success in their endeavors. Among those who attain success, hardly anyone knows Me.
Commentary

In this verse Kṛṣṇa states that knowledge of Himself is very rare. Among the countless jīvas in high and low bodies, some take the human form. Among thousand of men, who are qualified for the scriptures, some, but not all, endeavor for seeing ātmā and paramātmā (siddhaye), by association with saintly persons. Out of the thousands who attain realization of ātmā and paramātmā of those who endeavor in this manner, only one person knows Me, Kṛṣṇa, in truth. The meaning is this. Many people, performing the scriptural goals, after realizing their own ātmā as a minute conscious particle, and paramātmā, My expansion, measuring one pradeśa, become liberated. But only the person who attains bhakti to Me after attaining association with My devotees knows Me as I really am (tattvataḥ)—the Kṛṣna who takes milk from Yaśodā’s breast and who is now your chariot driver. Such a person realizes Me as the possessor of unlimited, inconceivable energies, the cause of everything, as the jewel of unlimited auspicious qualities such as omniscience, omnipotence and affection for His devotees, and as the complete expression of brahman. In a similar vein the Lord will later say sa mahātmā sudurlabhaḥ: this great soul is very rare (BG 7.19); and māṁ tu veda na kaścana: no one knows Me . (BG 7.26).

Bhūrijana Dāsa Gauḍīya
Commentary

This knowledge is very rare. One is very fortunate to hear it. In this Chapter alone, in two different places, Krsna is going to describe the rarity of this knowledge, because it is actually very rare. In 7. 19 Krsna says: 'sa mahatma sudurlabhah'‑ "One who knows this, he is very rare." And in 7. 26 where it is described : "He knows everything but no one knows Him" (mam tu veda na kascana). Srila Prabhupada explains in his Purport: "It is not possible for the Brahman‑realized impersonalist or the Paramatma‑realized yogi to understand Krsna the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna. Even the great demigods are sometimes confused about Krsna (muhyanti yat surayah). Mam tu veda na kascana: ``No one knows Me as I am,'' the Lord says. And if one does know Him, then sa mahatma su‑ durlabhah. ``Such a great soul is very rare.'' Therefore unless one practices devotional service to the Lord, one cannot know Krsna as He is (tattvatah), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Krsna, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because Krsna is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is. Therefore it is said:

atah sri‑krsna‑namadi na bhaved grahyam indriyaih sevonmukhe hi jihvadau svayam eva sphuraty adah

``No one can understand Krsna as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.'' (Bhakti‑rasamrta‑sindhu 1.2.234)" After describing this knowledge, how powerful it is and how rare it is, next section will begin describing that knowledge about the Absolute Truth, about Bhagavan. Krsna Himself is going to explain that knowledge but first He will summarize the material world in one verse.

[ B . KNOWING KRSNA AS THE SOURCE OF BOTH THE MATERIAL AND SPIRITUAL ENERGIES (7. 4‑12) 1 . Besides the earth, water, fire, air, ether, mind, intelligence, and false ego that comprise Krsna's material energy, Krsna's spiritual energy (which includes the jivas) also exist. Everything we see is a combination of Krsna's material and spiritual energies. (4‑5) ]

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

Rarity of this Knowledge (Here Krishna says: “Who is qualified to receive this knowledge?”)

Out of many thousands – one may endeavor for perfection
Those achieved perfection – one may know me in truth (tattvatah)
Focus of Learning

(a) Various grades of men

General – Mankind engaged in animal propensities
Hardly anyone interested in transcendental knowledge
Chapter 1 – Chapter 6 are for those who are interested in transcendental knowledge for understanding self and Superself and process of realisation by Jnana-yoga, Dhyana-yoga and discrimination of self from matter
How to know Krishna – Only by Krishna consciousness, beyond Brahman and Paramatma realizations
Ref. Sripada Sankarachraya: Admits that Krishna is the Supreme Personality of Godhead, but his followers do not accept
Impersonal Brahman realisation is easier than knowing Krishna
Position of Krishna – The Supreme Personality of Godhead, the cause of all causes (Ref. Brahma Samhita 5.1)

PRACTICAL APPLICATION OF 7.3

Bhakti is ‘easy’ because it requires no material qualifications
In another sense, however, Bhakti is ‘very difficult’ to perfect because it obtainable only by selfless devotion, not by any material formula of mental speculation or ritual

(a) Definition of complete knowledge/transcendental knowledge – To know matter, spirit and the

source of both

(b) Eligibility of Arjuna – ‘Devotee’ and ‘Friend’

(c) Qualification to receive transcendental knowledge

Only a devotee
In bonafide parampara
Directly from the Lord

(d) “Nothing remains to be known” – This phrase in translation means that when one knows who is

the source of all and cause of all causes and the only object of meditation of all yogis; then all

knowable becomes known (Ref Mundaka Upanisad 1.3: “kasmin bhagavo vijnate sarvam...”)

Śrī Śaṅkarācārya Classical
Translation
7.3 Sahasresu manusyanam, among thousands, among a multitude of men; kascit, a rare one; yatati, endeavours; siddhaye, for perfection. [For perfection: for the rise of Knowledge through the purification of the mind.] Siddhanam api, even of the perfected one; yatatam, who are diligent-they (those diligent ones themselves) being (considered to be) verily perfect because they are striving for Liberation; of them-; kascit, one perchance, indeed; vetti, knows; mam, Me; tattvatah, in truth. Having drawn the attention of the hearer by arousing interest, the Lord says:
Śrī Rāmānujācārya Classical
Translation
7.3 'Men', i.e., those who are alified for observing the ?nds of the Sastras - among thousands of such men, only some one strives till the attainment of perfection. Among thousands who strive till the attainment of perfection, some one only, understanding Me, strives to attain success through Me (i.e., through My grace). Among thousands of those who might know Me, some one only knows Me in reality, as I am. In other words, there is no one who is capable of knowing Me as I am, i.e., as distinguished from all other entities, as implied in the expression Vijnana. Sri Krsna will declare later on: 'It is very hard to find such a great-souled person' (7.19), and 'But no one knows Me' (7.26).
Śrī Abhinavagupta Classical
Translation
7.3 Manusyanam etc. All [persons] are not fit for this subject. By this statement, [the Bhagavat] has declared that, as the subject is difficult to grasp, it is to be learnt with effort.
Swami Sivananda Classical
Translation
7.3 Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.
Commentary

7.3 मनुष्याणाम् of men? सहस्रेषु among thousands? कश्चित् some one? यतति strives? सिद्धये for perfection? यतताम् of the striving ones? अपि even? सिद्धानाम् of the successful ones? कश्चित् some one? माम् Me? वेत्ति knows? तत्त्वतः in essence.Commentary Mark how difficult it is to attain to the knowledge of the Self or to how Brahman in essence. Siddhanam literally means those who have attained to perfection (the perfected ones) but here it means only those who strive to attain perfection.Those who purchase diamonds? rubies or pearls are few. Those who study the postgraduate course are few. Even so those who attempt for Selfrealisation and who actually know the Truth in essence are few only. The liberated ones (Jivanmuktas) are rare. Real Sadhakas are also rare. The,knowledge of the Self bestows incalculable fruits on man? viz.? immortality? eternal bliss? perennial joy and everlasting peace. It is very difficult to attain to this knowledge of the Self. But a good and earnest spiritual aspirant (Sadhaka) who is endowed with a strong determination and iron resolve? and who is eipped with the four means to salvation can easily obtain the knowledge of the Self.

Swami Gambhīrānanda Classical
Translation
7.3 Among thousands of men a rare one endeavours for perfection. Even of the perfected ones who are diligent, one perchance knows Me in truth.
Shri Purohit Swami Classical
Translation
7.3 Among thousands of men scarcely one strives for perfection, and even amongst those who gain occult powers, perchance but one knows me in truth.
Related values
Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Nishkama Karma (Selfless Action)Discriminative Wisdom
Related verses
Out of many thousands, one strives for perfection — and of those who attain, hardly anyone knows Me in truth.
Practical Applications
  • Recognize the rarity of authentic spiritual realization.
  • Don't be discouraged by the rarity; be encouraged that it's possible.
  • Apply yourself with the seriousness of one in a thousand.
Reflection Questions
  • Am I one of the many or one of the striving few?
  • What would 'serious' look like in my practice?

Of a thousand seeds scattered on a field, only a few find soil, fewer still germinate, fewer still survive to fruit, and one in a thousand produces seed of its own. The verse is not discouragement — it is honest arithmetic. Knowing the odds is itself the beginning of seriousness.

Dhruva's resolve at five

Wounded by his stepmother's rebuke that he had no right to sit on his father's lap, the boy Dhruva left the palace and went into the forest to find a position higher than any king's. He was five.

Nārada tried to send him home, citing his age, his comfort, his mother. Dhruva refused. He was the one in thousands — not because of birth or talent, but because he would not be turned aside. The Bhāgavatam shows him doing in months what yogis labor for lifetimes to begin.

Of the four Kumāras

Brahmā's first-born sons — Sanaka, Sanātana, Sanandana, Sanat-kumāra — refused even creation itself. Asked by their father to populate the worlds, they walked away from the project of saṁsāra entirely and dedicated themselves to knowing the Supreme.

The Bhāgavatam shows them, eternally five years old in appearance, wandering the universes — proof that out of the many even of Brahmā's own sons, only the few endeavor for siddhi, and of those, the rare ones know Kṛṣṇa in tattva.

📝 My note

Section 2 (7.4–7.12)
KNOWING KRISHNA’S MATERIAL AND SPIRITUAL ENERGIES
Section overview
Krishna is the source of both matter and spirit
Can be seen in the world when we view all existence as a combination of Krishna’s material and spiritual energies. He is also the active essence of everything
Although Krishna is not under His energies, the three modes, all else in material existence is manifested by combination of goodness, passion and ignorance

LINK BETWEEN SECTION I & SECTION II: In the next nine verses (7.4 – 7.12), Krishna explains that He is

the source of both the material and spiritual energies. Because all within our experience is a

combination of these two energies, this information will enable Arjuna to see Krishna everywhere, even

as he stands on the Battlefield of Kurukshetra

Bhagavad-gītā 7.4

↗
भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च । अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ४ ॥
bhūmir āpo ’nalo vāyuḥ
[bhoomir aapo ’nalo vaayuh]
khaṁ mano buddhir eva ca
[kham mano buddhir eva cha]
ahaṅkāra itīyaṁ me
[ahankaara iteeyam me]
bhinnā prakṛtir aṣṭadhā
[bhinnaa prakritir ashtadhaa]
bhūmiḥ — earth āpaḥ — water analaḥ — fire vāyuḥ — air kham — ether manaḥ — mind buddhiḥ — intelligence eva — certainly ca — and ahaṅkāraḥ — false ego iti — thus iyam — all these me — My bhinnā — separated prakṛtiḥ — energies aṣṭadhā — eightfold .
Blended reading (Sanskrit + English inline)
bhūmir āpo ’nalo vāyuḥ
bhūmiḥ
earth
āpaḥ
water
khaṁ mano buddhir eva ca
analaḥ
fire
vāyuḥ
air
kham
ether
manaḥ
mind
buddhiḥ
intelligence
eva
certainly
ca
and
ahaṅkāra itīyaṁ me
ahaṅkāraḥ
false ego
iti
thus
iyam
all these
me
My
bhinnā prakṛtir aṣṭadhā
bhinnā
separated
prakṛtiḥ
energies
aṣṭadhā
eightfold .
  • ahaṅkāraḥ — false ego
    ahaṁ (I) + kāra (maker). Literally 'the I-maker' — the function that misattributes selfhood to body and mind. Listed last among the eight because it is the subtlest and most adhesive.
  • bhinnā — separated
    Past participle of √bhid (to split, divide). The most charged word in the verse. Kṛṣṇa does not say His energy is illusory or alien — He says it is separated. Energy of Him, but not Him.
  • prakṛtiḥ — energies, nature
    From pra + √kṛ (to do, make). The 'pre-doing' — the substrate from which all material doing unfolds. Crucially singular here: the eight are one prakṛti in eight forms, not eight separate principles.
  • aṣṭadhā — eightfold
    Distributive: aṣṭa (eight) + -dhā (fold, division). Closes the catalogue. The number matters — five gross, three subtle. Body, breath, mind, intellect, ego: the whole material person is enumerated and assigned to His lower energy.
  • manaḥ — mind
    Note its placement: mind is material, listed alongside earth and water. A philosophical claim, not just a list. What feels most 'me' — the thinking mind — is on the wrong side of the bhinnā / parā divide.
Earth, water, fire, air, ether, mind, intelligence and false ego – all together these eight constitute My separated material energies.
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)
Kṛṣṇa lays out the inventory of His 'separated' (aparā) prakṛti — five gross elements plus mind, intelligence, and ahaṅkāra. This is the substrate of the cosmos and the inner instruments of every embodied creature, and it is presented as belonging to Him without being identical with Him.
Further notes (विवरण · Vivaraṇa)
The eightfold list maps roughly to Sāṅkhya's tattvas but is here owned by Īśvara: 'me bhinnā prakṛtiḥ'. 'Bhinnā' (separated) prefigures the contrast with parā prakṛti in 7.5 — mind, buddhi and ahaṅkāra are also 'material' here, a key Gītā move against any naive equation of inner faculties with the ātman. Cf. Sāṅkhya-kārikā 22 for the evolution sequence.
Prose order (अन्वय · Anvaya)
भूमिः आपः अनलः वायुः खं मनः बुद्धिः अहङ्कारः च एव — इति इयं मे भिन्ना प्रकृतिः अष्टधा (अस्ति) ।
bhūmiḥ āpaḥ analaḥ vāyuḥ khaṃ manaḥ buddhiḥ ahaṅkāraḥ ca eva — iti iyaṃ me bhinnā prakṛtiḥ aṣṭadhā (asti) |
Earth, water, fire, air, ether, mind, intelligence, and ego — thus this separated material energy of Mine is eightfold.
Word split (पदच्छेद · Padaccheda)
भूमिः आपः अनलः वायुः खं मनः बुद्धिः एव च । अहङ्कारः इति इयं मे भिन्ना प्रकृतिः अष्टधा ॥
bhūmiḥ āpaḥ analaḥ vāyuḥ khaṃ manaḥ buddhiḥ eva ca | ahaṅkāraḥ iti iyaṃ me bhinnā prakṛtiḥ aṣṭadhā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
भूमिः bhūmiḥ भूमि (f.) nom.sg. (nominative singular) earth
आपः āpaḥ अप् (f.) nom.pl. (plurale tantum) waters
अनलः analaḥ अनल (m.) nom.sg. (nominative singular) fire
वायुः vāyuḥ वायु (m.) nom.sg. (nominative singular) air
खम् kham ख (n.) nom.sg. (nominative singular) ether / space
मनः manaḥ मनस् (n.) nom.sg. (nominative singular) mind
बुद्धिः buddhiḥ बुद्धि (f.) nom.sg. (nominative singular) intelligence
एव eva ind. (emph.) indeed
च ca ind. (conj.) and
अहङ्कारः ahaṅkāraḥ अहङ्कार (m.) nom.sg. (nominative singular) ego / I-maker
इति iti ind. (quotative) thus
इयम् iyam इदम् pron. (pronoun) nom.sg. (nominative singular)f. this
मे me अस्मद् pron. (pronoun) gen.sg. (enclitic) of Mine
भिन्ना bhinnā √भिद् p.p.p. (past passive participle) nom.sg. (nominative singular)f. divided / separated
प्रकृतिः prakṛtiḥ प्रकृति (f.) nom.sg. (nominative singular) nature / energy
अष्टधा aṣṭadhā ind. (distributive adv.) in eight ways

The science of God analyzes the constitutional position of God and His diverse energies. Material nature is called prakṛti, or the energy of the Lord in His different puruṣa incarnations (expansions) as described in the Nārada Pañcarātra, one of the Sātvata-tantras: viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ ekaṁ tu mahataḥ sraṣṭṛ dvitīyaṁ tv aṇḍa-saṁsthitam tṛtīyaṁ sarva-bhūta-sthaṁ tāni jñātvā vimucyate “For material creation, Lord Kṛṣṇa’s plenary expansion assumes three Viṣṇus. The first one, Mahā-viṣṇu, creates the total material energy, known as the mahat-tattva. The second, Garbhodaka-śāyī Viṣṇu, enters into all the universes to create diversities in each of them. The third, Kṣīrodaka-śāyī Viṣṇu, is diffused as the all-pervading Supersoul in all the universes and is known as Paramātmā. He is present even within the atoms. Anyone who knows these three Viṣṇus can be liberated from material entanglement.” This material world is a temporary manifestation of one of the energies of the Lord. All the activities of the material world are directed by these three Viṣṇu expansions of Lord Kṛṣṇa. These puruṣas are called incarnations. Generally one who does not know the science of God (Kṛṣṇa) assumes that this material world is for the enjoyment of the living entities and that the living entities are the puruṣas – the causes, controllers and enjoyers of the material energy. According to Bhagavad-gītā this atheistic conclusion is false. In the verse under discussion it is stated that Kṛṣṇa is the original cause of the material manifestation. Śrīmad-Bhāgavatam also confirms this. The ingredients of the material manifestation are separated energies of the Lord. Even the brahma-jyotir, which is the ultimate goal of the impersonalists, is a spiritual energy manifested in the spiritual sky. There are no spiritual diversities in the brahma-jyotir as there are in the Vaikuṇṭha-lokas, and the impersonalist accepts this brahma-jyotir as the ultimate eternal goal. The Paramātmā manifestation is also a temporary all-pervasive aspect of the Kṣīrodaka-śāyī Viṣṇu. The Paramātmā manifestation is not eternal in the spiritual world. Therefore the factual Absolute Truth is the Supreme Personality of Godhead Kṛṣṇa. He is the complete energetic person, and He possesses different separated and internal energies. In the material energy, the principal manifestations are eight, as above mentioned. Out of these, the first five manifestations, namely earth, water, fire, air and sky, are called the five gigantic creations or the gross creations, within which the five sense objects are included. They are the manifestations of physical sound, touch, form, taste and smell. Material science comprises these ten items and nothing more. But the other three items, namely mind, intelligence and false ego, are neglected by the materialists. Philosophers who deal with mental activities are also not perfect in knowledge because they do not know the ultimate source, Kṛṣṇa. The false ego – “I am,” and “It is mine,” which constitute the basic principle of material existence – includes ten sense organs for material activities. Intelligence refers to the total material creation, called the mahat-tattva. Therefore from the eight separated energies of the Lord are manifest the twenty-four elements of the material world, which are the subject matter of Sāṅkhya atheistic philosophy; they are originally offshoots from Kṛṣṇa’s energies and are separated from Him, but atheistic Sāṅkhya philosophers with a poor fund of knowledge do not know Kṛṣṇa as the cause of all causes. The subject matter for discussion in the Sāṅkhya philosophy is only the manifestation of the external energy of Kṛṣṇa, as it is described in the Bhagavad-gītā.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
4. Earth, water, fire, air, ether (as well as their sense objects), mind, intelligence, false ego (with the ten senses and mahat-tattva) are My separated energy in eight divisions.
Commentary

And, knowledge in relation to bhakti also means knowledge of the Lord’s powers, not knowledge of the ātmā being separate from the body (which is knowledge in relation to the process of jñāna). In defining knowledge of the Lord’s powers, the Lord speaks of His two energies (prakṛti), superior and inferior, in two verses. [Note: The previous verse spoke of the Lord’s sweetness (vijñānam). This and the next verse describe the Lord’s powers (jñānam), by describing His inferior and superior energies.] By the listing of the five gross elements beginning with earth, the subtle elements, known as the sense objects smell, taste, form, touch and sound, are understood to be included as well. By the word false ego, the ten senses which arise from it, and the mahat-tattva, its cause, are also understood to be included. Mind and intellect are listed separately to show their greater importance among all the elements.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
4. Earth, water, fire, air, ether (as well as their sense objects), pradhāna, mahat tattva, false ego (with the ten senses and mahat tattva) are My separated energy in eight divisions.
Commentary

Addressing Arjuna, Kṛṣṇa then speaks in two verses about His two energies, in order to describe next His svarūpa as the highest cause, possessing both material and spiritual energies. Prakṛti is divided into twenty four parts. Know that this prakṛti divided in eight parts composed of earth and other elements is Mine. Including the sense objects and senses with the five gross elements brings the total to twenty four elements. The mention of earth, water, fire, air, and ether includes their respective sense objects, their causes—smell, taste, form, touch and sound. False ego includes its effects, the eleven senses: mind, nose, tongue, eye, skin, ear, hands, feet, voice, anus and genital. Buddhi here refers to the mahat tattva. Mana (mind) here refers to the pradhāna, the unmanifest stage of prakṛti (avyaktam), understood through the mind (but not the senses). The śruti says: caturviṁśati-saṅkhyānām avyaktaṁ vyaktam ucyate Avyakam is clearly mentioned as belonging to the twenty four elements. Mantrika Upaniṣad 15 The Lord will Himself explain the complete list in chapter thirteen in describing the field: mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ The field consists of the five great elements, false ego, mahat tattva, the unmanifest, the ten senses, the mind, and the five sense objects.

Bhūrijana Dāsa Gauḍīya
Commentary

This material energy comes from Krsna. Krsna empowers it to move separately and independently, by His power. It is separated in the sense that it is not conscious. From these eight elements comes the 24 elements explained in Chapter 13. This is the 'apara' or 'inferior energy'. Next describes the 'para' or the 'spiritual nature' of the Lord. And Krsna is going to describe the spiritual energy in two parts: (1) the spiritual energy and the (2) 'tathasta sakti' (marginal energy) which is also a spiritual energy. There is the Lord, matter and the 'jiva'. Next the Lord and the jiva will be described.

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

The Supreme position of Krishna

COMMON THEME: Knowledge of the Absolute

Science of God analyzes the constitutional position of the God and His different energies, broadly the living entity and the material nature. That analysis is done here.
‘Prakriti’ (7.4)
‘Jiva’ (7.5)
‘Ishvara’ (7.6 – 7.7)

PRACTICAL APPLICATION OF SECTION II

Krishna is the source of all potencies
Krishna consciousness is active in every sphere and the jurisdiction of Krishna consciousness extends everywhere, and one who knows Krishna consciousness is blessed
Those who do not know Krishna are in illusion, and so knowledge of Krishna is liberation, and ignorance of Him is bondage
Focus of Learning

(b) Non-devotee’s argument – Bhakti is very easy. Refutation:

Then why they cannot practice this path
Why they choose difficult paths
So called unauthorized path is easy, but speculative scholars and philosophers fall away; if they try the factual path
Devotional service without vedic authorization is disturbance to the society
(Ref. Bhakti Rasamrita Sindhu: “Sruti Smriti ....”)

(c) “Tattvatah” – means to know Krishna as He is as the last word in Brahman realization.

Who can know? – Only pure devotees by devotional service
Can they know fully? – only something of the inconceivable transcendental qualities
Process to know – Ref. Bhakti Rasamrita Sindhu: “atah Sri Krishna...”) – “Devotional Service to Krishna is the last word in Brahman realisation”
What about Impersonalists, Paramatma realized yogis and demigods – They fail to understand Krishna (as son of Yashoda) as Supreme Personality of Godhead. Thus Srila Prabhupada highlights the “potency of Bhakti”
Rarity of true knower (Ref. 7.19 – “bahunam janmanam...”) – After many, many births one gets Vasudeva realisation (Three verses in Chapter 7 emphasizes the rarity of knowing Krishna – Ref. Bg. 7.3; 7.19; 7.26)
Śrī Śaṅkarācārya Classical
Translation
7.4 Iyam, this; prakrtih, Prakrti, [Prakrti here does not mean the Pradhana of the Sankhyas.] the divine power called Maya; me, of Mine, as described; bhinna, is divided; astadha, eight-forl; iti, thus: bhumih, earth-not the gross earth but the subtle element called earth, this being understood from the statement, 'Prakrti (of Mine) is divided eight-fold'. Similarly, the subtle elements alone are referred to even by the words water etc. Apah, water; analah, fire; vayuh, air; kham, space; manah, mind. By 'mind' is meant its source, egoism. By buddhih, intellect, is meant the principle called mahat [Mahat means Hiranyagarbha, or Cosmic Intelligence.] which is the source of egoism. By ahankarah, egoism, is meant the Unmanifest, associated [Associated, i.e. of the nature of.] with (Cosmic) ignorance. As food mixed with position is called poison, similarly the Unmainfest, which is the primordial Cause, is called egoism since it is imbued with the impressions resulting from egoism; and egoism is the impelling force (of all). It is indeed seen in the world that egoism is the impelling cause behind all endeavour.
Śrī Rāmānujācārya Classical
Translation
7.4 Know that Prakrti, the material cause of this universe, which consists of endless varieties of objects and means of enjoyment and places of enjoyment, is divided into eightfold substances - earth, water, fire, air and ether, having smell, taste etc., as their attributes, and Manas along with kindred sense organs and the categories Mahat and ego-sense - all belonging to Me.
Śrī Abhinavagupta Classical
Translation
7.4 See Comment under 7.5
Swami Sivananda Classical
Translation
7.4 Earth, water, fire, air, ether, mind, intellect and egoism thus is My Nature divided eightfold.
Commentary

7.4 भूमिः earth? आपः water? अनलः fire? वायुः air? खम् ether? मनः mind? बुद्धिः intellect? एव even? च and? अहङ्कारः egoism? इति thus? इयम् this? मे My? भिन्ना divided? प्रकृतिः Nature? अष्टधा eightfold.Commentary This eightfold Nature constitutes the inferior Nature or Apara Prakriti. The five gross elements are formed out of the Tanmatras or rootelements through the process of Pancikarana or fivefold mixing. Tanmatras are the subtle rootelements. In this verse? earth? water? etc.? represent the subtle or rudimentary elements out of which the five gross elements are formed.Mind stands here for its cause Ahamkara intellect for its cause the Mahat Ahamkara for the Avyaktam or the unmanifested (MulaPrakriti) united with Avidya which is conjoined with all kinds of Vasanas or latent tendencies. As Ahamkara (Iness) is the cause for all the actions of every individual and as Ahamkara is the most vital principle in man on which all the other Tattvas or principles depend? the Avyaktam combined with the Ahamkara is itself called here Ahamkara? just as food which is mixed with poison is itself called poison.

Swami Gambhīrānanda Classical
Translation
7.4 This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.
Shri Purohit Swami Classical
Translation
7.4 Earth, water, fire, air, ether, mind, intellect and personality; this is the eightfold division of My Manifested Nature.
Related values
Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 13.6 BG 7.5 BG 9.10 SB 3.26.10 SB 3.26.12 SB 11.22.12 CC Madhya 20.111 CC Madhya 25.39 CC Ādi 5.55 Śvetāśvatara Upaniṣad 4.10Praśna Upaniṣad 4.8
Earth, water, fire, air, ether, mind, intelligence, false ego — these eight are My separated material energies.
Practical Applications
  • Recognize the eight elements as separated energy of Kṛṣṇa, not independent.
  • Treat matter with reverence — it is His energy.
  • Don't confuse mind/intelligence/ego with the soul.
Reflection Questions
  • Where do I treat matter as Kṛṣṇa-less?
  • Where do I confuse mind/ego with self?

Eight strings of one instrument — earth, water, fire, air, ether, mind, intelligence, ego. Pluck any of them and you hear matter. But the instrument itself belongs to Kṛṣṇa; the strings are His, separated out for the music of the material world. He is not the string; He is the luthier.

Kapila's enumeration to Devahūti

When the sage Kapila — an avatāra of the Lord — taught his mother Devahūti the science of sāṅkhya, He named these same gross and subtle elements as evolutes of prakṛti. But unlike Kapila the atheist of later schools, the original Kapila preserved their tether to the Lord: prakṛti is not autonomous; it is bhinnā, separated.

The third canto of the Bhāgavatam records the dialogue. Devahūti's liberation began the moment she understood the eight as her son's own energy — not a rival kingdom.

📝 My note

Bhagavad-gītā 7.5

↗
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ५ ॥
apareyam itas tv anyāṁ
[apareyam itas tv anyaam]
prakṛtiṁ viddhi me parām
[prakritim viddhi me paraam]
jīva-bhūtāṁ mahā-bāho
[jeeva-bhootaam mahaa-baaho]
yayedaṁ dhāryate jagat
[yayedam dhaaryate jagat]
aparā — inferior iyam — this itaḥ — besides this tu — but anyām — another prakṛtim — energy viddhi — just try to understand me — My parām — superior jīva - bhūtām — comprising the living entities mahā - bāho — O mighty-armed one yayā — by whom idam — this dhāryate — is utilized or exploited jagat — the material world .
Blended reading (Sanskrit + English inline)
apareyam itas tv anyāṁ
aparā
inferior
iyam
this
itaḥ
besides this
tu
but
anyām
another
prakṛtiṁ viddhi me parām
prakṛtim
energy
viddhi
just try to understand
me
My
parām
superior
jīva-bhūtāṁ mahā-bāho
jīva - bhūtām
comprising the living entities
mahā - bāho
O mighty-armed one
yayedaṁ dhāryate jagat
yayā
by whom
idam
this
dhāryate
is utilized or exploited
jagat
the material world .
  • parām — superior
    Feminine accusative of para — 'higher, beyond.' The whole verse turns on this single contrast with aparā in the previous verse. Same word-family, opposite polarity.
  • jīva - bhūtām — comprising the living entities
    Compound: jīva (the individual soul) + bhūtām (become, manifest as). The superior energy is not abstract — it is constituted of jīvas. We are, collectively, His parā prakṛti.
  • dhāryate — is utilized or exploited
    From √dhṛ (to hold, sustain) in passive voice. Carries a double sense: the living entities both sustain and exploit the material world. Prabhupāda chooses 'exploit' to mark the perverse use — the higher subjugating itself to the lower.
  • aparā — inferior
    The companion word to parā. Same etymological root (para) with the privative a- prefix. Holds the chapter's basic dualism: two energies, one inferior, one superior — both His.
Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.
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)
Above the eightfold material substrate, Kṛṣṇa names a higher energy — parā prakṛti, the totality of conscious living entities. They are the ones who actually 'bear up' the inert material world by inhabiting and animating it. Both prakṛtis are His; the jīva is not autonomous, but is a higher-tier energy.
Further notes (विवरण · Vivaraṇa)
The aparā / parā distinction is the chapter's metaphysical pivot. Living beings are not material aggregates but a distinct 'higher' śakti — the ground for the Gaudīya and Viśiṣṭādvaita reading of the jīva as Brahman's eternal śakti, not Brahman itself (bhedābheda). 'Yayedaṁ dhāryate jagat' anticipates the Vaiṣṇava theology of the soul as enjoyer-of-matter — and BG 15.7 will reidentify jīvas as 'mamaivāṁśaḥ'.
Prose order (अन्वय · Anvaya)
हे महा-बाहो! इयम् अपरा (प्रकृतिः), इतः तु अन्यां मे पराम् जीव-भूतां प्रकृतिं विद्धि, यया इदं जगत् धार्यते ।
he mahā-bāho! iyam aparā (prakṛtiḥ), itaḥ tu anyāṃ me parām jīva-bhūtāṃ prakṛtiṃ viddhi, yayā idaṃ jagat dhāryate |
O mighty-armed one, this is the lower (energy); but know another, higher energy of Mine beyond it — consisting of living beings — by which this world is sustained.
Word split (पदच्छेद · Padaccheda)
अपरा इयम् इतः तु अन्यां प्रकृतिं विद्धि मे पराम् । जीव-भूतां महा-बाहो यया इदं धार्यते जगत् ॥
aparā iyam itaḥ tu anyāṃ prakṛtiṃ viddhi me parām | jīva-bhūtāṃ mahā-bāho yayā idaṃ dhāryate jagat ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अपरा aparā अपरा (adj.) nom.sg. (nominative singular)f. lower / inferior
इयम् iyam इदम् pron. (pronoun) nom.sg. (nominative singular)f. this
इतः itaḥ ind. (abl. adv.) from this / besides this
तु tu ind. (contrast.) but
अन्याम् anyām अन्य (adj.) acc.sg. (accusative singular)f. another
प्रकृतिम् prakṛtim प्रकृति (f.) acc.sg. (accusative singular) nature / energy
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know!
मे me अस्मद् pron. (pronoun) gen.sg. (genitive singular) My
पराम् parām परा (adj.) acc.sg. (accusative singular)f. higher / superior
जीव-भूताम् jīva-bhūtām जीव (m.) + भूत p.p.p. (past passive participle) acc.sg. (accusative singular)f., karmadhāraya cpd. (compound) consisting of jīvas
महा-बाहो mahā-bāho महत् + बाहु (m.) voc.sg. (vocative singular), bahuvrīhi cpd. (compound) O mighty-armed one
यया yayā यद् pron. (pronoun) ins.sg. (instrumental singular)f. by which
इदम् idam इदम् pron. (pronoun) nom.sg. (nominative singular)n. this
धार्यते dhāryate √धृ caus. (causative) pass. (passive) pres. (present) 3sg. is sustained / upheld
जगत् jagat जगत् (n.) nom.sg. (nominative singular) world / cosmos

Here it is clearly mentioned that living entities belong to the superior nature (or energy) of the Supreme Lord. The inferior energy is matter manifested in different elements, namely earth, water, fire, air, ether, mind, intelligence and false ego. Both forms of material nature, namely gross (earth, etc.) and subtle (mind, etc.), are products of the inferior energy. The living entities, who are exploiting these inferior energies for different purposes, are the superior energy of the Supreme Lord, and it is due to this energy that the entire material world functions. The cosmic manifestation has no power to act unless it is moved by the superior energy, the living entity. Energies are always controlled by the energetic, and therefore the living entities are always controlled by the Lord – they have no independent existence. They are never equally powerful, as unintelligent men think. The distinction between the living entities and the Lord is described in Śrīmad-Bhāgavatam (10.87.30) as follows: aparimitā dhruvās tanu-bhṛto yadi sarva-gatās tarhi na śāsyateti niyamo dhruva netarathā ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet samam anujānatāṁ yad amataṁ mata-duṣṭatayā “O Supreme Eternal! If the embodied living entities were eternal and all-pervading like You, then they would not be under Your control. But if the living entities are accepted as minute energies of Your Lordship, then they are at once subject to Your supreme control. Therefore real liberation entails surrender by the living entities to Your control, and that surrender will make them happy. In that constitutional position only can they be controllers. Therefore, men with limited knowledge who advocate the monistic theory that God and the living entities are equal in all respects are actually guided by a faulty and polluted opinion.” The Supreme Lord, Kṛṣṇa, is the only controller, and all living entities are controlled by Him. These living entities are His superior energy because the quality of their existence is one and the same with the Supreme, but they are never equal to the Lord in quantity of power. While exploiting the gross and subtle inferior energy (matter), the superior energy (the living entity) forgets his real spiritual mind and intelligence. This forgetfulness is due to the influence of matter upon the living entity. But when the living entity becomes free from the influence of the illusory material energy, he attains the stage called mukti, or liberation. The false ego, under the influence of material illusion, thinks, “I am matter, and material acquisitions are mine.” His actual position is realized when he is liberated from all material ideas, including the conception of his becoming one in all respects with God. Therefore one may conclude that the Gītā confirms the living entity to be only one of the multi-energies of Kṛṣṇa; and when this energy is freed from material contamination, it becomes fully Kṛṣṇa conscious, or liberated.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
5. This is My inferior energy. Understand My superior energy which is different from this inferior energy. It is the jīvas, by whom the inferior energy is employed for their enjoyment.
Commentary

This prakṛti is called the external energy. As it is not conscious, it is inferior (aparā). Know also the other energy, tataṣṭha-śakti, which gives rise to the jīvas, which is superior (parām), because it is conscious. Why is the jīva considered superior? The unconscious matter (idam jagat) is employed (dhāryate) by this conscious jīva, for jīva’s own enjoyment.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
5. This is My inferior energy. But understand My superior energy which is different from this inferior energy. It is the jīvas, who employ the inferior energy for their enjoyment.
Commentary

This prakṛti is considered inferior since it is unconscious and the object of enjoyment. Know that the jīva is My prakṛti as well, but superior, since it is conscious and the enjoyer of inferior prakṛti, O Mighty-armed one, Arjuna. He then explains the reason for its superiority. This conscious prakṛti accepts this universe for his enjoyment, with such activities as sleeping and eating (yayā idam jagat dhāryate). The śrutis also explains that these two energies belong to the Lord alone: pradhāna-kṣetrajña-patir guṇeśaḥ The Lord is the master of the knower of the field (jīva) and matter. He is the master of the guṇas. Śvetāśvatara Upaniṣad 6.16

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

“Living entity” discussed as the superior energy

Focus of Learning

(a) The Living entity belongs to the superior nature/energy of the Lord – Because

They are exploiting the resources of material inferior nature for different purposes
Quality of their existence is one and the same with the Supreme Lord but not in the quantity of power (Ref. Chapter 2 explains that the living entity is spiritual)

(b) Material nature is the inferior energy – It is manifested as 5 gross and 3 subtle elements

(a) Description of material energy

It is the ‘separated’ energy – It is the inferior energy
Principally consists of eight elements (memorise them) – Gross (5), Subtle (3)
These eight elements expand into 24 elements ▪

5 gross, 3 subtle, 5 sense objects, 10 senses and the unmanifested modes

It is the energy of the Lord in His different purusa incarnations (Ref. Satvata tantra)

(b) Knowledge of 3 Vishnus – Anyone who knows these 3 Vishnus can be liberated from material

entanglement

‘Maha-Vishnu’– Creates mahat-tattva to begin material manifestation
‘Garbhodakasayi Vishnu’ – Enters into each universe to make diversities within it
‘Kshirodakasayi Vishnu’ – Enters into each atom of the universe as Supersoul

(c) Preaching Application: Recognize the factual enjoyer – material nature, being the energy of the

Lord in His different Purusa incarnations, is meant for the enjoyment of the Supreme Energetic

and not the living entity

Result of ignorance of science of God – One assumes this world for his own enjoyment

(d) Different levels of understandings of material energy

Material science – It comprises only 10 items (5 gross elements and 5 sense objects) and nothing more
Philosophers – They deal with the mental activities
They are also not perfect in knowledge – because they do not know the ultimate source, Krishna
Atheistic Sankhya Philosophy
What do they discuss – 8 energies expanded into 24 elements of the material world; The subject matter for discussion is only the manifestation of the external energy of Krishna, without considering the connection with Krishna
What knowledge do they lack – Krishna as the cause of all causes

(e) Basic Principle of Material Existence – ‘False ego’

It includes ten sense organs for material activities

(f) Intelligence – Refers to the total material creation, called maha-tattva

Śrī Śaṅkarācārya Classical
Translation
7.5 O mighty-armed one, iyam, this; is apara, the inferior (Prakrti)-not the higher, (but)-the impure, the source of evil and having the nature of worldly bondage. Viddhi, know; anyam, the other, pure; prakrtim, Prakrti; me, of Mine, which is essentially Myself; which, tu, however;is param, higher, more exalted; itah, than this (Prakrti) already spoken of; Jiva-bhutam, which has taken the form of the individual souls, which is characterized as 'the Knower of the body (field)', and which is the cause of sustenance of life; and yaya, by which Prakriti; idam, this; jagat, world; dharyate, is upheld, by permeating it.
Śrī Rāmānujācārya Classical
Translation
7.5 This is My lower Prakrti. But know My higher Prakrti which is different from this, i.e., whose nature is different from this inanimate Prakrti constituting the objects of enjoyment to animate beings. It is 'higher', i.e., is more pre-eminent compared to the lower Prakrti which is constituted only of inanimate substances. This higher Nature of Mine is the individual self. Know this as My higher Prakrti through which the whole inanimate universe is sustained.
Śrī Abhinavagupta Classical
Translation
7.4-5 Bhumih etc. Apard etc. [The demonstrative] 'this' denotes what is being perceived [as objects] through sense-organs by all men at the stage of mundane life. This is only one and at the same time is divided eigth-fold. Therefore the universe is one and unitary, because it is made of one single material cause. By this statement, monism is demonstrated even while following the Prakrti theory. The selfsame Prakrti has become the living one i.e., the personal Soul. Hence it is superior [to what has become eight-fold]. It also belongs to Me alone and not to anybody else. This Prakrti is [thus] two-fold and varied in the form of the universe consisting of the knowables and the knower. That is why this Prakrti (the basic material nature), being the substratum of all beings reflected on the surface of the clean mirror, viz., the Self , is nothing but Self's own nature and [hence] never leaves Him. This world : the Earth etc. [mentioned in the 4th verse].
Swami Sivananda Classical
Translation
7.5 This is the inferior Prakriti, O mighty-armed (Arjuna); know thou as different from it My higher Prakriti (Nature), the very life-element, by which this world is upheld.
Commentary

7.5 अपरा lower? इयम् this? इतः from this? तु but? अन्याम् different? प्रकृतिम् nature? विद्धि know? मे My? पराम् higher? जीवभूताम् the very lifeelement? महाबाहो O mightyarmed? यया by which? इदम् this? धार्यते is upheld? जगत् world.Commentary The eightfold Nature described in the previous verse is the inferior Nature. It constitutes the Kshetra or the field or matter. It is impure. It generates evil and causes bondage. But the superior Nature is pure. It is My very Self? Kshetrajna (knower of the field or Spirit) by which life is sustained? and that which enters within the whole world and upholds it. It is the very lifeelement or the principle of Selfconsciousness? by which this universe is sustained.

Swami Gambhīrānanda Classical
Translation
7.5 O mighty-armed one, this is the inferior (Prakrti). Know the other Prakrti of Mine which, however, is higher than this, which has taken the from of individual souls, and by which this world is uphelp.
Shri Purohit Swami Classical
Translation
7.5 This is My inferior Nature; but distinct from this, O Valiant One, know thou that my Superior Nature is the very Life which sustains the universe.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 15.7 BG 13.20 BG 9.7 SB 7.7.19 SB 11.7.48 SB 3.26.3 CC Madhya 20.108 CC Madhya 6.162 CC Madhya 20.117 Śvetāśvatara Upaniṣad 4.5Muṇḍaka Upaniṣad 3.1.1
Besides this lower nature, there is My superior energy — the living entities — who exploit this material world.
Practical Applications
  • Recognize yourself as the superior energy, not the lower.
  • Stop identifying with what is lower.
  • Live as energy of Kṛṣṇa, by Kṛṣṇa, for Kṛṣṇa.
Reflection Questions
  • Where am I identifying with the lower nature?
  • What would identifying as superior energy require?

Coal and diamond — chemically the same element, structurally worlds apart. Material energy is the coal of the Lord; living entities are the diamond. Same source, but the diamond carries light through itself while coal must be burned to release it. The tragedy is the diamond pretending to be coal — the superior energy 'exploiting' the inferior, mistaking itself for what it animates.

Bharata and the deer

Jaḍa Bharata, in a previous life as the emperor-turned-sage, fixed his affection on an orphaned fawn. The attachment cost him his concentration; at death he thought of the deer and was reborn as one.

The Bhāgavatam tells this as the textbook case of the superior energy (the soul) identifying with the inferior (the body it was attached to). Bharata was the jīva-bhūta, but he let himself be defined by what he was exploiting — and prakṛti returned him to it. He had to take one more birth, this time mute and 'idiotic' by design, to never make the mistake again.

📝 My note

Bhagavad-gītā 7.6

↗
एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगत: प्रभव: प्रलयस्तथा ॥ ६ ॥
etad-yonīni bhūtāni
[etad-yoneeni bhootaani]
sarvāṇīty upadhāraya
[sarvaaneety upadhaaraya]
ahaṁ kṛtsnasya jagataḥ
[aham kritsnasya jagatah]
prabhavaḥ pralayas tathā
[prabhavah pralayas tathaa]
etat — these two natures yonīni — whose source of birth bhūtāni — everything created sarvāṇi — all iti — thus upadhāraya — know aham — I kṛtsnasya — all-inclusive jagataḥ — of the world prabhavaḥ — the source of manifestation pralayaḥ — annihilation tathā — as well as .
Blended reading (Sanskrit + English inline)
etad-yonīni bhūtāni
etat
these two natures
yonīni
whose source of birth
bhūtāni
everything created
sarvāṇīty upadhāraya
sarvāṇi
all
iti
thus
upadhāraya
know
ahaṁ kṛtsnasya jagataḥ
aham
I
kṛtsnasya
all-inclusive
jagataḥ
of the world
prabhavaḥ pralayas tathā
prabhavaḥ
the source of manifestation
pralayaḥ
annihilation
tathā
as well as .
  • yonīni — whose source of birth
    From yoni (womb, source). The two natures (parā and aparā) are the wombs of all beings. A striking image: no creature lacks one of these two parental origins.
  • prabhavaḥ — the source of manifestation
    pra + √bhū (to come forth). Not just 'cause' but 'that from which arising occurs.' Stronger than maker — Kṛṣṇa is the very upspring.
  • pralayaḥ — annihilation, dissolution
    pra + √lī (to dissolve into). Where things return when manifestation ends. The pairing prabhavaḥ–pralayaḥ is technical: emanation and reabsorption, the two halves of cosmic respiration.
  • kṛtsnasya — all-inclusive
    Genitive of kṛtsna (whole, entire). No exception. The whole jagat — no carved-out province belongs to anyone else.
All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.
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)
Having distinguished the two prakṛtis, Kṛṣṇa unifies them under His sole proprietorship: every being arises from the conjunction of both. He is therefore both the creative source (prabhava) and dissolutive end (pralaya) of the whole cosmos — a frank statement of His role as upādāna-cum-nimitta cause.
Further notes (विवरण · Vivaraṇa)
Etad-yonīni — 'these two as womb' — picks up both aparā and parā: jīvas embodied in matter produce the living world. The two are Kṛṣṇa's energies, and He is what holds them in relation. This is the chapter's compressed cosmology: the world is real, owned by Īśvara, and intelligibly framed by śakti-vāda. Compare BG 9.10 ('mayādhyakṣeṇa prakṛtiḥ sūyate') and Vedānta-sūtra 1.1.2 ('janmādy asya yataḥ').
Prose order (अन्वय · Anvaya)
सर्वाणि भूतानि एतत्-योनीनि (इति) उपधारय; अहं कृत्स्नस्य जगतः प्रभवः तथा प्रलयः (अस्मि) ।
sarvāṇi bhūtāni etat-yonīni (iti) upadhāraya; ahaṃ kṛtsnasya jagataḥ prabhavaḥ tathā pralayaḥ (asmi) |
Understand that all beings have these two as their womb; I am the origin and likewise the dissolution of the entire cosmos.
Word split (पदच्छेद · Padaccheda)
एतत्-योनीनि भूतानि सर्वाणि इति उपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयः तथा ॥
etat-yonīni bhūtāni sarvāṇi iti upadhāraya | ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayaḥ tathā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
एतत्-योनीनि etat-yonīni एतद् + योनि (f. → n. here) bahuvrīhi cpd. (compound), nom.pl. (nominative plural)n. having these as their womb
भूतानि bhūtāni भूत (n.) nom.pl. (nominative plural) beings
सर्वाणि sarvāṇi सर्व (adj.) nom.pl. (nominative plural)n. all
इति iti ind. (quotative) thus
उपधारय upadhāraya उप+√धृ caus. (causative) impv. 2sg.par. (parasmaipada / active voice) understand! / grasp!
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
कृत्स्नस्य kṛtsnasya कृत्स्न (adj.) gen.sg. (genitive singular)m./n. of the entire
जगतः jagataḥ जगत् (n.) gen.sg. (genitive singular) of the world
प्रभवः prabhavaḥ प्रभव (m.) nom.sg. (nominative singular) origin / source
प्रलयः pralayaḥ प्रलय (m.) nom.sg. (nominative singular) dissolution
तथा tathā ind. (corr.) likewise

Everything that exists is a product of matter and spirit. Spirit is the basic field of creation, and matter is created by spirit. Spirit is not created at a certain stage of material development. Rather, this material world is manifested only on the basis of spiritual energy. This material body is developed because spirit is present within matter; a child grows gradually to boyhood and then to manhood because that superior energy, spirit soul, is present. Similarly, the entire cosmic manifestation of the gigantic universe is developed because of the presence of the Supersoul, Viṣṇu. Therefore spirit and matter, which combine to manifest this gigantic universal form, are originally two energies of the Lord, and consequently the Lord is the original cause of everything. A fragmental part and parcel of the Lord, namely the living entity, may be the cause of a big skyscraper, a big factory, or even a big city, but he cannot be the cause of a big universe. The cause of the big universe is the big soul, or the Supersoul. And Kṛṣṇa, the Supreme, is the cause of both the big and small souls. Therefore He is the original cause of all causes. This is confirmed in the Kaṭha Upaniṣad (2.2.13). Nityo nityānāṁ cetanaś cetanānām.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. Know that all things have their origin in these two energies, and that I am the origin and dissolution of the whole universe.
Commentary

The Lord is the cause of the world, by these two energies. Know that all moving and non-moving entities arise from these two energies, māyā-śakti and jīva-śakti, kṣetra and kṣetra-jña. I alone am the creator of all this universe, since these two energies arise from Me, and I alone am the destroyer of the universe, since it merges into Me, the possessor of these two energies.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. Know that all things of the universe have their origin in these two energies, and that I am the origin and dissolution of the whole universe.
Commentary

By these two energies the Lord creates the whole universe. Know that all moving and nonmoving entities arise from these energies. The inferior and superior energies, called the field and knower of the field, are the cause of everything. But these two energies belong to Me; they arise from Me. Therefore I alone am the cause of the manifestation (prabhavaḥ) of the whole world arising from prakṛti. I am that entity from which everything arises (prabhavaḥ). I alone am also the destroyer (pralayaḥ), that entity by which all things disappear.

Bhūrijana Dāsa Gauḍīya
Commentary

Everything that we see is simply made up of Krsna. They are Krsna's energies. And where do they come from? Krsna is the origin of them. We see them in different states, we see them in a state of existence being maintained, so we know that Krsna is their source. And He is the dissolver or the dissolution of this. Everything we see is in one of these three different states and each time we see that, we should see Krsna.

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

COMMON THEME: Krishna (God) discussed

Text 7.6 explains God is superior to both i.e. matter (7.4) and living entity (7.5)
Cause of creation and cause of dissolution (7.6)
Also He is the Maintainer of both / All depends on Him – But no-one can see Him just like no-one can see the thread that holds together a pearl necklace.
Analogy: Pearls on thread (7.7)
Krishna has no superior source/truth (7.7)
Focus of Learning

(a) Spirit is the cause of matter

Spirit is not created at a certain stage of material development
Everything that exists is a product of matter and spirit
Spirit is the basic field of creation and matter is created by the spirit
Material world is manifested only on the basis of spiritual energy e.g.
Child grows to boyhood and then to manhood, because of the superior energy, spirit soul
Similarly the entire cosmic manifestation develops because of Supreme Soul – Vishnu

(b) Lord is the cause of everything

Spirit and matter are two energies of the Lord, therefore the Lord is the original cause of everything, big (Supersoul) or small souls
Analogy: Living entity is the cause of big skyscraper or a big factory but he cannot be the cause of the big universe (caused by big soul, the Supersoul)
Ref. Katha Upanisad 2.2.13 – “nityo nityanam...”

(c) Preaching application – God and Jiva are never equal, Because

Jiva being the energy is always under the control of energetic and has no independent existence
Jiva tends to get influenced by matter, while God never gets so
Supporting Ref. SB 10.87.30: Acknowledges living entities as the minute energies of the Lord

(d) Cosmic manifestation works only because of superior energy, living entity – proves that living

entity is superior to matter and equal in quality to the Lord

Tends to come under the influence of matter – This is the cause of forgetting the spiritual mind and intelligence

(e) Real liberation (Mukti) – involves:

Surrender by living entity to God’s control
This is the path to real happiness
Only then can they be controllers
To be free from influence of illusory material energy
Free from false ego (“I and mine”) and all material conceptions, even conception of being one with God

(f) Conclusion: Bhagavad-gita confirms living entity to be one of the multi energies of Krishna

LINK BETWEEN TEXTS 7.7 & 7.8: Krishna explains further in the following four verses that He is the

essential or maintaining principle of various manifestations. We should appreciate Krishna not only as

the cause but also as the essence of everything. E.g. Krishna has already explained that the element water has

come from Him (7.4), but what we most appreciate about water is its taste. That taste which quenches our

thirst is Krishna. Therefore He is the active ingredient, the essence of water.

The next group of verses give the example of how everything depends on Him as per Text 7.7

PLEASE NOTE: All translations and some points of the purports 7.8 – 7.12 are covered under the common theme

below. The remaining points of the purport 7.8 and 7.12 are covered in the ‘Focus of Learning’ section thereafter.

Other points of the purport are mentioned in the Connection between Chapter 4 and 5 above

Śrī Śaṅkarācārya Classical
Translation
7.6 Upadharaya, understand; iti, thus; that sarvani, all; bhutani, things; etat-yonini, have these (etat) as their source (yoni)-things that have these lower and higher Prakrtis, charcterized as the 'field' and the 'Knower of the field (body)', as their source are etat-yonini. Since My two Prakrtis are the source, the cause of all things, therefore, aham, I; am the prabhavah, origin; tatha, as also; the pralayah, end, the termination; krtsnasya, of the whole; jagatah, Universe. The maning is this: I, who am the ominscient God, am the source of the Univese through My two Prakrtis. Since this is so, therefore-
Śrī Rāmānujācārya Classical
Translation
7.6 Know that all beings from Brahma down to a tuft of grass, who have their origin in these two Prakrtis of Mine, are aggregated forms of the self and of inanimate matter. Irrespective of whether they are existing in a superior or inferior form, the selves and inanimate matter are mixed together in them. On account of their origination in My two Prakrtis, they are Mine. So, know that because the entire universe has its origination in these two Prakrtis which have their origination in Me, I am myself the origin and dissolution of the entire universe. For the same reason, I am its Lord (Sesin). It is proved on the basis of the Srutis and Smrtis that these two, Prakrti and Purusa (matter and the self), which form the aggregate of all animate and inanimate beings, have the Supreme Person as their cause. This is evident from Sruti and Smrti texts like the following: 'The Mahat resolves into Avyakta, Avyakta into Aksara, Aksara into Tamas, and Tamas becomes one with the Supreme Lord' (Su. U., 2); 'O sage, distinct from the form of Visnu, the Supreme Lord, the two forms, Prakrti and Purusa, arise' (V. P., 1.2.24); and 'What was described by Me as Prakrti in its dual form of the manifest and the unmanifest, and the Purusa do merge in the Supreme Self, and the Supreme Self is the support of all. He is the Supreme Lord named Visnu, exalted in the Vedas and Vedanta' (V. P., 6.4.38-39).
Śrī Abhinavagupta Classical
Translation
7.6 See Comment under 7.7
Swami Sivananda Classical
Translation
7.6 Know that these two (Natures) are the womb of all beings. So I am the source and dissolution of the whole universe.
Commentary

7.6 एतद्योनीनि those of which these two (Prakritis) are the womb? भूतानि beings? सर्वाणि all? इति thus? उपधारय know? अहम् I? कृत्स्नस्य of the whole? जगतः of the world? प्रभवः source? प्रलयः dissolution? तथा also.Commentary These two Natures? the inferior and the superior? are the womb of all beings. As I am the source of these two Prakritis or Natures also? I am the cause of this universe. The whole universe originates from Me and dissolves in Me.In the Brahma Sutras (chapter 1? section 1? aphorism 2) it is said? Janmadyasya yatah meaning that Brahman is that omniscient and omnipotent cause from which proceed the origin? subsistence and dissolution of this world.Just as the mind is the material cause and also the seer (Drashta) for the objects seen in a dream? so also Isvara is the material cause of this world (UpadanaKarana) and also the seer (Drashta). He is also the efficient or the instrumental cause (NimittaKarana). (Cf.XIV.3)

Swami Gambhīrānanda Classical
Translation
7.6 Understand thus that all things (sentient and insentient) have these as their source. I am the origin as also the end of the whole Universe.
Shri Purohit Swami Classical
Translation
7.6 It is the womb of all being; for I am He by Whom the worlds were created and shall be dissolved.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 10.8 BG 9.18 BG 14.4 SB 1.1.1 SB 2.9.33 SB 10.85.4 CC Ādi 1.3 CC Madhya 20.264 CC Ādi 2.5 Taittirīya Upaniṣad 3.1Muṇḍaka Upaniṣad 1.1.7
Concepts
Maya
All beings come from these two natures — I am the origin of all and the dissolution.
Practical Applications
  • Hold the cosmic perspective: Kṛṣṇa is origin and dissolution.
  • Practice surrender of small worries to the cosmic frame.
  • Recognize that He encompasses what bewilders us.
Reflection Questions
  • What worry shrinks when seen in the cosmic frame?
  • Where could surrender to the encompassing Lord help?

A weaver's loom: the warp threads are the spiritual energy, the weft the material; from their crossing, every pattern of existence appears. The weaver is Kṛṣṇa. When He begins to weave, the universe manifests; when He cuts the threads and rolls the cloth, it dissolves. No being escapes the loom — and the loom escapes none, for both are His.

Mārkaṇḍeya in the dissolution

The sage Mārkaṇḍeya, granted long life, witnessed the cosmic dissolution. The oceans rose; the worlds dissolved; only he remained, floating on the endless waters, alone and terrified.

Then he saw a banyan leaf on the waves, and on it a luminous infant — Kṛṣṇa as Bāla-Mukunda — who drew him in with a single breath and showed him the universes contained within His body. The Bhāgavatam records the sage's realization: prabhavaḥ pralayaḥ tathā — origin and dissolution are not two events but one Person, breathing.

📝 My note

Bhagavad-gītā 7.7

↗
मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७ ॥
mattaḥ parataraṁ nānyat
[mattah parataram naanyat]
kiñcid asti dhanañ-jaya
[kinchid asti dhanan-jaya]
mayi sarvam idaṁ protaṁ
[mayi sarvam idam protam]
sūtre maṇi-gaṇā iva
[sootre mani-ganaa iva]
mattaḥ — beyond Me para - taram — superior na — not anyat kiñcit — anything else asti — there is dhanam - jaya — O conqueror of wealth mayi — in Me sarvam — all that be idam — which we see protam — is strung sūtre — on a thread maṇi - gaṇāḥ — pearls iva — like .
Blended reading (Sanskrit + English inline)
mattaḥ parataraṁ nānyat
mattaḥ
beyond Me
para - taram
superior
na
not
anyat kiñcit
anything else
kiñcid asti dhanañ-jaya
asti
there is
dhanam - jaya
O conqueror of wealth
mayi sarvam idaṁ protaṁ
mayi
in Me
sarvam
all that be
idam
which we see
protam
is strung
sūtre maṇi-gaṇā iva
sūtre
on a thread
maṇi - gaṇāḥ
pearls
iva
like .
  • para - taram — superior
    para (high, beyond) + -tara (comparative suffix). Not just 'high' but 'higher-than.' Kṛṣṇa is comparing Himself to everything else and declaring the comparison closed.
  • protam — is strung
    Past participle of pra + √vā (to weave) or pra + √u (to string). The picture is sewing: things threaded onto something that holds them in order. The Upaniṣads use sūtrātmā — the thread-self — for the same image.
  • sūtre — on a thread
    Locative of sūtra. Same word used for the foundational aphoristic texts (Brahma-sūtra, Yoga-sūtra) — that which holds many ideas together by a single line. Here Kṛṣṇa is the cosmic sūtra.
  • maṇi - gaṇāḥ — pearls, group of jewels
    maṇi (jewel) + gaṇa (group). The world is plural and varied — many pearls, many jewels. Diversity is not denied; it is re-located. The pearls are real; their unity is in the thread.
O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.
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)
After distinguishing the two prakṛtis, Kṛṣṇa asserts His unrivaled supremacy: nothing stands above Him. The pearl-and-thread simile makes the relation concrete — every manifest thing hangs on Him as on an unseen but unbroken string. He is both highest and pervasively immanent.
Further notes (विवरण · Vivaraṇa)
Mattaḥ parataraṁ nānyat is a foundational Vaiṣṇava prooftext for Bhagavān's ontological supremacy. The sūtre maṇi-gaṇāḥ image visualizes antaryāmin-vāda: the thread is unseen, yet without it the manifold collapses. The same image returns in Bhāgavatam's descriptions of Hari as the substratum. Note 'paratarat' is comparative — no thing 'more than' Him.
Prose order (अन्वय · Anvaya)
हे धनञ्जय! मत्तः परतरम् अन्यत् किञ्चित् न अस्ति; सूत्रे मणि-गणाः इव इदं सर्वं मयि प्रोतम् (अस्ति) ।
he dhanañjaya! mattaḥ parataram anyat kiñcit na asti; sūtre maṇi-gaṇāḥ iva idaṃ sarvaṃ mayi protam (asti) |
O Dhanañjaya, there is no other thing higher than Me; all this is strung on Me as clusters of pearls on a thread.
Word split (पदच्छेद · Padaccheda)
मत्तः परतरं न अन्यत् किञ्चित् अस्ति धनञ्जय । मयि सर्वम् इदं प्रोतं सूत्रे मणि-गणाः इव ॥
mattaḥ parataraṃ na anyat kiñcit asti dhanañjaya | mayi sarvam idaṃ protaṃ sūtre maṇi-gaṇāḥ iva ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
मत्तः mattaḥ अस्मद् pron. (pronoun) abl.sg. (ablative singular) than Me
परतरम् parataram पर compar. (comparative) nom.sg. (nominative singular)n. higher / superior
न na ind. (neg.) not
अन्यत् anyat अन्य pron. (pronoun) nom.sg. (nominative singular)n. another
किञ्चित् kiñcit किम् + चित् indef. pron. (pronoun) nom.sg. (nominative singular)n. anything
अस्ति asti √अस् pres. (present) 3sg.par. (parasmaipada / active voice) is / exists
धनञ्जय dhanañjaya धनञ्जय (m.) voc.sg. (vocative singular) O winner of wealth
मयि mayi अस्मद् pron. (pronoun) loc.sg. (locative singular) on Me / in Me
सर्वम् sarvam सर्व (adj.) nom.sg. (nominative singular)n. all
इदम् idam इदम् pron. (pronoun) nom.sg. (nominative singular)n. this
प्रोतम् protam प्र+√वे p.p.p. (past passive participle) nom.sg. (nominative singular)n. strung / woven
सूत्रे sūtre सूत्र (n.) loc.sg. (locative singular) on a thread
मणि-गणाः maṇi-gaṇāḥ मणि (m.) + गण (m.) tatpuruṣa cpd. (compound) nom.pl. (nominative plural)m. clusters of jewels
इव iva ind. (simile) like

There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gītā is concerned, the Absolute Truth is the Personality of Godhead, Śrī Kṛṣṇa, and this is confirmed in every step. In this verse, in particular, it is stressed that the Absolute Truth is a person. That the Personality of Godhead is the Supreme Absolute Truth is also the affirmation of the Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ; that is, the Supreme Absolute Truth Personality of Godhead is Lord Kṛṣṇa, who is the primeval Lord, the reservoir of all pleasure, Govinda, and the eternal form of complete bliss and knowledge. These authorities leave no doubt that the Absolute Truth is the Supreme Person, the cause of all causes. The impersonalist, however, argues on the strength of the Vedic version given in the Śvetāśvatara Upaniṣad (3.10): tato yad uttara-taraṁ tad arūpam anāmayam/ ya etad vidur amṛtās te bhavanti athetare duḥkham evāpiyanti. “In the material world Brahmā, the primeval living entity within the universe, is understood to be the supreme amongst the demigods, human beings and lower animals. But beyond Brahmā there is the Transcendence, who has no material form and is free from all material contaminations. Anyone who can know Him also becomes transcendental, but those who do not know Him suffer the miseries of the material world.” The impersonalist puts more stress on the word arūpam. But this arūpam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-saṁhitā quoted above. Other verses in the Śvetāśvatara Upaniṣad (3.8–9) substantiate this as follows: vedāham etaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt tam eva viditvāti mṛtyum eti nānyaḥ panthā vidyate ’yanāya yasmāt paraṁ nāparam asti kiñcid yasmān nāṇīyo no jyāyo ’sti kiñcit vṛkṣa iva stabdho divi tiṣṭhaty ekas tenedaṁ pūrṇaṁ puruṣeṇa sarvam “I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person. “There is no truth superior to that Supreme Person, because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies.” From these verses one concludes that the Supreme Absolute Truth is the Supreme Personality of Godhead, who is all-pervading by His multi-energies, both material and spiritual.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
7. There is nothing superior to Me, O conqueror of wealth. Everything is pervaded by Me, as pearls are strung on a thread.
Commentary

Because of this, I am everything. That is expressed in this verse. There is nothing superior to Me, because I am both the cause and the effect, and I am the śakti and śaktimān. As the śruti says, ekam evādvitīyaṁ brahma: there is only one Brahman and nothing else (Chāndogya Upaniṣad 6.2.2); and neha nānāsti kiñcana: there is no variety at all. (Bṛhad Āraṇyaka Upaniṣad 4.4.19) Having thus spoken about His own identity with everything, the Lord then speaks about His entrance into everything. The whole universe (sarvam idam), composed of conscious and unconscious prakṛti, is identical with Me, because it is My effect. Still, everything is pervaded by the Paramātmā (I am in everything), as pearls are strung on a thread. Madhusūdana Sarasvatī says that being strung like pearls means only that everything is pervaded by the Lord, and does not refer to material causality. A suitable example of material causality would be gold and gold earrings.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
7. There is nothing superior to Me, O conqueror of wealth. Everything is in Me as pearls are strung on a thread.
Commentary

“Since You say that You are the cause of inferior and superior prakṛtis, I can understand that You are the seed of the whole universe, but are still not in the supreme position. There is something higher than the seed. The śruti says: tato yad uttarataraṁ tad arūpam anāyam ya etad vidur amṛtās te bhavanti athetare duḥkham evāpi yanti Higher than this, there is that which has no form, which is free of defect. Those who know this become immortal and do not suffer. Śvetāśvatara Upaniṣad 3.10 “There is nothing superior to Me—Kṛṣṇa, your friend. I alone am the supreme object.” “But we hear in the Vedas that there is something higher in such statements as tato yad uttaratama.” “This is a foolish idea, which is easily defeated. It is said: vedāham etaṁ puruṣaṁ mahātam āditya varṇaṁ tamasaḥ parastāt eva vidvān amṛta iha bhavati nānyaḥ panthā vidyate’yanāya I know that great puruṣa with shining complexion, superior to darkness. Knowing Him, one surpasses death. There is no other path for liberation. Śvetāśvatara Upaniṣad U 3.8 In the above verse it is taught that there is no other method of attaining freedom from death than knowledge of Visnu, the mahā puruṣa, the seed of all the universes. To establish this fact, it is then said: yasmāt param nāparam asti kiñcid yasmān nāṇīyona jyāyo’sti kiñcit There is nothing superior, nothing inferior, nothing smaller and nothing greater than the Lord. Śvetāśvatara Upaniṣad 3.9 This is stated to show the impossibility of anyone else being supreme. In this way the Lord’s remoteness or supremacy, utttarataram, as previously quoted, is shown. Therefore the Gītā verse states that there is nothing superior to Me. This being the case, those objections arise from faulty interpretations. The writer of the Sūtras, Vyāsa says tathānya-pratiṣedhāt: His supremacy must be accepted because of texts negating anything superior. (Vedānta Sūtra 3.2.36) As there is no one superior to Me, I alone am the shelter of all others. Thus, everything is strung (protam) on Me, as pearls are strung on a thread. By this I mean that I maintain the whole universe.”

Bhūrijana Dāsa Gauḍīya
Commentary

Mattah‑ 'beyond Me', says Krsna; parataram, 'superior to this'; nanyat, 'there is nothing'. Krsna is a person saying this ‑ so this verse defeats mayavada philosophy. When we see pearls strung on a thread, we see the pearls but we don't see the thread. But the thread is there. In the same way Krsna as the Creator or originator, the maintainer and dissolver, is always there ‑ although we don't see Him. But how do we know that Krsna is there? ‑ We have to have bhakti. And how do we get bhakti, and do we become 'sraddhavan bhajate yo mam'? ‑ 'Tac chrnu!', by hearing from Krsna. By understanding that the material energy is coming from Krsna, the spiritual energy is coming from Krsna, then we can see everything in everything, in its origin, in its creation, in its maintenance, in its dissolution ‑ we just see Krsna.

[ 3 . Knowing Krsna as the active principle that controls this world: Krsna is the taste appreciated within water. He is the fragrance of the earth, the intelligence of the intelligent, the prowess of the powerful, and the strength of the strong. 4 . Summary: All states of being ‑ whether in goodness, passion or ignorance ‑ are manifest by Krsna's energy. Thus Krsna is everything and controls everything ‑ but still remains independent. (8‑12) ]

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

COMMON THEME: Krishna (God) discussed

Text 7.6 explains God is superior to both i.e. matter (7.4) and living entity (7.5)
Cause of creation and cause of dissolution (7.6)
Also He is the Maintainer of both / All depends on Him – But no-one can see Him just like no-one can see the thread that holds together a pearl necklace.
Analogy: Pearls on thread (7.7)
Krishna has no superior source/truth (7.7)
Focus of Learning

(a) Spirit is the cause of matter

Spirit is not created at a certain stage of material development
Everything that exists is a product of matter and spirit
Spirit is the basic field of creation and matter is created by the spirit
Material world is manifested only on the basis of spiritual energy e.g.
Child grows to boyhood and then to manhood, because of the superior energy, spirit soul
Similarly the entire cosmic manifestation develops because of Supreme Soul – Vishnu

(b) Lord is the cause of everything

Spirit and matter are two energies of the Lord, therefore the Lord is the original cause of everything, big (Supersoul) or small souls
Analogy: Living entity is the cause of big skyscraper or a big factory but he cannot be the cause of the big universe (caused by big soul, the Supersoul)
Ref. Katha Upanisad 2.2.13 – “nityo nityanam...”

(c) Preaching application – God and Jiva are never equal, Because

Jiva being the energy is always under the control of energetic and has no independent existence
Jiva tends to get influenced by matter, while God never gets so
Supporting Ref. SB 10.87.30: Acknowledges living entities as the minute energies of the Lord

(d) Cosmic manifestation works only because of superior energy, living entity – proves that living

entity is superior to matter and equal in quality to the Lord

Tends to come under the influence of matter – This is the cause of forgetting the spiritual mind and intelligence

(e) Real liberation (Mukti) – involves:

Surrender by living entity to God’s control
This is the path to real happiness
Only then can they be controllers
To be free from influence of illusory material energy
Free from false ego (“I and mine”) and all material conceptions, even conception of being one with God

(f) Conclusion: Bhagavad-gita confirms living entity to be one of the multi energies of Krishna

LINK BETWEEN TEXTS 7.7 & 7.8: Krishna explains further in the following four verses that He is the

essential or maintaining principle of various manifestations. We should appreciate Krishna not only as

the cause but also as the essence of everything. E.g. Krishna has already explained that the element water has

come from Him (7.4), but what we most appreciate about water is its taste. That taste which quenches our

thirst is Krishna. Therefore He is the active ingredient, the essence of water.

The next group of verses give the example of how everything depends on Him as per Text 7.7

PLEASE NOTE: All translations and some points of the purports 7.8 – 7.12 are covered under the common theme

below. The remaining points of the purport 7.8 and 7.12 are covered in the ‘Focus of Learning’ section thereafter.

Other points of the purport are mentioned in the Connection between Chapter 4 and 5 above

Śrī Śaṅkarācārya Classical
Translation
7.7 O Dhananjaya, asti, there is; na anyat kincit, nothing else whatsoever, no other cause; parataram, higher; mattah, than Me, the supreme God; i.e. I Myself am the source of the world. Since this is so, therefore, sarvam, all; idam, this, all things, the Universe; protam,is strung, woven, connected, i.e. transfixed; mayi, on Me, the supreme God; like cloth in the warp, [Like cloth formed by threads constituting its warp and woof.] and iva, like; maniganah, peals; sutre,on a string. 'What alities are You endowed with, by virtue of which all this is strung on You? This is being answered:
Śrī Rāmānujācārya Classical
Translation
7.7 I am absolutely superior to all in two ways: 1) I am the cause of both the Prakrtis and I am also their controlling master (Sesin). This controllership over inanimate nature is exercised through the animate Prakrti (the Jivas) who form the inner controller (Sesin) of their bodies which are constituted of inanimate nature. 2) I am supreme to all in another sense also - as the possessor of knowledge, power, strength etc., in an infinite degree. There is no entity other than Me with such attributes of an eal or superior nature. The aggregate of all the animate and inanimate things, whether in their causal state or in the state of effect, is strung on Me who abides as their Self, as a row of gems on a thread. They depend on Me. And it is proved that the universe of inanimate and animate beings exists as the body with Brahman (i.e. the Supreme Person) as their Self as declared by the Antaryami-brahmana and other texts: 'He whose body is the earth' (Br. U., 3.7-3), 'He whose body is the self' (Br. U. Madh., 3.7.22), and 'He is the inner self of all beings, without evil, He is the Lord in the supreme heaven, He is the one Narayana' (Su. U., 7). Thus, as everything constitutes the body of the Supreme Person forming only a mode of His who is their Self, the Supreme Person alone exists, and all things (which we speak of as diversity) are only His modes. Therefore all terms used in common parlance for different things, denote Him only. Sri Krsna shows this by coordinating some important ones among these entities with Himself.
Śrī Abhinavagupta Classical
Translation
7.6-7 Etadyonini etc. Mattah etc. Keep them nearby : You should place them in your neihbourhood following the method of experience augmented by practice. Or [it may mean that] You should bear in mind that I, the Vasudeva, am both the origin and destruction of all beings. What is indicated by 'I' is this : Even though [it is viewed that] the Absolute (Isvara) is distinct from the Prakrti, Soul and Supreme Soul, It remains by all means immanent in all; hence there is no room for the theory of dualism of the Sankhya and the Yoga schools. Just as the pearls on the string. Just as the string does exist unobserved in the interior [in a necklace] though its form remains undetected, in the same fashion I remain in all.
Swami Sivananda Classical
Translation
7.7 There is nothing whatsoever higher than Me, O Arjuna. All this is strung on Me, as clusters of gems on a string.
Commentary

7.7 मत्तः than Me? परतरम् higher? न not? अन्यत् other? किञ्चित् anyone? अस्ति is? धनञ्जय O Dhananjaya? मयि in Me? सर्वम् all? इदम् this? प्रोतम् is strung? सूत्रे on a string? मणिगणाः clusters of gems? इव like.Commentary There is no other cause of the universe but Me. I alone am the the cause of the universe. This illustration of gems and thread illustrates only the idea that all beings and the whole world are threaded on the Lord. The thread is not the cause of the gems. As Brahman is all in all there is nothing whatever higher than It.

Swami Gambhīrānanda Classical
Translation
7.7 O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.
Shri Purohit Swami Classical
Translation
7.7 O Arjuna! There is nothing higher than Me; all is strung upon Me as rows of pearls upon a thread.
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)
Related verses
BG 9.4 BG 10.42 BG 15.18 SB 10.14.22 SB 6.9.34 SB 8.12.7 CC Ādi 2.107 CC Madhya 20.152 CC Ādi 5.142 Māṇḍūkya Upaniṣad 7Śvetāśvatara Upaniṣad 6.7
There is no truth superior to Me — everything rests on Me, like pearls on a thread.
Practical Applications
  • Identify what you treat as 'higher' than Kṛṣṇa and re-order.
  • See diverse phenomena as pearls strung on the one thread.
  • Look for Him as the unifier behind apparent diversity.
Reflection Questions
  • What 'higher than Kṛṣṇa' have I been entertaining?
  • Where do I miss the thread that connects?

The verse gives its own image and it cannot be improved: pearls on a thread. Each pearl is round, complete, beautiful in itself — and yet none of them holds together as a necklace without the thread that passes invisibly through every one. The world we see is the pearls. The thread is unseen. Pull the thread, and the pearls remain in place. Cut it, and they scatter.

Vidura's reply to Dhṛtarāṣṭra

Asked by the blind king what truly held the kingdom together, Vidura — the wisest minister of Hastināpura — refused to name armies, treasuries, or alliances. He pointed past every visible support to the Supreme as the actual thread.

The Mahābhārata's Vidura-nīti repeats the teaching: kings, ministers, wealth, walls — these are the pearls. The Lord is the sūtra. Dhṛtarāṣṭra heard, nodded, and went on grasping the pearls. The thread snapped at Kurukṣetra.

📝 My note

Bhagavad-gītā 7.8

↗
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: । प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु ॥ ८ ॥
raso ’ham apsu kaunteya
[raso ’ham apsu kaunteya]
prabhāsmi śaśi-sūryayoḥ
[prabhaasmi shashi-sooryayoh]
praṇavaḥ sarva-vedeṣu
[pranavah sarva-vedeshu]
śabdaḥ khe pauruṣaṁ nṛṣu
[shabdah khe paurusham nrishu]
rasaḥ — taste aham — I apsu — in water kaunteya — O son of Kuntī prabhā — the light asmi — I am śaśi - sūryayoḥ — of the moon and the sun praṇavaḥ — the three letters a-u-m sarva — in all vedeṣu — the Vedas śabdaḥ — sound vibration khe — in the ether pauruṣam — ability nṛṣu — in men .
Blended reading (Sanskrit + English inline)
raso ’ham apsu kaunteya
rasaḥ
taste
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
aham
I
apsu
in water
kaunteya
O son of Kuntī
prabhā
the light
asmi
I am
śaśi - sūryayoḥ
of the moon and the sun
praṇavaḥ
the three letters a-u-m
śabdaḥ khe pauruṣaṁ nṛṣu
sarva
in all
vedeṣu
the Vedas
śabdaḥ
sound vibration
khe
in the ether
pauruṣam
ability
nṛṣu
in men .
  • rasaḥ — taste
    rasa carries enormous range: taste, juice, essence, aesthetic mood. In bhakti theology rasa names the soul's relationship-flavor with Kṛṣṇa. The verse begins with rasa deliberately — the foundational sense, and the foundation of devotion.
  • praṇavaḥ — the three letters a-u-m, the syllable Om
    From pra + √nu (to sound forth). The seed-sound of the Vedas. Kṛṣṇa names Himself as Oṁ — claiming the sacred root of every mantra. The Vedas open with Him; He is not their topic alone, but their substance.
  • śabdaḥ — sound vibration
    Sound is the property of ether — the subtlest of the gross elements. By identifying with śabda, Kṛṣṇa reaches the threshold between subtle and gross, claiming the medium of all communication, scripture, and mantra.
  • pauruṣam — ability in man
    From puruṣa (man). The capacity-of-being-a-person. Kṛṣṇa locates Himself not in what people do, but in their power to do at all. Every flicker of human capability is borrowed from Him.
O son of Kuntī, I am the taste of water, the light of the sun and the moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man.
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)
Kṛṣṇa begins the famous 'vibhūti' list within chapter 7: he identifies Himself with the most essential quality of each sphere — the taste of water, the brightness of luminaries, oṁ in the Vedas. The teaching points the meditator toward recognizing Kṛṣṇa in every ordinary contact with the world.
Further notes (विवरण · Vivaraṇa)
This is upāsana-pedagogy: the practitioner trains attention by locating Bhagavān in what is most distilled within each element. Taste, light, sound — each is the subtlest, least graspable yet most essential property of its substrate. The selection is Upaniṣadic in feel (cf. Chāndogya on rasa) and culminates in chapter 10's fuller vibhūti-yoga.
Prose order (अन्वय · Anvaya)
हे कौन्तेय! अप्सु अहं रसः (अस्मि), शशि-सूर्ययोः प्रभा अस्मि, सर्व-वेदेषु प्रणवः, खे शब्दः, नृषु पौरुषम् (अस्मि) ।
he kaunteya! apsu ahaṃ rasaḥ (asmi), śaśi-sūryayoḥ prabhā asmi, sarva-vedeṣu praṇavaḥ, khe śabdaḥ, nṛṣu pauruṣam (asmi) |
O son of Kuntī, in waters I am the taste, in the moon and sun I am the radiance, in all the Vedas the syllable Oṁ, in space the sound, and in men virility.
Word split (पदच्छेद · Padaccheda)
रसः अहम् अप्सु कौन्तेय प्रभा अस्मि शशि-सूर्ययोः । प्रणवः सर्व-वेदेषु शब्दः खे पौरुषं नृषु ॥
rasaḥ aham apsu kaunteya prabhā asmi śaśi-sūryayoḥ | praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṃ nṛṣu ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
रसः rasaḥ रस (m.) nom.sg. (nominative singular) taste
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
अप्सु apsu अप् (f.) loc.pl. (locative plural) in the waters
कौन्तेय kaunteya कौन्तेय (m.) voc.sg. (vocative singular) O son of Kuntī
प्रभा prabhā प्रभा (f.) nom.sg. (nominative singular) radiance
अस्मि asmi √अस् pres. (present) 1sg.par. (parasmaipada / active voice) I am
शशि-सूर्ययोः śaśi-sūryayoḥ शशिन् (m.) + सूर्य (m.) dvandva cpd. (compound) loc.du. (locative dual) in moon and sun
प्रणवः praṇavaḥ प्रणव (m.) nom.sg. (nominative singular) the syllable Oṁ
सर्व-वेदेषु sarva-vedeṣu सर्व + वेद (m.) karmadhāraya cpd. (compound) loc.pl. (locative plural) in all the Vedas
शब्दः śabdaḥ शब्द (m.) nom.sg. (nominative singular) sound
खे khe ख (n.) loc.sg. (locative singular) in ether / space
पौरुषम् pauruṣam पौरुष (n.) nom.sg. (nominative singular) manliness / prowess
नृषु nṛṣu नृ (m.) loc.pl. (locative plural) in men

This verse explains how the Lord is all-pervasive by His diverse material and spiritual energies. The Supreme Lord can be preliminarily perceived by His different energies, and in this way He is realized impersonally. As the demigod in the sun is a person and is perceived by his all-pervading energy, the sunshine, so the Lord, although in His eternal abode, is perceived by His all-pervading diffusive energies. The taste of water is the active principle of water. No one likes to drink sea water, because the pure taste of water is mixed with salt. Attraction for water depends on the purity of the taste, and this pure taste is one of the energies of the Lord. The impersonalist perceives the presence of the Lord in water by its taste, and the personalist also glorifies the Lord for His kindly supplying tasty water to quench man’s thirst. That is the way of perceiving the Supreme. Practically speaking, there is no conflict between personalism and impersonalism. One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya bheda - and abheda-tattva – simultaneous oneness and difference. The light of the sun and the moon is also originally emanating from the brahma-jyotir, which is the impersonal effulgence of the Lord. And praṇava, or the oṁ-kāra transcendental sound in the beginning of every Vedic hymn, addresses the Supreme Lord. Because the impersonalists are very much afraid of addressing the Supreme Lord Kṛṣṇa by His innumerable names, they prefer to vibrate the transcendental sound oṁ-kāra. But they do not realize that oṁ-kāra is the sound representation of Kṛṣṇa. The jurisdiction of Kṛṣṇa consciousness extends everywhere, and one who knows Kṛṣṇa consciousness is blessed. Those who do not know Kṛṣṇa are in illusion, and so knowledge of Kṛṣṇa is liberation, and ignorance of Him is bondage.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
8. I am the taste of water, and the light of the sun and moon. I am praṇava in the Vedas, sound in the ether and successful efforts of men.
Commentary

Just as I have entered into the universe, My effect, in the form as Paramātmā, also I exist in the form of the cause of those effects (as sound in ether), or in the form of the essence of those things (as in success in man). This is expressed in four verses. The water’s taste, which is its cause, is a manifestation of My power (vibhūti). Likewise one can find a similar meaning in the items following. I am light itself which gives light to the sun and moon. I am oṁkāra, the source of the Vedas. I am sound in the ether, as sound is the cause of the ether. [Note: Sound gives rise to ether, touch gives rise to air, form gives rise to fire, taste gives rise to water, and smell gives rise to earth.] I am the distinguishing efforts (pauruṣam) of men, since effort is the essence of humans.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
8. I am the taste of water, the light of the sun and moon. I am praṇava in the Vedas, sound in the ether and successful efforts of men.
Commentary

Kṛṣṇa illustrates this truth (that he is the maintainer of the universe) in five verses. I am the taste in water. This means that I exist in the elements since I maintain them through the sense objects (taste for water), which are My vibhūtis. Without the sense object, the element cannot exist. [Note: The elements ether, air, fire, water and earth arise from their respective sense objects sound, touch, form, taste and smell.] I am the light in the moon and sun. Maintaining them through My vibhūti of light, in this way I am in them. In the same way, the other examples should be seen. I am praṇava in the all the Vedas, since praṇava is the root which finally manifests as the fourth stage of sound, vaikharī, full sentences heard as the Vedas. I am the sense object known as sound in the ether. I am the efforts which bring fruits to men, because only by those efforts do men continue to exist.

Bhūrijana Dāsa Gauḍīya
Commentary

We see water, we drink water ‑ and that taste is Krsna. Krsna has already explained that He is water but what we most appreciate about water is its taste. And that taste that quenches our thirst, is Krsna. He is that active ingredient, He is the essence. The light of the sun. The sun is so powerful, it gives off heat and light. And that light is Krsna. The light of the sun and the moon ‑ one is heating and the other is cooling. Both come from Krsna. The syllable OM in the Vedic mantras ‑ the very essence in the Vedic mantras ‑ this is Krsna. The sound of the ether. Ether is another one of Krsna's energies. And sound or the essential element of ether ‑ is Krsna. What to speak of the ability in man. We are very proud of our ability, we can do so many things, but that ability is given by Krsna and in one second it can be taken by Krsna.

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

COMMON THEME: Krishna is the essence and cause of everything within the modes of material nature as

follows:

1. Taste of Water – Taste is the active principle of water e.g. No-one likes seawater

Attraction of water depends on purity of water
Pure taste is one of the energies of the Lord
Impersonalists perceive the Lord as the taste; but the personalists glorify the Lord for supplying the water

2. Light of Sun and moon – Originally comes from Brahmajyoti (impersonal effulgence)

3. OM of Vedic mantras

Om is the transcendental sound in the beginning of every Vedic hymn
Addresses the Supreme Lord
Impersonalists prefer to vibrate Omkara because they are very much afraid of addressing Krishna by His innumerable names

4. Sound of Ether

5. Ability of Man

Texts 7.8 – 7.11 continued…

Focus of Learning

(c) Refutes “life comes from chemicals” – because Krishna is the source of material energy

(d) Absolute Truth is personal or impersonal – Text 7.7 helps to solves this controversy

Refutes “Brahman is superior to Krishna” – because Text 7.7 states “no truth is superior to Me”
Ref. Brahma Samhita 5.1: “ishvarah paramah Krishna...”
Impersonalists argue based on Svetasvatara Upanisad 3.10
Their argument – The Absolute Truth has no material form based on the word “arupam”
Our Response: Arupam indicates no material form but a transcendental form of eternity, bliss and knowledge as substantiated by Ref: ▪

Ref. Brahma Samhita

▪

Ref. Svetasvatara Upanisad 3.8-3.9

6. Fragrance of Earth – “Punya” refers to uncontaminated original flavor/smell/taste which permeates

everything

‘Punya’ means that which is not decomposed or that which is original

7. Heat of Fire (Vibhavasau) – Fire in factories/cooking/digestive fire

Indigestion is due to low temperature in the belly

8. Life of all living being – Duration of man’s life is also due to Krishna

By Krishna’s grace one can prolong or diminish it

9. Penance of Ascetics

10. Original seed (Bijam) of all existence (Source of everything)

Seed of all 8.4 million species
Ref. Vedic Literatures: Brahman is the source of everything
Krishna is Parabrahman – The Supreme Spirit
Impersonal Brahman is situated in the personal aspect
Krishna is the original root of all that exists and thus He is the maintainer for everything (Ref. Katha Upanisad 2.2.13)

11. Intelligence of Intelligent

12. Prowess of all Powerful men

13. Strength of Strong – Devoid of passion and desires (strength should be applied to protect the weak, not

for personal aggression)

14. Regulated Sex life of Religious Principles (Dharma) – used for propagation of Krishna conscious children

LINK BETWEEN TEXTS 7.11 & 7.12: Text 7.12 provides a summary that Krishna is the origin of all:

Śrī Śaṅkarācārya Classical
Translation
7.8 Kaunteya, O son of Kunti, aham, I; am rasah, the taste, which is the essence of water. The idea is that water is depedent on Me who am its essence. This is how it is to be understood in every case. Just as I am the essence of water, similarly, asmi, I am; the prabha, effulgence; sasi-suryayoh, of the moon and the sun; pranavah, (the letter) Om; sarva-vedesu, in all the Vedas. All the Vedas are established on Me who am that Om. So also (I am) sabdah, the sound; khe, in space, as the essence. Space is established on Me who am that (sound). In the same way, nrsu, in men; (I am) paurusam, manhood- the ality of being man, from which arises the idea of manhood. Men are established on Me who am such.
Śrī Rāmānujācārya Classical
Translation
7.8 - 7.11 All these entities with their peculiar characteristic are born from Me alone. They depend on Me; inasmuch as they constitute My body, they exist in Me alone. Thus I alone exist while all of them are only My modes.
Śrī Abhinavagupta Classical
Translation
7.8 Raso 'ham apsu etc. I am that [basic] taste which has not yet devolped as to have the classification of sweetness and so on, and which is being tasted in all waters. Similarly, the light : That [light] which is devoid of gentleness and fierceness etc. (The sound that exist] in the ether in the sky. The sound that etc. Here the emphasis is on all sounds, as they are attributes of the ether. Or, the passage denotes that empty basic sound which, being exclusively an attribute of th ether; which does not depend on any other external cuases like union and partition [of some objects]; which exists in the ether within the cave of the Brahman; which is ite intelligible to the groups of Yogins with attentive heart (mind); which bears the name Anahata; and which pervades the entire groups of the Vedas - that sound represents the Absolute. Manly vigour ; that lusture by means of which one is identified as a man throughout the earth.
Swami Sivananda Classical
Translation
7.8 I am the sapidity in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in ether and virility in men.
Commentary

7.8 रसः sapidity? अहम् I? अप्सु in water? कौन्तेय O Kaunteya (son of Kunti)? प्रभा light? अस्मि am (I)? शशिसूर्ययोः in the moon and the sun? प्रणवः the syllable Om? सर्ववेदेषु in all the Vedas? शब्दः sound? खे in ether? पौरुषम् virility? नृषु in men.Commentary In Me all beings and the whole world are woven as a cloth in the warp. In Me as sapidity the water is woven in Me as light? the sun and the moon are woven in Me as the sacred syllable Om all the Vedas are woven in Me as virility all men are woven.The manifestations of the Lord are described in the verses 8? 9? 10 and 11. (Cf.XV.12)

Swami Gambhīrānanda Classical
Translation
7.8 O son of Kunti, I am the taste of water, I am the effulgence of the moon and the sun; (the letter) Om in all the Vedas, the sound in space, and manhood in men.
Shri Purohit Swami Classical
Translation
7.8 O Arjuna! I am the Fluidity in water, the Light in the sun and in the moon. I am the mystic syllable Om in the Vedic scriptures, the Sound in ether, the Virility in man.
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 10.21 BG 15.12 BG 9.17 SB 2.1.30 SB 11.16.13 SB 10.12.39 CC Madhya 24.77 CC Madhya 8.274 CC Ādi 5.69 Kaṭha Upaniṣad 2.2.15Muṇḍaka Upaniṣad 2.2.10
I am the taste of water, the light of sun and moon, the syllable Om in the Vedas, the sound in ether, the ability in man.
Practical Applications
  • Notice Kṛṣṇa in ordinary sensations: taste, light, sound, ability.
  • Make daily sense-experience a recognition of Him.
  • Use this verse as portable contemplation.
Reflection Questions
  • When did I last taste water as Kṛṣṇa?
  • What ordinary perception could become recognition today?

A lamp does not appear in the room — it appears as the room's becoming-visible. So Kṛṣṇa does not stand beside taste, sound, light; He is taste as taste, He is light as light. The verse trains the eye to find Him not in some other place but in the quality that makes places experienceable.

📝 My note

Bhagavad-gītā 7.9

↗
पुण्यो गन्ध: पृथिव्यां च तेजश्चास्मि विभावसौ । जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ९ ॥
puṇyo gandhaḥ pṛthivyāṁ ca
[punyo gandhah prithivyaam cha]
tejaś cāsmi vibhāvasau
[tejash chaasmi vibhaavasau]
jīvanaṁ sarva-bhūteṣu
[jeevanam sarva-bhooteshu]
tapaś cāsmi tapasviṣu
[tapash chaasmi tapasvishu]
puṇyaḥ — original gandhaḥ — fragrance pṛthivyām — in the earth ca — also tejaḥ — heat ca — also asmi — I am vibhāvasau — in the fire jīvanam — life sarva — in all bhūteṣu — living entities tapaḥ — penance ca — also asmi — I am tapasviṣu — in those who practice penance .
Blended reading (Sanskrit + English inline)
puṇyo gandhaḥ pṛthivyāṁ ca
puṇyaḥ
original
gandhaḥ
fragrance
pṛthivyām
in the earth
ca
also
tejaś cāsmi vibhāvasau
tejaḥ
heat
ca
also
asmi
I am
vibhāvasau
in the fire
jīvanaṁ sarva-bhūteṣu
jīvanam
life
sarva
in all
bhūteṣu
living entities
tapaś cāsmi tapasviṣu
tapaḥ
penance
ca
also
asmi
I am
tapasviṣu
in those who practice penance .
  • puṇyaḥ — original, pure, sacred
    puṇya usually means 'meritorious' but here qualifies gandha — 'the original, unspoiled fragrance.' Kṛṣṇa is the earth's perfume before any decay, the type-fragrance behind every particular smell.
  • gandhaḥ — fragrance
    The defining quality of pṛthivī (earth) in sāṅkhya. Each gross element has one distinctive sense-quality; earth's is smell. Kṛṣṇa identifies precisely with the element's signature.
  • jīvanam — life
    The principle that animates. Not life-form but life-as-such. Kṛṣṇa is what is alive in everything alive — a teaching with vast pastoral consequences for how a devotee treats other beings.
  • tapaḥ — penance, austerity
    From √tap (to heat, to burn). The inner fire of self-discipline. Kṛṣṇa is not merely rewarding the ascetic — He is the ascetic's heat. The austerity is His presence.
  • tapasviṣu — in those who practice penance
    Locative plural. The verse keeps locating Kṛṣṇa within — not above, not behind, but in. The grammar is theological: He is interior to the practice itself.
I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.
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)
Continuing the meditative inventory: Kṛṣṇa is the auspicious original fragrance of earth, the heat of fire, the life-force within every creature, and the austerity that sustains the tapasvī's discipline. The list elevates everyday phenomena into windows onto the divine.
Further notes (विवरण · Vivaraṇa)
Pṛthivyāṁ puṇyo gandhaḥ — Kṛṣṇa is the 'original' (puṇya) fragrance, not just any smell, suggesting an archetypal purity from which sensory experiences derive. Tapaḥ in tapasvinaḥ recasts ascetic effort itself as a divine quality, not a human achievement — the energy behind the discipline is Bhagavān, anticipating BG 9.27's command to dedicate every austerity to Him.
Prose order (अन्वय · Anvaya)
पृथिव्यां पुण्यः गन्धः च (अहम्) विभावसौ तेजः च अस्मि; सर्व-भूतेषु जीवनं तपस्विषु तपः च अस्मि ।
pṛthivyāṃ puṇyaḥ gandhaḥ ca (aham) vibhāvasau tejaḥ ca asmi; sarva-bhūteṣu jīvanaṃ tapasviṣu tapaḥ ca asmi |
I am the pure fragrance in the earth and the brilliance in fire; the vital force in all beings, and the austerity in ascetics.
Word split (पदच्छेद · Padaccheda)
पुण्यः गन्धः पृथिव्यां च तेजः च अस्मि विभावसौ । जीवनं सर्व-भूतेषु तपः च अस्मि तपस्विषु ॥
puṇyaḥ gandhaḥ pṛthivyāṃ ca tejaḥ ca asmi vibhāvasau | jīvanaṃ sarva-bhūteṣu tapaḥ ca asmi tapasviṣu ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
पुण्यः puṇyaḥ पुण्य (adj.) nom.sg. (nominative singular)m. pure / auspicious
गन्धः gandhaḥ गन्ध (m.) nom.sg. (nominative singular) fragrance
पृथिव्याम् pṛthivyām पृथिवी (f.) loc.sg. (locative singular) in the earth
च ca ind. (conj.) and
तेजः tejaḥ तेजस् (n.) nom.sg. (nominative singular) brilliance / heat
अस्मि asmi √अस् pres. (present) 1sg.par. (parasmaipada / active voice) I am
विभावसौ vibhāvasau विभावसु (m.) loc.sg. (locative singular) in fire
जीवनम् jīvanam जीवन (n.) nom.sg. (nominative singular) life / vitality
सर्व-भूतेषु sarva-bhūteṣu सर्व + भूत (n.) karmadhāraya cpd. (compound) loc.pl. (locative plural) in all beings
तपः tapaḥ तपस् (n.) nom.sg. (nominative singular) austerity
तपस्विषु tapasviṣu तपस्विन् (m.) loc.pl. (locative plural) in ascetics

Puṇya means that which is not decomposed; puṇya is original. Everything in the material world has a certain flavor or fragrance, as the flavor and fragrance in a flower, or in the earth, in water, in fire, in air, etc. The uncontaminated flavor, the original flavor, which permeates everything, is Kṛṣṇa. Similarly, everything has a particular original taste, and this taste can be changed by the mixture of chemicals. So everything original has some smell, some fragrance and some taste. Vibhāvasu means fire. Without fire we cannot run factories, we cannot cook, etc., and that fire is Kṛṣṇa. The heat in the fire is Kṛṣṇa. According to Vedic medicine, indigestion is due to a low temperature in the belly. So even for digestion fire is needed. In Kṛṣṇa consciousness we become aware that earth, water, fire, air and every active principle, all chemicals and all material elements are due to Kṛṣṇa. The duration of man’s life is also due to Kṛṣṇa. Therefore by the grace of Kṛṣṇa, man can prolong his life or diminish it. So Kṛṣṇa consciousness is active in every sphere.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
9. I am the fragrance of the earth element, the heat in fire, the life in all entities, the austerity in the tapasvī.
Commentary

Puṇya means “pleasing” or “natural” according to Amara Kośa. I am the natural fragrance of earth element. Ca indicates that this statement applies to all the elements. Thus, I am the pleasing taste of water, the pleasing form of fire as well as the natural fragrance of the earth element. I am the power of fire, the essence—that which can burn, illuminate, and relieve cold in all things. I am the life span of all entities—their essence. I am the toleration of suffering, the essence of those performing austerities. [Note: In this verse the Lord is the essence of all items, except the fragrance of earth. Fragrance is the cause of earth.]

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
9. I am the fragrance of the earth element, the heat in fire, the life in all entities, and the endurance in the tapasvī.
Commentary

I am the sense object of natural (existing before transformation) fragrance (puṇyaḥ gandhaḥ) in the earth. The word ca is employed to indicate that the word puṇyaḥ applies to all the other sense objects in all other elements as well. I am the energy in fire—the form (rūpa) which enables all things to be cooked and illuminated. [Note: Form or rūpa is the sense object sustaining the element fire. Tejas is here regarded as equivalent to rūpa.] The word ca indicates that in air I am the natural sense object known as touch, which gives pain on touching something hot. [Note: In this way all the five elements are covered.] I am the life span of the living entities. I am the ability to endure the dualities such as heat and cold in the performers of austerities.

Bhūrijana Dāsa Gauḍīya
Commentary

Bhumir, the earth, is one of Krsna's energies. All the fragrances come from the earth ‑ so they come from Krsna. We plant the seed of a rose, the rose comes up. All we do is adding water. And the flower smells like a rose. Then we plant another type of seed, all we do is adding water, which has taste but no fragrance, and then...a campaka flower comes up, or a jasmine flower... all these different fragrances they are being extracted from the earth. How wonderful it is that Krsna has put the fragrances in the earth. Fire is another of Krsna's energies. And Krsna is the heat in fire, which we all appreciate (specially in winter). What is the life of all that lives? ‑ The soul. And Krsna explains 'apareyam tv anyan..', that the soul is one of His energies, non‑different from Him.

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

COMMON THEME: Krishna is the essence and cause of everything within the modes of material nature as

follows:

1. Taste of Water – Taste is the active principle of water e.g. No-one likes seawater

Attraction of water depends on purity of water
Pure taste is one of the energies of the Lord
Impersonalists perceive the Lord as the taste; but the personalists glorify the Lord for supplying the water

2. Light of Sun and moon – Originally comes from Brahmajyoti (impersonal effulgence)

3. OM of Vedic mantras

Om is the transcendental sound in the beginning of every Vedic hymn
Addresses the Supreme Lord
Impersonalists prefer to vibrate Omkara because they are very much afraid of addressing Krishna by His innumerable names

4. Sound of Ether

5. Ability of Man

Texts 7.8 – 7.11 continued…

Focus of Learning

(c) Refutes “life comes from chemicals” – because Krishna is the source of material energy

(d) Absolute Truth is personal or impersonal – Text 7.7 helps to solves this controversy

Refutes “Brahman is superior to Krishna” – because Text 7.7 states “no truth is superior to Me”
Ref. Brahma Samhita 5.1: “ishvarah paramah Krishna...”
Impersonalists argue based on Svetasvatara Upanisad 3.10
Their argument – The Absolute Truth has no material form based on the word “arupam”
Our Response: Arupam indicates no material form but a transcendental form of eternity, bliss and knowledge as substantiated by Ref: ▪

Ref. Brahma Samhita

▪

Ref. Svetasvatara Upanisad 3.8-3.9

6. Fragrance of Earth – “Punya” refers to uncontaminated original flavor/smell/taste which permeates

everything

‘Punya’ means that which is not decomposed or that which is original

7. Heat of Fire (Vibhavasau) – Fire in factories/cooking/digestive fire

Indigestion is due to low temperature in the belly

8. Life of all living being – Duration of man’s life is also due to Krishna

By Krishna’s grace one can prolong or diminish it

9. Penance of Ascetics

10. Original seed (Bijam) of all existence (Source of everything)

Seed of all 8.4 million species
Ref. Vedic Literatures: Brahman is the source of everything
Krishna is Parabrahman – The Supreme Spirit
Impersonal Brahman is situated in the personal aspect
Krishna is the original root of all that exists and thus He is the maintainer for everything (Ref. Katha Upanisad 2.2.13)

11. Intelligence of Intelligent

12. Prowess of all Powerful men

13. Strength of Strong – Devoid of passion and desires (strength should be applied to protect the weak, not

for personal aggression)

14. Regulated Sex life of Religious Principles (Dharma) – used for propagation of Krishna conscious children

LINK BETWEEN TEXTS 7.11 & 7.12: Text 7.12 provides a summary that Krishna is the origin of all:

Śrī Śaṅkarācārya Classical
Translation
7.9 I am also the punyah, sweet; gandhah, fragrance; prthivyam, in the earth. The earth is dependent on Me who am its fragrance. The natural sweetness of smell in the earth is cited by way of suggesting sweetness of taste of water etc. as well. But foulness of smell etc. is due to contact with particular things, resulting from nescience, unholiness, etc. of worldly people. Ca, and ; asmi, I am; the tejah, brilliance; vibhavasau, in fire; so also (I am) the jivanam, life-that by which all creatures live; sarva-bhutesu, in all beings. And I am the tapah, austerity; tapasvisu, of ascetics. Ascetics are established in Me who am that austerity.
Śrī Rāmānujācārya Classical
Translation
7.8 - 7.11 All these entities with their peculiar characteristic are born from Me alone. They depend on Me; inasmuch as they constitute My body, they exist in Me alone. Thus I alone exist while all of them are only My modes.
Śrī Abhinavagupta Classical
Translation
7.9 Punyah etc. By its own nature pure is that smell which exists in the earth as its exclusive property. The foulness, the excessiveness [of th smell] are due to contamination of other elements. That has been stated [elsewhere] as : '[A particular thing] becomes hard because of the excess of the properties of the earth; foul-smelling on account of the rise of the fire-properties; and stiff due to liberality (excess) of the properties of water' and so on.
Swami Sivananda Classical
Translation
7.9 I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity in ascetics.
Commentary

7.9 पुण्यः sweet? गन्धः fragrance? पृथिव्याम् in earth? च and? तेजः brilliance? च and? अस्मि am (I)? विभावसौ in fire? जीवनम् life? सर्वभूतेषु in all beings? तपः austerity? च and? अस्मि am (I)? तपस्विषु in ascetics.Commentary In Me as odour in the earth woven in Me as brilliance is the fire woven in Me as life all beings are woven in Me as austerity all ascetics are woven. I am the support (Adhishthanam or Asraya) for everything.I am the power or Sakti which helps the ascetics to control the mind and the senses.Krishna says? I am the agreeable odour. If Arjuna had asked Him? Then who is the disagreeable odour? He would have replied? It is also I.

Swami Gambhīrānanda Classical
Translation
7.9 I am also the sweet fragrance in the earth; I am the brillinace in the fire, and the life in all beings; and I am the austerity of the ascetics.
Shri Purohit Swami Classical
Translation
7.9 I am the Fragrance of earth, the Brilliance of fire. I am the Life Force in all beings, and I am the Austerity of the ascetics.
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 10.36 BG 15.13 BG 7.10 SB 11.16.37 SB 2.1.32 SB 10.46.43 CC Madhya 24.78 CC Madhya 8.275 CC Antya 15.7 Taittirīya Upaniṣad 2.7Chāndogya Upaniṣad 3.14.1
Concepts
Bhava
I am the original fragrance of the earth, the heat in fire, the life in all that lives, the austerity of ascetics.
Practical Applications
  • Smell, warm yourself, breathe — and know Him as that quality.
  • Don't treat sense experience as profane; it is shot through with Him.
  • Use perception itself as remembrance.
Reflection Questions
  • Which sense most naturally connects me to Him?
  • Which most rarely?

Catch fragrance from a flower and you cannot say where in the petal it lives — it is the petal's perfume, not a separable contents. So Kṛṣṇa is the fragrance of earth, the heat in fire, the life in life. Not located in them; constituting their particular quality.

Haridāsa Ṭhākura's three hundred thousand names

Cast out, beaten through twenty-two marketplaces, refused entry to the temple because of his birth — Haridāsa Ṭhākura responded by chanting three lakhs of holy names each day in a cave, his life literally a tapasya unbroken until death.

Caitanya Mahāprabhu declared him Nāmācārya. Where did the strength come from? Kṛṣṇa says tapaḥ … asmi tapasviṣu — I am the penance in those who do penance. Haridāsa's austerity was not his own performance; it was the Lord, living in him as the fire of his vow.

📝 My note

Bhagavad-gītā 7.10

↗
बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ १० ॥
bījaṁ māṁ sarva-bhūtānāṁ
[beejam maam sarva-bhootaanaam]
viddhi pārtha sanātanam
[viddhi paartha sanaatanam]
buddhir buddhimatām asmi
[buddhir buddhimataam asmi]
tejas tejasvinām aham
[tejas tejasvinaam aham]
bījam — the seed mām — Me sarva - bhūtānām — of all living entities viddhi — try to understand pārtha — O son of Pṛthā sanātanam — original, eternal buddhiḥ — intelligence buddhi - matām — of the intelligent asmi — I am tejaḥ — prowess tejasvinām — of the powerful aham — I am .
Blended reading (Sanskrit + English inline)
bījaṁ māṁ sarva-bhūtānāṁ
bījam
the seed
mām
Me
sarva - bhūtānām
of all living entities
viddhi pārtha sanātanam
viddhi
try to understand
pārtha
O son of Pṛthā
sanātanam
original, eternal
buddhir buddhimatām asmi
buddhiḥ
intelligence
buddhi - matām
of the intelligent
asmi
I am
tejas tejasvinām aham
tejaḥ
prowess
tejasvinām
of the powerful
aham
I am .
  • bījam — the seed
    Singular. Kṛṣṇa is not a seed among seeds — He is the seed. Compare with 14.4 where He is again called bīja-pradaḥ, the seed-giving father, of all life-forms.
  • sarva - bhūtānām — of all living entities
    Genitive plural. The exhaustive scope. Not 'some' or 'the noble.' Every creature in every species traces back to the same seed.
  • sanātanam — original, eternal
    From √san (eternally) + -tana (extended). 'Always-stretched.' Not 'long-lasting' but 'beginningless.' The seed has no prior cause; it is the without-prior.
  • buddhiḥ — intelligence
    The discriminative faculty. Kṛṣṇa claims it in the intelligent — meaning the very capacity to discriminate Him from non-Him is itself Him. A vertiginous teaching: the instrument of finding Him is Him.
  • tejaḥ — prowess
    From √tij (to be sharp). Brilliance, fierce capacity. In the powerful, this edge is not their own forging — it is His tejas operating through them.
O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.
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)
Kṛṣṇa names Himself as the eternal seed (bījam … sanātanam) from which every being germinates — and as the very intelligence in the intelligent and brilliance in the brilliant. Human excellence is not autonomous; it is His presence taking a particular shape.
Further notes (विवरण · Vivaraṇa)
Sanātanaṁ bījam suggests an unfailing causal seed, contrasted with worldly seeds that perish — cf. BG 9.18, 'bījaṁ … avyayam'. The pair buddhi-of-the-buddhimat and tejas-of-the-tejasvin is a recurring figure: Kṛṣṇa identified as the defining quality of those who exemplify it. It humbles even the gifted: their gift is borrowed from Him.
Prose order (अन्वय · Anvaya)
हे पार्थ! मां सर्व-भूतानां सनातनं बीजं विद्धि; अहं बुद्धिमतां बुद्धिः, तेजस्विनां तेजः अस्मि ।
he pārtha! māṃ sarva-bhūtānāṃ sanātanaṃ bījaṃ viddhi; ahaṃ buddhimatāṃ buddhiḥ, tejasvināṃ tejaḥ asmi |
O Pārtha, know Me as the eternal seed of all beings; I am the intelligence of the intelligent and the brilliance of the brilliant.
Word split (पदच्छेद · Padaccheda)
बीजं मां सर्व-भूतानां विद्धि पार्थ सनातनम् । बुद्धिः बुद्धिमताम् अस्मि तेजः तेजस्विनाम् अहम् ॥
bījaṃ māṃ sarva-bhūtānāṃ viddhi pārtha sanātanam | buddhiḥ buddhimatām asmi tejaḥ tejasvinām aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
बीजम् bījam बीज (n.) acc.sg. (accusative singular) seed
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
सर्व-भूतानाम् sarva-bhūtānām सर्व + भूत (n.) karmadhāraya cpd. (compound) gen.pl. (genitive plural) of all beings
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know!
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular) O son of Pṛthā
सनातनम् sanātanam सनातन (adj.) acc.sg. (accusative singular)n. eternal
बुद्धिः buddhiḥ बुद्धि (f.) nom.sg. (nominative singular) intelligence
बुद्धिमताम् buddhimatām बुद्धिमत् (adj.) gen.pl. (genitive plural)m. of the intelligent
अस्मि asmi √अस् pres. (present) 1sg.par. (parasmaipada / active voice) I am
तेजः tejaḥ तेजस् (n.) nom.sg. (nominative singular) brilliance / vigor
तेजस्विनाम् tejasvinām तेजस्विन् (adj.) gen.pl. (genitive plural)m. of the vigorous
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I

Bījam means seed; Kṛṣṇa is the seed of everything. There are various living entities, movable and inert. Birds, beasts, men and many other living creatures are moving living entities; trees and plants, however, are inert – they cannot move, but only stand. Every entity is contained within the scope of 8,400,000 species of life; some of them are moving and some of them are inert. In all cases, however, the seed of their life is Kṛṣṇa. As stated in Vedic literature, Brahman, or the Supreme Absolute Truth, is that from which everything is emanating. Kṛṣṇa is Para-brahman, the Supreme Spirit. Brahman is impersonal and Para-brahman is personal. Impersonal Brahman is situated in the personal aspect – that is stated in Bhagavad-gītā . Therefore, originally, Kṛṣṇa is the source of everything. He is the root. As the root of a tree maintains the whole tree, Kṛṣṇa, being the original root of all things, maintains everything in this material manifestation. This is also confirmed in the Vedic literature ( Kaṭha Upaniṣad 2.2.13): nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān He is the prime eternal among all eternals. He is the supreme living entity of all living entities, and He alone is maintaining all life. One cannot do anything without intelligence, and Kṛṣṇa also says that He is the root of all intelligence. Unless a person is intelligent he cannot understand the Supreme Personality of Godhead, Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
10. I am the eternal, original cause of all entities, O son of Pṛthā. I am the intelligence of the intelligent people and the majesty of the majestic.
Commentary

Bija or seed means the cause before transformation, the pradhāna. Sanātana means eternal. Intelligence is the essence of the intelligent persons. I am that intelligence.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
10. I am the eternal, original cause of all entities, O son of Pṛthā. I am the factor of discrimination in the intelligent and the ability to conquer in the powerful.
Commentary

Know Me to be the one eternal seed of all moving and nonmoving beings, not a different seed in each entity, and not temporary. [Note: The Lord remains one in spite of pervading all entities.] Another meaning: know that I am the seed of all things as I alone am the form of the pradhāna (the material cause of all bodies for the jīvas). By this vibhūti I maintain all things and they are nourished by that dependence. I am intelligence, the ability to distinguish what is valuable from what is worthless—in those having intelligence. I am confidence—the ability to conquer others and not be conquered by others—in those who have power.

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna is the origin of intelligence ‑ it is His external energy also. And He is the prowesss of all powerful men.

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

COMMON THEME: Krishna is the essence and cause of everything within the modes of material nature as

follows:

1. Taste of Water – Taste is the active principle of water e.g. No-one likes seawater

Attraction of water depends on purity of water
Pure taste is one of the energies of the Lord
Impersonalists perceive the Lord as the taste; but the personalists glorify the Lord for supplying the water

2. Light of Sun and moon – Originally comes from Brahmajyoti (impersonal effulgence)

3. OM of Vedic mantras

Om is the transcendental sound in the beginning of every Vedic hymn
Addresses the Supreme Lord
Impersonalists prefer to vibrate Omkara because they are very much afraid of addressing Krishna by His innumerable names

4. Sound of Ether

5. Ability of Man

Texts 7.8 – 7.11 continued…

Focus of Learning

(c) Refutes “life comes from chemicals” – because Krishna is the source of material energy

(d) Absolute Truth is personal or impersonal – Text 7.7 helps to solves this controversy

Refutes “Brahman is superior to Krishna” – because Text 7.7 states “no truth is superior to Me”
Ref. Brahma Samhita 5.1: “ishvarah paramah Krishna...”
Impersonalists argue based on Svetasvatara Upanisad 3.10
Their argument – The Absolute Truth has no material form based on the word “arupam”
Our Response: Arupam indicates no material form but a transcendental form of eternity, bliss and knowledge as substantiated by Ref: ▪

Ref. Brahma Samhita

▪

Ref. Svetasvatara Upanisad 3.8-3.9

6. Fragrance of Earth – “Punya” refers to uncontaminated original flavor/smell/taste which permeates

everything

‘Punya’ means that which is not decomposed or that which is original

7. Heat of Fire (Vibhavasau) – Fire in factories/cooking/digestive fire

Indigestion is due to low temperature in the belly

8. Life of all living being – Duration of man’s life is also due to Krishna

By Krishna’s grace one can prolong or diminish it

9. Penance of Ascetics

10. Original seed (Bijam) of all existence (Source of everything)

Seed of all 8.4 million species
Ref. Vedic Literatures: Brahman is the source of everything
Krishna is Parabrahman – The Supreme Spirit
Impersonal Brahman is situated in the personal aspect
Krishna is the original root of all that exists and thus He is the maintainer for everything (Ref. Katha Upanisad 2.2.13)

11. Intelligence of Intelligent

12. Prowess of all Powerful men

13. Strength of Strong – Devoid of passion and desires (strength should be applied to protect the weak, not

for personal aggression)

14. Regulated Sex life of Religious Principles (Dharma) – used for propagation of Krishna conscious children

LINK BETWEEN TEXTS 7.11 & 7.12: Text 7.12 provides a summary that Krishna is the origin of all:

Śrī Śaṅkarācārya Classical
Translation
7.10 O Partha, viddhi, know, mam, Me; to be the sanatanam, eternal; bijam, seed, the source of growth; sarva-bhutanam, of all beings. Besides, I am the buddhih, intellect, the power of discrimination of the mind; buddhimatam, of the intelligent, of people having the power of discrimination. I am the tejah, courage; tejasvinam, of the courageous, of those possessed of that.
Śrī Rāmānujācārya Classical
Translation
7.8 - 7.11 All these entities with their peculiar characteristic are born from Me alone. They depend on Me; inasmuch as they constitute My body, they exist in Me alone. Thus I alone exist while all of them are only My modes.
Śrī Abhinavagupta Classical
Translation
7.10 See Comment under 7.11
Swami Sivananda Classical
Translation
7.10 Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent; the splendour of the splendid objects am I.
Commentary

7.10 बीजम् seed? माम् Me? सर्वभूतानाम् of all beings? विद्धि know? पार्थ O Partha? सनातनम् eternal? बुद्धिः intelligence? बुद्धिमताम् of the intelligent? अस्मि am (I)? तेजः splendour? तेजस्विनाम् of the splendid? अहम् I.Commentary Seed means cause.Tejas also means heroism or bravery.Had Arjuna asked? Who is the seed for Thee? the Lord would have replied? There is no seed for Me. There is no cause for Me. I am the source of everything. I am the causeless Cause. I am the primeval Being.

Swami Gambhīrānanda Classical
Translation
7.10 O Partha, know Me to be the eternal Seed of all beings. I am the intellect of the intelligent, I am the courage of the courageous.
Shri Purohit Swami Classical
Translation
7.10 Know, O Arjuna, that I am the eternal Seed of being; I am the Intelligence of the intelligent, the Splendour of the resplendent.
Primary values
Tejas (Inner Radiance / Vigour)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 10.20 BG 15.15 BG 9.18 SB 11.16.12 SB 8.3.22 SB 10.87.30 CC Madhya 24.79 CC Ādi 2.87 CC Madhya 20.119 Kaṭha Upaniṣad 2.2.13Śvetāśvatara Upaniṣad 6.13
I am the original seed of all existences, the intelligence of the intelligent, the prowess of the powerful.
Practical Applications
  • Trace your intelligence and capabilities back to Him.
  • Don't claim authorship of capacities you didn't manufacture.
  • Honor the source by using the gift in His service.
Reflection Questions
  • What capacity am I taking credit for?
  • How does it look when I attribute it to Kṛṣṇa?

A seed contains the whole tree, folded. Kṛṣṇa says He is that fold — the sanātana seed of all existences. Every existence is His tree, unrolling from Him. And in intelligent beings, He is the intelligence itself; in powerful ones, the prowess. Not the trunk; the seed-code that became this trunk.

Prahlāda's calm at five

Bound by serpents, dropped from cliffs, fed poison, trampled by elephants, thrown into fire — and through it all, the five-year-old Prahlāda stayed steady. His father raged: where is your strength coming from?

The boy answered: from the same source as yours, father. The Bhāgavatam records the exchange. Hiraṇyakaśipu thought himself the author of his power; Prahlāda knew Kṛṣṇa as the bījam — the seed-source — of every strength, including the father's, who was about to be killed by it.

📝 My note

Bhagavad-gītā 7.11

↗
बलं बलवतां चाहं कामरागविवर्जितम् । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ११ ॥
balaṁ balavatāṁ cāhaṁ
[balam balavataam chaaham]
kāma-rāga-vivarjitam
[kaama-raaga-vivarjitam]
dharmāviruddho bhūteṣu
[dharmaaviruddho bhooteshu]
kāmo ’smi bharatarṣabha
[kaamo ’smi bharatarshabha]
balam — strength bala - vatām — of the strong ca — and aham — I am kāma — passion rāga — and attachment vivarjitam — devoid of dharma - aviruddhaḥ — not against religious principles bhūteṣu — in all beings kāmaḥ — sex life asmi — I am bharata - ṛṣabha — O lord of the Bhāratas .
Blended reading (Sanskrit + English inline)
balaṁ balavatāṁ cāhaṁ
balam
strength
bala - vatām
of the strong
ca
and
aham
I am
kāma-rāga-vivarjitam
kāma
passion
rāga
and attachment
vivarjitam
devoid of
dharmāviruddho bhūteṣu
dharma - aviruddhaḥ
not against religious principles
bhūteṣu
in all beings
kāmo ’smi bharatarṣabha
kāmaḥ
sex life
asmi
I am
bharata - ṛṣabha
O lord of the Bhāratas .
  • balam — strength
    Physical and moral force together. Kṛṣṇa is the strength of the strong — but the very next phrase strips it of passion and selfish desire. Strength clean of grasping is divine; strength fused with grasping is asura.
  • kāma — passion, desire (here: lust)
    In its first occurrence in the verse, kāma is what divine strength is free of. Two lines later, kāma reappears as Kṛṣṇa Himself — qualified by 'not against dharma.' The word does double duty deliberately.
  • rāga — attachment
    From √rañj (to be colored, dyed). The mind being 'dyed' by an object. Strength devoid of rāga is strength that does not tint the seer; it moves through without staining.
  • dharma - aviruddhaḥ — not against religious principles
    Compound: dharma + a-viruddha (not opposed). The hinge of the verse. Kāma in itself is not condemned; kāma against dharma is. Marriage, family, livelihood, even pleasure — the channel matters more than the water.
  • kāmaḥ — sex life, lawful desire
    Same word as kāma above, second occurrence. Now claimed by Kṛṣṇa as Himself. Prabhupāda glosses it as the channel of householder duty — the procreative impulse held inside dharma's banks. Outside those banks it is bondage; inside, it is Him.
I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bhāratas [Arjuna].
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)
Pushing into morally charged territory, Kṛṣṇa identifies even with desire — but only in its dharma-aligned form (procreation, support of family). And He is the strength of the strong only insofar as it is unattached. The carve-out is precise: Bhagavān is in everything's wholesome edge.
Further notes (विवरण · Vivaraṇa)
Two qualifications matter. Bala is divine when 'kāma-rāga-vivarjita' — not when it swells the egoist. And kāma is divine only when 'dharmāviruddha'. This nuance prevents the immanent-Kṛṣṇa teaching from licensing lust or violence: He is the morally well-formed version of those drives. Cf. Manu's dharma-aviruddhaḥ kāmaḥ for householders, and BG 3.37 where unconstrained kāma is the enemy.
Prose order (अन्वय · Anvaya)
हे भरतर्षभ! अहं बलवतां काम-राग-विवर्जितं बलम् (अस्मि), भूतेषु धर्म-अविरुद्धः कामः अस्मि ।
he bharatarṣabha! ahaṃ balavatāṃ kāma-rāga-vivarjitaṃ balam (asmi), bhūteṣu dharma-aviruddhaḥ kāmaḥ asmi |
O best of the Bharatas, I am the strength of the strong, free from lust and attachment; and among beings I am desire that is not opposed to dharma.
Word split (पदच्छेद · Padaccheda)
बलं बलवतां च अहं काम-राग-विवर्जितम् । धर्म-अविरुद्धः भूतेषु कामः अस्मि भरतर्षभ ॥
balaṃ balavatāṃ ca ahaṃ kāma-rāga-vivarjitam | dharma-aviruddhaḥ bhūteṣu kāmaḥ asmi bharatarṣabha ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
बलम् balam बल (n.) nom.sg. (nominative singular) strength
बलवताम् balavatām बलवत् (adj.) gen.pl. (genitive plural)m. of the strong
च ca ind. (conj.) and
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
काम-राग-विवर्जितम् kāma-rāga-vivarjitam काम + राग + विवर्जित p.p.p. (past passive participle) nom.sg. (nominative singular)n., tatpuruṣa cpd. (compound) free from lust and attachment
धर्म-अविरुद्धः dharma-aviruddhaḥ धर्म + अविरुद्ध p.p.p. (past passive participle) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) not opposed to dharma
भूतेषु bhūteṣu भूत (n.) loc.pl. (locative plural) among beings
कामः kāmaḥ काम (m.) nom.sg. (nominative singular) desire
अस्मि asmi √अस् pres. (present) 1sg.par. (parasmaipada / active voice) I am
भरतर्षभ bharatarṣabha भरत + ऋषभ (m.) tatpuruṣa cpd. (compound) voc.sg. (vocative singular) O bull of the Bharatas

The strong man’s strength should be applied to protect the weak, not for personal aggression. Similarly, sex life, according to religious principles ( dharma ), should be for the propagation of children, not otherwise. The responsibility of parents is then to make their offspring Kṛṣṇa conscious.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
11. I am the strength of the strong which is devoid of lust and anger. I am that lust which is according to dharma, O best of Bharata lineage.
Commentary

I am the strength of the strong, not displayed out of anger or used with the desire to maintain to ones own lifestyle. I am lust not contrary to dharma, directed towards one’s wife only for the production of children.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
11. I am the strength of the strong which is devoid of desire and excessive craving. I am that lust which is for producing offspring, O best of Bharata.
Commentary

Kāma means desire for maintaining ones life and for material objects. Rāga means that, after having attained ones desired object, one still hankers for additional things. Another name for rāga is excessive thirst for material enjoyment, which contaminates the consciousness. Strength devoid of kāma and rāga enables one to perform ones prescribed duties properly. I am kāma which is only for the purpose of producing offspring through ones wife (dharma aviruddhaḥ kāmaḥ).

Bhūrijana Dāsa Gauḍīya
Commentary

Sex life according to religious principles, is for the propagation of children not otherwise.

To sum‑up the Section where Krsna is the essence of everything and the source of both material and spiritual energies (Krsna is trying to explain how to become 'mad‑ gatenantar‑atmana', see Him always in our heart with great faith), Krsna says:

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

COMMON THEME: Krishna is the essence and cause of everything within the modes of material nature as

follows:

1. Taste of Water – Taste is the active principle of water e.g. No-one likes seawater

Attraction of water depends on purity of water
Pure taste is one of the energies of the Lord
Impersonalists perceive the Lord as the taste; but the personalists glorify the Lord for supplying the water

2. Light of Sun and moon – Originally comes from Brahmajyoti (impersonal effulgence)

3. OM of Vedic mantras

Om is the transcendental sound in the beginning of every Vedic hymn
Addresses the Supreme Lord
Impersonalists prefer to vibrate Omkara because they are very much afraid of addressing Krishna by His innumerable names

4. Sound of Ether

5. Ability of Man

Texts 7.8 – 7.11 continued…

Focus of Learning

(c) Refutes “life comes from chemicals” – because Krishna is the source of material energy

(d) Absolute Truth is personal or impersonal – Text 7.7 helps to solves this controversy

Refutes “Brahman is superior to Krishna” – because Text 7.7 states “no truth is superior to Me”
Ref. Brahma Samhita 5.1: “ishvarah paramah Krishna...”
Impersonalists argue based on Svetasvatara Upanisad 3.10
Their argument – The Absolute Truth has no material form based on the word “arupam”
Our Response: Arupam indicates no material form but a transcendental form of eternity, bliss and knowledge as substantiated by Ref: ▪

Ref. Brahma Samhita

▪

Ref. Svetasvatara Upanisad 3.8-3.9

6. Fragrance of Earth – “Punya” refers to uncontaminated original flavor/smell/taste which permeates

everything

‘Punya’ means that which is not decomposed or that which is original

7. Heat of Fire (Vibhavasau) – Fire in factories/cooking/digestive fire

Indigestion is due to low temperature in the belly

8. Life of all living being – Duration of man’s life is also due to Krishna

By Krishna’s grace one can prolong or diminish it

9. Penance of Ascetics

10. Original seed (Bijam) of all existence (Source of everything)

Seed of all 8.4 million species
Ref. Vedic Literatures: Brahman is the source of everything
Krishna is Parabrahman – The Supreme Spirit
Impersonal Brahman is situated in the personal aspect
Krishna is the original root of all that exists and thus He is the maintainer for everything (Ref. Katha Upanisad 2.2.13)

11. Intelligence of Intelligent

12. Prowess of all Powerful men

13. Strength of Strong – Devoid of passion and desires (strength should be applied to protect the weak, not

for personal aggression)

14. Regulated Sex life of Religious Principles (Dharma) – used for propagation of Krishna conscious children

LINK BETWEEN TEXTS 7.11 & 7.12: Text 7.12 provides a summary that Krishna is the origin of all:

Śrī Śaṅkarācārya Classical
Translation
7.11 I am the balam, strength, ability, virility; balavatam, of the strong. That strength, again, is kama-raga-vivarjitam, devoid of passion and attachment. Kamah is passion, hankering for things not at hand. Ragah is attachment, fondness for things acired. I am the strength that is devoid of them and is necessary merely for the maintenance of the body etc., but not that strength of the worldly which causes hankering and attachment. Further, bhutesu, among creatures; I am that kamah, desire-such desires as for eating, drinking, etc. which are for the mere maintenance of the body and so on; which is dharma-aviruddhah, not contrary to righteousness, not opposed to scriptural injunctions; bharatarsabha, O scion of the Bharata dynasty. Moreover,
Śrī Rāmānujācārya Classical
Translation
7.8 - 7.11 All these entities with their peculiar characteristic are born from Me alone. They depend on Me; inasmuch as they constitute My body, they exist in Me alone. Thus I alone exist while all of them are only My modes.
Śrī Abhinavagupta Classical
Translation
7.10-11 Bijam etc. Balam etc. The seed : the subtle prime cause. The strength, free from desire and attachment : It is of the nature of vigour and is capable of supporting all that exist. Deire : the Will, which is nothing but Pure Consciousness and which is not opposed to any of the attributes (its objects) like pot, cloth etc. For, the Will, because it is the [conscious] energy of the Bhagavat, is immanent in all and nowhere is it opposed, eventhough it is being differentiated (i.e. the wills or desires are classified) on account of its attributes like pot, cloth etc., which are [only] accidental. Thus the wise, because they are devoted to this Will, are of the nature of Pure Consciousness. That has been said also in the Sivopanisad as - '[A man of wisdom] would concentrate his mind on the Will or [Self] Consciousness that arises'. (VB, 98) [Here in this otation] that arises means 'that has just risen but has not yet spread outside.' Ignoring this way of interpretation [of the Gita passage] some interpret it so as to bring out the idea 'He would enjoy the group of the three, not hindering mutually'. These (commentators) are ignorant of the customs (karma) sanctioned by the traditions; yet they interpret the secret about the Absolute ! No doubt they deserve [our] salutation.
Swami Sivananda Classical
Translation
7.11 Of the strong, I am the strength devoid of desire and attachment, and in (all) beings, I am the desire unopposed to Dharma, O Arjuna.
Commentary

7.11 बलम् strength? बलवताम् of the strong? अस्मि am (I)? कामरागविवर्जितम् devoid of desire and attachment? धर्माविरुद्धः unopposed to Dharma? भूतेषु in beings? कामः desire? अस्मि am (I)? भरतर्षभ O Lord of the Bharatas.Commentary Kama Desire for those objects that come in contact with the senses.Raga attachment for those objects that come in contact with the senses.I am that strength which is necessary for the bare sustenance of the body. I am not the strength which generates desire and attachment for sensual objects as in the case of worldlyminded persons. I am the desire which is in accordance with the teachings of the scriptures or the code prescribing the duties of life. I am the desire for moderate eating and drinking? etc.? which are,necessary for the sustenance of the body and which help one in the practice of Yoga.

Swami Gambhīrānanda Classical
Translation
7.11 And of the strong I am the strength which is devoid of passion and attachment. Among creatures I am desire which is not contrary to righteousness, O scion of the Bharata dyansty.
Shri Purohit Swami Classical
Translation
7.11 I am the Strength of the strong, of them who are free from attachment and desire; and, O Arjuna, I am the Desire for righteousness.
Related values
Prema (Divine Love)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
Concepts
Dharma
I am the strength of the strong, free from passion and desire — and I am desire itself when not contrary to dharma.
Practical Applications
  • Distinguish dharma-aligned desire (Kṛṣṇa Himself) from contrary desire.
  • Don't suppress all desire indiscriminately.
  • Cultivate the desire that is Him.
Reflection Questions
  • What desire of mine is dharma-aligned (Kṛṣṇa Himself)?
  • What desire is contrary?

A river flowing in its bed waters the fields; the same river overflowing the banks destroys the village. The water is one. What separates the two is the dharma-bed — the channel of regulation. Kṛṣṇa says He is the river in its bed: kāma not contrary to dharma. Cross the bank and it ceases to be Him.

Kuntī's prayer for distress

After Kurukṣetra, when Kṛṣṇa was leaving for Dvārakā, Kuntī asked Him for a strange boon: let calamities continue, so that we never forget You.

Her kāma was not for comfort but for the Lord. The Bhāgavatam preserves her prayer (1.8.25). It is the verse's principle in operation: desire that bends toward Kṛṣṇa, that wants only Him — that desire is Kṛṣṇa Himself. Kuntī wanted distress because distress kept her in His remembrance. Kāma not contrary to dharma.

📝 My note

Bhagavad-gītā 7.12

↗
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये । मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ १२ ॥
ye caiva sāttvikā bhāvā
[ye chaiva saattvikaa bhaavaa]
rājasās tāmasāś ca ye
[raajasaas taamasaash cha ye]
matta eveti tān viddhi
[matta eveti taan viddhi]
na tv ahaṁ teṣu te mayi
[na tv aham teshu te mayi]
ye — all which ca — and eva — certainly sāttvikāḥ — in goodness bhāvāḥ — states of being rājasāḥ — in the mode of passion tāmasāḥ — in the mode of ignorance ca — also ye — all which mattaḥ — from Me eva — certainly iti — thus tān — those viddhi — try to know na — not tu — but aham — I teṣu — in them te — they mayi — in Me .
Blended reading (Sanskrit + English inline)
ye caiva sāttvikā bhāvā
ye
all which
ca
and
rājasās tāmasāś ca ye
matta eveti tān viddhi
eva
certainly
sāttvikāḥ
in goodness
bhāvāḥ
states of being
rājasāḥ
in the mode of passion
tāmasāḥ
in the mode of ignorance
ca
also
ye
all which
na tv ahaṁ teṣu te mayi
mattaḥ
from Me
eva
certainly
iti
thus
tān
those
viddhi
try to know
na
not
tu
but
aham
I
teṣu
in them
te
they
mayi
in Me .
  • sāttvikāḥ — in goodness
    From sattva — the mode of clarity, harmony, illumination. Plural here: 'states of being in goodness.' The whole catalogue of pure dispositions, all sourced from Him.
  • rājasāḥ — in the mode of passion
    From rajas — the mode of motion, craving, restlessness. Even this comes from Him as energy, but does not condition Him.
  • tāmasāḥ — in the mode of ignorance
    From tamas — darkness, inertia. The hardest part of the verse: even tamas is His emanation. He is not contaminated by what emanates from Him, but nothing falls outside His causal field.
  • mattaḥ — from Me
    Ablative of mat — 'from Me.' All three modes flow out of Him. The grammatical case marks origin without dependence: out of, but not inhering in.
  • teṣu — in them
    Locative plural, paired with na tu aham — 'but I am not in them.' The single most important grammatical move of the verse. The directionality is one-way: they in Him, not He in them. This destroys pantheism in one stroke.
Know that all states of being – be they of goodness, passion or ignorance – are manifested by My energy. I am, in one sense, everything, but I am independent. I am not under the modes of material nature, for they, on the contrary, are within Me.
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)
All the moods and modes of existence — pure, passionate, dark — originate from Kṛṣṇa, yet He is not subordinate to them. The asymmetry is sharp: 'they are in Me, I am not in them.' He is the ground without being conditioned by what arises on Him.
Further notes (विवरण · Vivaraṇa)
A subtle metaphysical precision: causal dependence (matta eva) does not imply ontological identity. The Lord is upādāna without being modified by the products — the Vaiṣṇava reading of pariṇāma without pāriṇāmika defect. Compare BG 9.4-5 (mat-sthāni sarva-bhūtāni, na ca mat-sthāni bhūtāni) for the same dialectic of immanence-and-transcendence.
Prose order (अन्वय · Anvaya)
ये च एव सात्त्विकाः भावाः राजसाः तामसाः च ये (सन्ति), तान् मत्तः एव (जातान्) इति विद्धि; न तु अहं तेषु, ते (तु) मयि (वर्तन्ते) ।
ye ca eva sāttvikāḥ bhāvāḥ rājasāḥ tāmasāḥ ca ye (santi), tān mattaḥ eva (jātān) iti viddhi; na tu ahaṃ teṣu, te (tu) mayi (vartante) |
Whatever states of being are sāttvic, rājasic, or tāmasic — know them to arise from Me alone; yet I am not in them, while they are in Me.
Word split (पदच्छेद · Padaccheda)
ये च एव सात्त्विकाः भावाः राजसाः तामसाः च ये । मत्तः एव इति तान् विद्धि न तु अहं तेषु ते मयि ॥
ye ca eva sāttvikāḥ bhāvāḥ rājasāḥ tāmasāḥ ca ye | mattaḥ eva iti tān viddhi na tu ahaṃ teṣu te mayi ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ये ye यद् pron. (pronoun) nom.pl. (nominative plural)m. which (ones)
च ca ind. (conj.) and
एव eva ind. (emph.) indeed
सात्त्विकाः sāttvikāḥ सात्त्विक (adj.) nom.pl. (nominative plural)m. sāttvic / of goodness
भावाः bhāvāḥ भाव (m.) nom.pl. (nominative plural) states / dispositions
राजसाः rājasāḥ राजस (adj.) nom.pl. (nominative plural)m. rājasic / of passion
तामसाः tāmasāḥ तामस (adj.) nom.pl. (nominative plural)m. tāmasic / of ignorance
मत्तः mattaḥ अस्मद् pron. (pronoun) abl.sg. (ablative singular) from Me
इति iti ind. (quotative) thus
तान् tān तद् pron. (pronoun) acc.pl. (accusative plural)m. them
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know!
न na ind. (neg.) not
तु tu ind. (contrast.) but / however
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
तेषु teṣu तद् pron. (pronoun) loc.pl. (locative plural)m. in them
ते te तद् pron. (pronoun) nom.pl. (nominative plural)m. they
मयि mayi अस्मद् pron. (pronoun) loc.sg. (locative singular) in Me

All material activities in the world are being conducted under the three modes of material nature. Although these material modes of nature are emanations from the Supreme Lord, Kṛṣṇa, He is not subject to them. For instance, under the state laws one may be punished, but the king, the lawmaker, is not subject to that law. Similarly, all the modes of material nature – goodness, passion and ignorance – are emanations from the Supreme Lord, Kṛṣṇa, but Kṛṣṇa is not subject to material nature. Therefore He is nirguṇa, which means that these guṇas, or modes, although issuing from Him, do not affect Him. That is one of the special characteristics of Bhagavān, or the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
12. Know that all things in sattva, rajas and tamas come from Me. I am not in them, but they are in Me.
Commentary

The expressions of My powers (vibhūti), being the cause of things or the essence of things and being the living entities such as Rākṣasas [Note: The reference seems unclear since Rākṣasas have not been mentioned in the above list of vibhūtis.] have thus been mentioned to some degrees. There is no need to list these more extensively. All things are dependent on Me, and are an expression of My power. Those things (bhāvā) in the mode of goodness, like sense and mind control and the devatās; those things in the mode of passion, such as lust and pride, and the asuras like Hiraṇyakaśipu; and those things in the mode of ignorance like lamentation, illusion and the Rākṣasas—these are all the products of the guṇas of prakṛti belonging to Me. I do not exist in them: I do not depend on them like the jīvas. But they exist in Me: they are dependent on Me.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
12. Know that all things in sattva, rajas and tamas come from Me. I am not dependent on them, but they are dependent on Me.
Commentary

Having explained a little of His vibhūtis, the Lord now explains them all in summary. Know that all the differing states of sattva, rajas, and tamas, which are situated as the bodies, senses, and sense objects of the living entities and the cause of all these, receiving their respective powers from Me, arise from Me alone. But I am not situated in them. I am not at all dependent upon them for My existence (na tu aham teṣu). They are all dependent on Me for their existence (te mayi).

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna told us how to perceive Him while taking water. Even a drunkard while drinking his wine, if he acknowledges that the taste of the wine is Krsna ‑ the he will gradually become Krsna conscious. By seeing water, by seeing the light of the sun and moon, by seeing powerful people ‑ we are seeing Krsna. Krsna sums‑up by saying: 'Know that all states of being are manifested by My energy. I am in one sense everything." But although Krsna is everything, He is everywhere, ‑ He is independent! Krsna controls everything, Everything is under the control of the three modes of material nature. Krsna is above matter, he has nothing to do with it ‑ He is the source of it. He is independent. Krsna is everywhere. What is it that stop someone from knowing Krsna and surrender to Krsna, if He is everywhere? What is it that stops us? ‑ The answer is,

[ C . THE THREE MODES ARE CONTROLLED BY KRSNA THEREFORE SURRENDER (7. 13‑14) Deluded by these three modes, no one knows Krsna who is above the modes and is inexhaustible. Those who 'surrender' to Krsna, the control of the modes, will cross beyond the modes to know Him. ]

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

Still Krishna is not within modes, but is origin of modes and therefore He is Nirguna

Focus of Learning

(a) How to realize Supreme Lord impersonally (7.8)

Preliminarily perceived by His different energies
He is all pervasive by diverse material and spiritual energies
Analogy: For universal perception of the Lord by His different energies – Sun perceived by sun shine

(b) There is no contradiction between personalists and impersonalists (7.8)

Practically speaking impersonal conception and personal conception are simultaneously present in everything and there is no contradiction
Lord Caitanya’s sublime doctrine – Acintya-bheda and abheda tattva

(c) Krishna is Nirguna (not affected by the modes) – This is one of the special characteristics of

Bhagavan (7.12)

All material activities are conducted under the three modes
These modes emanate from the Supreme Lord and He is not subordinate to them
Analogy: king/law maker is not subject to state laws
Śrī Śaṅkarācārya Classical
Translation
7.12 Ye bhavah, those things; sattvikah eva, that indeed are made of (the ality of) sattva; and ye rajasah, those that are made (of the ality) of rajas; and tamasah, those that are made of (the ality of) tamas-whatever things are made (of sattva, rajas and tamas) according to the creatures's own actions: viddhi, know; tan, them, all without exception; mattah eva iti, to have sprung from Me alone when they come into being. Although they originate from Me, still, tu, however; aham, I; am na tesu, not in them-I am not subject to them, not under their control, as are the transmigrating bengs. Te, they, again; mayi, are in Me, subject to Me, under My control. [For sattva, rajas, and tamas see note under 2.45 as also Chapters 14, 17 and 18.-Tr.] 'The world does not know Me, the supreme Lord, even though I am of this kind, and am eternal, pure, intelligent and free by nature, [See note on p.4.-Tr.] the Self of all beings, free from all alities, the cause of burning away the seed of the evil of transmigration!'-in this way the Lord expresses regret. And what is the source of that ignorance in the world? That is being stated:
Śrī Rāmānujācārya Classical
Translation
7.12 Why should this be declared with particular illustrations? The reason is as follows: Whatever entities exist in the world partaking of the alities of Sattva, Rajas and Tamas in the forms of bodies, senses, objects of enjoyment and their causes - know them all to have originated from Me alone, and they abide in Me alone, as they constitute My body. 'But I am not in them.' That is, I do not depend for My existence on them at any time. In the case of other beings, though the body depends for its existence on the self, the body serves some purpose of the self in the matter of Its sustenance. To Me, however, there is no purpose at all of that kind served by them constituting My body. The meaning is that they merely serve the purpose of My sport.
Śrī Abhinavagupta Classical
Translation
7.12 See Comment under 7.13
Swami Sivananda Classical
Translation
7.12 Whatever beings (and objects) that are pure, active and inert, know that they proceed from Me. They are in Me, yet I am not in them.
Commentary

7.12 ये whatever? च and? एव even? सात्त्विकाः pure? भावाः natures? राजसाः active? तामसाः inert? च and? ये whatever? मत्तः from Me? एव even? इति thus? तान् them? विद्धि know? न not? तु indeed? अहम् I? तेषु in them? ते they? मयि in Me.Commentary This is a world of the three Gunas? viz.? Sattva (purity)? Rajas (passion) and Tamas (inertia). All sentient and insentient objects are the aggregate of these three alities of Nature. One ality predominates in them and the predominant ality imparts to the object its distinctive character or definite properties.In the gods? sages milk and green gram? Sattva is predominant. In Gandharvas (a class of celestials)? kings? warriors and chillies? Rajas is predominant. In demons? Sudras? garlic? onion and meat? Tamas is predominant.Though these beings and objects proceed from Me? I am not in them they are in Me. I am independent. I am the support for them they depend on Me just as the superimposed snake depends on the rope. The snake is in the rope? but the rope is never in the snake. The waves belong to the ocean but the ocean does not belong to the waves. (Cf.IX.4and6)

Swami Gambhīrānanda Classical
Translation
7.12 Those things that indeed are made of (the ality of ) sattva, and those things that are made of (the ality of) rajas and tamas, know them to have sprung from Me alone. However, I am not in them; they are in Me!
Shri Purohit Swami Classical
Translation
7.12 Whatever be the nature of their life, whether it be pure or passionate or ignorant, they are all derived from Me. They are in Me, but I am not in them.
Related values
Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.4 BG 14.19 BG 13.32 SB 1.7.23 SB 11.25.12 SB 10.87.15 CC Madhya 20.273 CC Ādi 2.65 CC Madhya 6.160 Śvetāśvatara Upaniṣad 1.10Śvetāśvatara Upaniṣad 6.11
Concepts
Bhava
All states of existence — sattva, rajas, tamas — are manifested by My energy; they are in Me, but I am not in them.
Practical Applications
  • Don't identify Kṛṣṇa with the modes; the modes are His emanation, not His person.
  • Use this distinction when philosophizing about God.
  • Refuse pantheism that flattens the personal Lord into the impersonal.
Reflection Questions
  • Where have I flattened Kṛṣṇa into 'the universe'?
  • What restores His personal distinctness?

Sunlight produces colors but is not colored. Red glass makes the room red; blue glass makes it blue; the sun above is neither. Kṛṣṇa stands to the three guṇas as the sun to its filters: He is their source but not their hue. 'They are in Me; I am not in them.'

📝 My note

Section 3 (7.13–7.14)
KRISHNA CONTROLS THE MODES: SO SURRENDER
Section overview
Those who surrender to Krishna (the controller of the modes) will cross beyond the delusion caused by three modes and come to know Him

LINK BETWEEN SECTION II & SECTION III: We have now understood that Krishna is both the cause and the

essence of everything. In Text 7.12 Krishna summarizes, adding that everything is under His control, including

the three modes of material nature, which in turn control this world.

This verse ends Krishna 's discussion of His para (spiritual) and apara (material) energies. At this point, one

may wonder why we are prevented from seeing, knowing and surrendering to Krishna if He is, in one way or

another, everywhere. Krishna answers this question in the next two verses.

Bhagavad-gītā 7.13

↗
त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्य: परमव्ययम् ॥ १३ ॥
tribhir guṇa-mayair bhāvair
[tribhir guna-mayair bhaavair]
ebhiḥ sarvam idaṁ jagat
[ebhih sarvam idam jagat]
mohitaṁ nābhijānāti
[mohitam naabhijaanaati]
mām ebhyaḥ param avyayam
[maam ebhyah param avyayam]
tribhiḥ — three guṇa - mayaiḥ — consisting of the guṇas bhāvaiḥ — by the states of being ebhiḥ — all these sarvam — whole idam — this jagat — universe mohitam — deluded na abhijānāti — does not know mām — Me ebhyaḥ — above these param — the Supreme avyayam — inexhaustible .
Blended reading (Sanskrit + English inline)
tribhir guṇa-mayair bhāvair
tribhiḥ
three
guṇa - mayaiḥ
consisting of the guṇas
bhāvaiḥ
by the states of being
ebhiḥ sarvam idaṁ jagat
ebhiḥ
all these
sarvam
whole
idam
this
jagat
universe
mohitaṁ nābhijānāti
mohitam
deluded
na abhijānāti
does not know
mām ebhyaḥ param avyayam
mām
Me
ebhyaḥ
above these
param
the Supreme
avyayam
inexhaustible .
  • guṇa - mayaiḥ — consisting of the guṇas
    Compound: guṇa + -maya (made of, consisting of). The 'states of being' the verse names are not external to the modes — they are the modes' own substance. Bhāva and guṇa are not separable here.
  • mohitam — deluded
    Past participle of √muh (to be confused). The whole world (sarvam idam jagat) is the object — universal predicate. Not a few deluded; everyone in the modes is, by definition, deluded about Him.
  • na abhijānāti — does not know, does not recognize
    abhi (toward) + jñā (know) — strong cognition, direct recognition. With na: cannot recognize. Not 'has not heard about'; cannot perceive even when shown.
  • param — the Supreme, beyond
    Same root as parā in 7.5. Kṛṣṇa is beyond the three modes — categorically other. Not the highest mode; outside the mode-system entirely.
  • avyayam — inexhaustible
    Privative: a- (not) + vyaya (decay, expenditure). The modes deplete; their products age and die. Kṛṣṇa, being outside them, never depletes. The word marks the categorical gap.
Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.
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 guṇas bewitch the world's perception. Wrapped in sāttvic, rājasic, and tāmasic moods, beings cannot recognize the Lord who stands above and outside the guṇa-flux. This explains the rarity of true knowledge mentioned in 7.3.
Further notes (विवरण · Vivaraṇa)
Mohita — the past passive participle is key: the world is not merely uninformed but actively bewildered, as if a film has been cast over its cognition. The remedy in 7.14 will be daiva-māyā-tāraṇa (crossing māyā) by prapatti. Cf. BG 14.5–7 on how each guṇa binds; here the focus is on their collective effect on jñāna.
Prose order (अन्वय · Anvaya)
एभिः त्रिभिः गुण-मयैः भावैः मोहितं सर्वम् इदं जगत् एभ्यः परम् अव्ययं मां न अभिजानाति ।
ebhiḥ tribhiḥ guṇa-mayaiḥ bhāvaiḥ mohitaṃ sarvam idaṃ jagat ebhyaḥ param avyayaṃ māṃ na abhijānāti |
Bewildered by these three guṇa-formed states, this entire world fails to recognize Me, who am beyond them and imperishable.
Word split (पदच्छेद · Padaccheda)
त्रिभिः गुण-मयैः भावैः एभिः सर्वम् इदं जगत् । मोहितं न अभिजानाति माम् एभ्यः परम् अव्ययम् ॥
tribhiḥ guṇa-mayaiḥ bhāvaiḥ ebhiḥ sarvam idaṃ jagat | mohitaṃ na abhijānāti mām ebhyaḥ param avyayam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
त्रिभिः tribhiḥ त्रि num. ins.pl. (instrumental plural)m. by three
गुण-मयैः guṇa-mayaiḥ गुण + मय (suffix -maya) ins.pl. (instrumental plural)m., tatpuruṣa cpd. (compound) consisting of the guṇas
भावैः bhāvaiḥ भाव (m.) ins.pl. (instrumental plural) by states / moods
एभिः ebhiḥ इदम् pron. (pronoun) ins.pl. (instrumental plural)m. by these
सर्वम् sarvam सर्व (adj.) nom.sg. (nominative singular)n. all / whole
इदम् idam इदम् pron. (pronoun) nom.sg. (nominative singular)n. this
जगत् jagat जगत् (n.) nom.sg. (nominative singular) world
मोहितम् mohitam √मुह् caus. (causative) p.p.p. (past passive participle) nom.sg. (nominative singular)n. bewildered
न na ind. (neg.) not
अभिजानाति abhijānāti अभि+√ज्ञा pres. (present) 3sg.par. (parasmaipada / active voice) fully knows / recognizes
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
एभ्यः ebhyaḥ इदम् pron. (pronoun) abl.pl. (ablative plural)m. than these
परम् param पर (adj.) acc.sg. (accusative singular)m. higher / beyond
अव्ययम् avyayam अव्यय (adj.) acc.sg. (accusative singular)m. imperishable

The whole world is enchanted by the three modes of material nature. Those who are bewildered by these three modes cannot understand that transcendental to this material nature is the Supreme Lord, Kṛṣṇa. Every living entity under the influence of material nature has a particular type of body and a particular type of psychological and biological activities accordingly. There are four classes of men functioning in the three material modes of nature. Those who are purely in the mode of goodness are called brāhmaṇas. Those who are purely in the mode of passion are called kṣatriyas. Those who are in the modes of both passion and ignorance are called vaiśyas. Those who are completely in ignorance are called śūdras. And those who are less than that are animals or animal life. However, these designations are not permanent. I may be either a brāhmaṇa, kṣatriya, vaiśya or whatever – in any case, this life is temporary. But although life is temporary and we do not know what we are going to be in the next life, by the spell of this illusory energy we consider ourselves in terms of this bodily conception of life, and we thus think that we are American, Indian, Russian, or brāhmaṇa, Hindu, Muslim, etc. And if we become entangled with the modes of material nature, then we forget the Supreme Personality of Godhead, who is behind all these modes. So Lord Kṛṣṇa says that living entities deluded by these three modes of nature do not understand that behind the material background is the Supreme Personality of Godhead. There are many different kinds of living entities – human beings, demigods, animals, etc. – and each and every one of them is under the influence of material nature, and all of them have forgotten the transcendent Personality of Godhead. Those who are in the modes of passion and ignorance, and even those who are in the mode of goodness, cannot go beyond the impersonal Brahman conception of the Absolute Truth. They are bewildered before the Supreme Lord in His personal feature, which possesses all beauty, opulence, knowledge, strength, fame and renunciation. When even those who are in goodness cannot understand, what hope is there for those in passion and ignorance? Kṛṣṇa consciousness is transcendental to all these three modes of material nature, and those who are truly established in Kṛṣṇa consciousness are actually liberated.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
13. The whole world, bewildered by the objects and persons made of three guṇas, does not know Me, the unchanging, who am above all of those things.
Commentary

“Then if You are all things, why do people not know You, the Supreme Lord?” All the jīvas born in the universe (sarvam idaṁ jagat), being bewildered by the states such as sense and mind control in the mood of goodness, jubilation in the mode of passion, and lamentation in the mode of ignorance, stemming from the nature of the guṇas, do not know Me, who am superior to them (param) and without change (avyayam), since I am beyond the guṇas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
13. The whole world, bewildered by the transformations of three guṇas, does not know Me, possessed of unchanging spiritual qualities, who am untouched by all of the products of the guṇas.
Commentary

Having shown His svarūpa which is the worthy object of meditation, distinct from His two energies (inferior and superior prakṛti), the Lord in three verses explains the cause of ignorance of His svarūpa—attachment to the inferior energy. All the jīvas of this universe, taking up forms of deva, asura, human and so forth (saravam idam jagat), have lost their power of discrimination (mohitam) by the states of existence (bhavaiḥ) made of sattva, rajas and tamas, the effects of My material gunās previously explained (ebhiḥ tribhiḥ guṇa mayaiḥ); by these states in which the jīvas are subject to birth (and body) and to transformation at every moment; by these states where the jīvas are situated in various bodies, senses and sense objects in accordance with their karmas. They are envious of Me, Kṛṣṇa, possessed of unfailing nature, not liable to fall into the state experience of the jīvas (avyayam); they are envious of Me, the lord of all beings, full of condensed knowledge and bliss, an ocean of infinite auspicious qualities, who am untouched (param) by all the jīvas in the guṇas (ebhyaḥ).

Bhūrijana Dāsa Gauḍīya
Commentary

Rather than thinking that Krsna is the source of everything, they think that He is within the modes. This is caused by the three modes of material nature. How to know and see Krsna? And who does know Krsna?

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

Explains “Why people do not know and realize Him as the essence of all, if He is everywhere?”

Because they are bewildered by three modes
On the contrary, they think – Krishna is also under modes like me
Real position of Krishna – “Above modes” and “inexhaustible
Śrī Śaṅkarācārya Classical
Translation
7.13 Sarvam, all; idam, this; jagat, world, the aggregate of creatures; mohitam, deluded as it is-made to have indiscrimination; hih, by these; aforesaid tribhih, three; bhavaih, things, in the forms of attachment, repulsion, delusion, etc; and gunamayaih, made of the gunas, of the transformations of the gunas; na abhijanati, does not know; mam, Me; who am param, transcendental to, distinct, different; hyah, from these gunas as referred to above; and am avyayam, undecaying, i.e. free from all (the six kinds of) changes in things, viz birth etc. [See note on p.38.-Tr.] How, again, do they cross over this divine Maya of Visnu, constituted by the three gunas? That is being stated:
Śrī Rāmānujācārya Classical
Translation
7.13 Now, in this way, the whole universe, consisting of animate and inanimate entities belonging to Me, evolves from time to time from Me only, is absorbed in Me, and abides in Me alone. It constitutes My body and has Me for its self. Whether in the causal state or in the state of effect, it is I who have all these entities as My modes, because all entities form My body. Thus, in regard to all these modes, I am superior to them, as I am their cause, principal, and as I possess a complex of countless auspicious attributes like knowledge, strength etc. In every way I remain as the highest being. There exists none higher than Myself. Such being the case, I am superior to these entities composed of the alities of Sattva, Rajas and Tamas - superior to them by My extraordinary attributes and by having these various modes for My enjoyment. I am the highest and immutable, i.e., I form a unity in Myself. This world constituted of gods, men, animals and immovables, and deluded by the three Gunas of Prakrti and its evolutes are inferior and transient. The forms of bodies, senses and objects of enjoyment comprising the world are there in accordance with their past Karmas. No one in the world knows Me. How is it possible that all experiencing beings think as enjoyable objects which are inferior, constituted of the Gunas and are transient, while You exist - You who are of the nature of unbounded and abundant bliss, who has an eternal unchanging form and who is the source of the enjoyableness of even the objects of the world? Sri Krsna replies:
Śrī Abhinavagupta Classical
Translation
7.12-13 Ye ca etc. Tribhih etc. The [Strands] Sattva etc., are derived from Me, and not I from them. That is why he who has achieved his identity with the Bhagavat (the Absolute), properly realises all [objects] as being the Bhagavat [Himself]. On the other hand, the person who is established in the knowledge of objects of umpteen varieties does not understand the reality of the Bhagavat. This krama (traditional order) pleases the mind of all. With this idea only the Lord is going to declare presently 'Vasudeva is all'. There the meaning is this : He, whose internal organ is favoured by the descent of the Supreme Energy or grace (Sakti-pata) that arises after [teaching the stage of] eableness of effects of actions (karma-samata) that is brought about by the enjoyment [of effects] through many births; and who realises the reality of Bhagavat, with conviction 'verily all is Vasudeva' - that person is the great Soul and he is difficult to find. But, not knowing in this manner and, on the contrary, being duluded by the Strands, Sattva etc., this world, fails to perceive the reality of Vasudeva, transcending the Strands. [The Lord] declares why the persons established exclusively in the Sattva etc. (Strands), are not conscious of the real nature of the Bhagavat :
Swami Sivananda Classical
Translation
7.13 Deluded by these Natures (states or things) composed of the three alities of Nature all this world does not know Me as distinct from them and immutable.
Commentary

7.13 त्रिभिः by three? गुणमयैः composed of Gunas? भावैः by natures? एभिः by these? सर्वम् all? इदम् this? जगत् world? मोहितम् deluded? न not? अभिजानाति knows? माम् Me? एभ्यः from them? परम् higher? अव्ययम् immutable.Commentary Persons of this world are deluded by the three alities of Nature or Maya. Affection? attachment and infatuated love are all modifications of these alities. On account of delusion created by these three alities they are not able to break the worldly ties and to turn the mind towards the Supreme Soul? the Lord of the three alities.Avyayam Immutable or unchangeable or inexhaustible or imperishable. The Self is of one homogeneous essence. It has not got the six changes or modifications (Shad Bhava Vikaras) which the body has? viz.? existence? birth? growth? modification? decay and death. (Cf.VII.25)

Swami Gambhīrānanda Classical
Translation
7.13 All this world, deluded as it is by these three things made of the gunas (alities), does not know Me who am transcendental to these and undecaying.
Shri Purohit Swami Classical
Translation
7.13 The inhabitants of the world, misled by those natures which the Qualities have engendered, know not that I am higher than them all, and that I do not change.
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
Concepts
Bhava
Deluded by these three modes, the world does not know Me — who am above the modes and inexhaustible.
Practical Applications
  • Recognize delusion as the obstacle, not Kṛṣṇa's hiddenness.
  • Address the delusion (mode-identification) and Kṛṣṇa becomes evident.
  • Don't blame Kṛṣṇa for hiding.
Reflection Questions
  • Which mode has me most deluded right now?
  • What practice cuts through that mode?

A man wearing tinted goggles sees everything through the tint and forgets the goggles are on. The three modes are such goggles, fitted at birth. The world looks pink or red or grey — and Kṛṣṇa, who is colorless beyond the tint, becomes invisible. He has not hidden; the lenses are doing what lenses do.

Duryodhana refusing Kṛṣṇa's peace embassy

When Kṛṣṇa came to Hastināpura as the Pāṇḍavas' envoy, offering peace for five villages, Duryodhana — looking straight at the Supreme Personality of Godhead — saw only a cowherd cousin trying to manipulate him politically.

The Mahābhārata gives the scene in detail. Kṛṣṇa even displayed His viśva-rūpa in the assembly; some saw, some did not. Duryodhana's mode-vision — rajas burning into tamas — left him unable to see what Bhīṣma, Droṇa, and Vidura all saw at the same moment in the same room. The verse exactly: mohitam … nābhijānāti.

📝 My note

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]
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 .
  • 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.
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

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
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?

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
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
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
Concepts
Maya
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?

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.

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

Section 4 (7.15–7.19)
THE IMPIOUS NEVER SURRENDER, PIOUS DO
Section overview
Four kinds of men never surrender and four kinds of men do surrender
Of those who surrender, the Jnani with no material desire is best but rare

Bhagavad-gītā 7.15

↗
न मां दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: । माययापहृतज्ञाना आसुरं भावमाश्रिता: ॥ १५ ॥
na māṁ duṣkṛtino mūḍhāḥ
[na maam dushkritino moodhaah]
prapadyante narādhamāḥ
[prapadyante naraadhamaah]
māyayāpahṛta-jñānā
[maayayaapahrita-jnaanaa]
āsuraṁ bhāvam āśritāḥ
[aasuram bhaavam aashritaah]
na — not mām — unto Me duṣkṛtinaḥ — miscreants mūḍhāḥ — foolish prapadyante — surrender nara - adhamāḥ — lowest among mankind māyayā — by the illusory energy apahṛta — stolen jñānāḥ — whose knowledge āsuram — demonic bhāvam — nature āśritāḥ — accepting .
Blended reading (Sanskrit + English inline)
na māṁ duṣkṛtino mūḍhāḥ
na
not
mām
unto Me
duṣkṛtinaḥ
miscreants
mūḍhāḥ
foolish
prapadyante narādhamāḥ
prapadyante
surrender
nara - adhamāḥ
lowest among mankind
māyayā
by the illusory energy
māyayāpahṛta-jñānā
apahṛta
stolen
jñānāḥ
whose knowledge
āsuraṁ bhāvam āśritāḥ
āsuram
demonic
bhāvam
nature
āśritāḥ
accepting .
  • duṣkṛtinaḥ — miscreants
    Compound: duṣ- (bad) + kṛt (doer). Literally 'bad-doers' — those whose actions habituate them away from surrender. The first category: not stupid, just wrongly habituated.
  • mūḍhāḥ — foolish
    Past participle of √muh (to be confused) — the same root as mohita in 7.13. Grossly bewildered. The second category: not bad, but fogged.
  • nara - adhamāḥ — lowest among mankind
    nara (man) + adhama (lowest). Strong language. Not socioeconomic; spiritual — those who, given the human form's chance for liberation, squander it. The third category.
  • apahṛta — stolen
    Past participle of apa + √hṛ — 'carried off, snatched.' The verse uses it of jñāna: knowledge has been pickpocketed by māyā. The deceptive category — they had knowledge, but it has been taken without their noticing.
  • āsuram — demonic
    From asura — those opposed to the suras (gods). āsuram qualifies bhāvam (nature, disposition) in the verse. The structural category: not 'people who do bad things,' but a constitutional orientation against the Lord, unpacked at length in chapter 16.
Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.
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)
Why does anyone fail to surrender? Kṛṣṇa lists four causes — evil action, bewilderment, baseness of character, and a demonic disposition. Their common thread is māyā-stolen knowledge: they do not see clearly enough to recognize the only available rescue.
Further notes (विवरण · Vivaraṇa)
The list functions as a diagnostic complement to 7.14: prapatti is the remedy, but specific obstructions block its operation. Apahṛta-jñāna ('knowledge stolen away') names the epistemic injury behind ethical failure. Compare BG 16.4–18 for the fully developed picture of āsuraṁ bhāvam. The verse warns that intellectual brilliance alone won't suffice if buddhi is in service of asuric ends.
Prose order (अन्वय · Anvaya)
दुष्कृतिनः मूढाः नर-अधमाः मायया अपहृत-ज्ञानाः आसुरं भावम् आश्रिताः मां न प्रपद्यन्ते ।
duṣkṛtinaḥ mūḍhāḥ nara-adhamāḥ māyayā apahṛta-jñānāḥ āsuraṃ bhāvam āśritāḥ māṃ na prapadyante |
Evil-doing, deluded, lowest of men, whose knowledge has been stolen by māyā, who have taken to a demonic disposition — they do not surrender to Me.
Word split (पदच्छेद · Padaccheda)
न मां दुष्कृतिनः मूढाः प्रपद्यन्ते नर-अधमाः । मायया अपहृत-ज्ञानाः आसुरं भावम् आश्रिताः ॥
na māṃ duṣkṛtinaḥ mūḍhāḥ prapadyante nara-adhamāḥ | māyayā apahṛta-jñānāḥ āsuraṃ bhāvam āśritāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न na ind. (neg.) not
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
दुष्कृतिनः duṣkṛtinaḥ दुष्कृतिन् (m.) nom.pl. (nominative plural) evil-doers
मूढाः mūḍhāḥ √मुह् p.p.p. (past passive participle) nom.pl. (nominative plural)m. bewildered
प्रपद्यन्ते prapadyante प्र+√पद् pres. (present) 3pl. ātm. (ātmanepada / middle voice) they surrender / take refuge
नर-अधमाः nara-adhamāḥ नर (m.) + अधम (adj.) tatpuruṣa cpd. (compound) nom.pl. (nominative plural)m. lowest among men
मायया māyayā माया (f.) ins.sg. (instrumental singular) by māyā
अपहृत-ज्ञानाः apahṛta-jñānāḥ अप+√हृ p.p.p. (past passive participle) + ज्ञान (n.) bahuvrīhi cpd. (compound) nom.pl. (nominative plural)m. whose knowledge has been stolen
आसुरम् āsuram आसुर (adj.) acc.sg. (accusative singular)m. demonic
भावम् bhāvam भाव (m.) acc.sg. (accusative singular) disposition / nature
आश्रिताः āśritāḥ आ+√श्रि p.p.p. (past passive participle) nom.pl. (nominative plural)m. having taken to / sheltering in

It is said in Bhagavad-gītā that simply by surrendering oneself unto the lotus feet of the Supreme Personality Kṛṣṇa one can surmount the stringent laws of material nature. At this point a question arises: How is it that educated philosophers, scientists, businessmen, administrators and all the leaders of ordinary men do not surrender to the lotus feet of Śrī Kṛṣṇa, the all-powerful Personality of Godhead? Mukti, or liberation from the laws of material nature, is sought by the leaders of mankind in different ways and with great plans and perseverance for a great many years and births. But if that liberation is possible by simply surrendering unto the lotus feet of the Supreme Personality of Godhead, then why don’t these intelligent and hard-working leaders adopt this simple method? The Gītā answers this question very frankly. Those really learned leaders of society like Brahmā, Śiva, Kapila, the Kumāras, Manu, Vyāsa, Devala, Asita, Janaka, Prahlāda, Bali, and later on Madhvācārya, Rāmānujācārya, Śrī Caitanya and many others – who are faithful philosophers, politicians, educators, scientists, etc. – surrender to the lotus feet of the Supreme Person, the all-powerful authority. Those who are not actually philosophers, scientists, educators, administrators, etc., but who pose themselves as such for material gain, do not accept the plan or path of the Supreme Lord. They have no idea of God; they simply manufacture their own worldly plans and consequently complicate the problems of material existence in their vain attempts to solve them. Because material energy (nature) is so powerful, it can resist the unauthorized plans of the atheists and baffle the knowledge of “planning commissions.” The atheistic planmakers are described herein by the word duṣkṛtinaḥ, or “miscreants.” Kṛtī means one who has performed meritorious work. The atheist planmaker is sometimes very intelligent and meritorious also, because any gigantic plan, good or bad, must take intelligence to execute. But because the atheist’s brain is improperly utilized in opposing the plan of the Supreme Lord, the atheistic planmaker is called duṣkṛtī, which indicates that his intelligence and efforts are misdirected. In the Gītā it is clearly mentioned that material energy works fully under the direction of the Supreme Lord. It has no independent authority. It works as the shadow moves, in accordance with the movements of the object. But still material energy is very powerful, and the atheist, due to his godless temperament, cannot know how it works; nor can he know the plan of the Supreme Lord. Under illusion and the modes of passion and ignorance, all his plans are baffled, as in the case of Hiraṇyakaśipu and Rāvaṇa, whose plans were smashed to dust although they were both materially learned as scientists, philosophers, administrators and educators. These duṣkṛtinas, or miscreants, are of four different patterns, as outlined below. (1) The mūḍhas are those who are grossly foolish, like hardworking beasts of burden. They want to enjoy the fruits of their labor by themselves, and so do not want to part with them for the Supreme. The typical example of the beast of burden is the ass. This humble beast is made to work very hard by his master. The ass does not really know for whom he works so hard day and night. He remains satisfied by filling his stomach with a bundle of grass, sleeping for a while under fear of being beaten by his master, and satisfying his sex appetite at the risk of being repeatedly kicked by the opposite party. The ass sings poetry and philosophy sometimes, but this braying sound only disturbs others. This is the position of the foolish fruitive worker who does not know for whom he should work. He does not know that karma (action) is meant for yajña (sacrifice). Most often, those who work very hard day and night to clear the burden of self-created duties say that they have no time to hear of the immortality of the living being. To such mūḍhas, material gains, which are destructible, are life’s all in all – despite the fact that the mūḍhas enjoy only a very small fraction of the fruit of labor. Sometimes they spend sleepless days and nights for fruitive gain, and although they may have ulcers or indigestion, they are satisfied with practically no food; they are simply absorbed in working hard day and night for the benefit of illusory masters. Ignorant of their real master, the foolish workers waste their valuable time serving mammon. Unfortunately, they never surrender to the supreme master of all masters, nor do they take time to hear of Him from the proper sources. The swine who eat the night soil do not care to accept sweetmeats made of sugar and ghee. Similarly, the foolish worker will untiringly continue to hear of the sense-enjoyable tidings of the flickering mundane world, but will have very little time to hear about the eternal living force that moves the material world. (2) Another class of duṣkṛtī, or miscreant, is called the narādhama, or the lowest of mankind. Nara means human being, and adhama means the lowest. Out of the 8,400,000 different species of living beings, there are 400,000 human species. Out of these there are numerous lower forms of human life that are mostly uncivilized. The civilized human beings are those who have regulative principles of social, political and religious life. Those who are socially and politically developed but who have no religious principles must be considered narādhamas. Nor is religion without God religion, because the purpose of following religious principles is to know the Supreme Truth and man’s relation with Him. In the Gītā the Personality of Godhead clearly states that there is no authority above Him and that He is the Supreme Truth. The civilized form of human life is meant for man’s reviving the lost consciousness of his eternal relation with the Supreme Truth, the Personality of Godhead Śrī Kṛṣṇa, who is all-powerful. Whoever loses this chance is classified as a narādhama. We get information from revealed scriptures that when the baby is in the mother’s womb (an extremely uncomfortable situation) he prays to God for deliverance and promises to worship Him alone as soon as he gets out. To pray to God when he is in difficulty is a natural instinct in every living being because he is eternally related with God. But after his deliverance, the child forgets the difficulties of birth and forgets his deliverer also, being influenced by māyā, the illusory energy. It is the duty of the guardians of children to revive the divine consciousness dormant in them. The ten processes of reformatory ceremonies, as enjoined in the Manu-smṛti, which is the guide to religious principles, are meant for reviving God consciousness in the system of varṇāśrama. However, no process is strictly followed now in any part of the world, and therefore 99.9 percent of the population is narādhama. When the whole population becomes narādhama, naturally all their so-called education is made null and void by the all-powerful energy of physical nature. According to the standard of the Gītā, a learned man is he who sees on equal terms the learned brāhmaṇa, the dog, the cow, the elephant and the dog-eater. That is the vision of a true devotee. Śrī Nityānanda Prabhu, who is the incarnation of Godhead as divine master, delivered the typical narādhamas, the brothers Jagāi and Mādhāi, and showed how the mercy of a real devotee is bestowed upon the lowest of mankind. So the narādhama who is condemned by the Personality of Godhead can again revive his spiritual consciousness only by the mercy of a devotee. Śrī Caitanya Mahāprabhu, in propagating the bhāgavata-dharma, or activities of the devotees, has recommended that people submissively hear the message of the Personality of Godhead. The essence of this message is Bhagavad-gītā. The lowest amongst human beings can be delivered by this submissive hearing process only, but unfortunately they even refuse to give an aural reception to these messages, and what to speak of surrendering to the will of the Supreme Lord? Narādhamas, or the lowest of mankind, willfully neglect the prime duty of the human being. (3) The next class of duṣkṛtī is called māyayāpahṛta-jñānāḥ, or those persons whose erudite knowledge has been nullified by the influence of illusory material energy. They are mostly very learned fellows – great philosophers, poets, literati, scientists, etc. – but the illusory energy misguides them, and therefore they disobey the Supreme Lord. There are a great number of māyayāpahṛta-jñānāḥ at the present moment, even amongst the scholars of the Bhagavad-gītā. In the Gītā, in plain and simple language, it is stated that Śrī Kṛṣṇa is the Supreme Personality of Godhead. There is none equal to or greater than Him. He is mentioned as the father of Brahmā, the original father of all human beings. In fact, Śrī Kṛṣṇa is said to be not only the father of Brahmā but also the father of all species of life. He is the root of the impersonal Brahman and Paramātmā; the Supersoul in every entity is His plenary portion. He is the fountainhead of everything, and everyone is advised to surrender unto His lotus feet. Despite all these clear statements, the māyayāpahṛta-jñānāḥ deride the personality of the Supreme Lord and consider Him merely another human being. They do not know that the blessed form of human life is designed after the eternal and transcendental feature of the Supreme Lord. All the unauthorized interpretations of the Gītā by the class of māyayāpahṛta-jñānāḥ, outside the purview of the paramparā system, are so many stumbling blocks on the path of spiritual understanding. The deluded interpreters do not surrender unto the lotus feet of Śrī Kṛṣṇa, nor do they teach others to follow this principle. (4) The last class of duṣkṛtī is called āsuraṁ bhāvam āśritāḥ, or those of demonic principles. This class is openly atheistic. Some of them argue that the Supreme Lord can never descend upon this material world, but they are unable to give any tangible reasons as to why not. There are others who make Him subordinate to the impersonal feature, although the opposite is declared in the Gītā. Envious of the Supreme Personality of Godhead, the atheist will present a number of illicit incarnations manufactured in the factory of his brain. Such persons, whose very principle of life is to decry the Personality of Godhead, cannot surrender unto the lotus feet of Śrī Kṛṣṇa. Śrī Yāmunācārya Ālabandaru of South India said, “O my Lord! You are unknowable to persons involved with atheistic principles, despite Your uncommon qualities, features and activities, despite Your personality’s being confirmed by all the revealed scriptures in the quality of goodness, and despite Your being acknowledged by the famous authorities renowned for their depth of knowledge in the transcendental science and situated in the godly qualities.” Therefore, (1) grossly foolish persons, (2) the lowest of mankind, (3) the deluded speculators and (4) the professed atheists, as above mentioned, never surrender unto the lotus feet of the Personality of Godhead in spite of all scriptural and authoritative advice.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
15. The falsely intelligent, consisting of the animalistic humans engrossed solely in material pleasure, the condemned humans who give up bhakti after practicing it, the deluded theists who think My body is material, and the demons who attack My form, do not surrender to Me.
Commentary

“Do not the wise then surrender unto You?” Yes, those who are wise surrender to Me but those who only think themselves wise do not. Duṣṭa means evil or spoiled, and kṛtinah means clever. Those who have evil intelligence (duskṛtinaḥ) are of four types. One is the mūḍhaḥ, the fool equal to an animal. He pursues only (animalistic) enjoyment through his work. It is said: nūnaṁ daivena nihatā ye cācyuta-kathā-sudhām hitvā śṛṇvanty asad-gāthāḥ purīṣam iva viḍ-bhujaḥ Because they are averse to the nectar of the activities of the Supreme Personality of Godhead, they are compared to stool-eating hogs. They give up hearing the transcendental activities of the Lord and indulge in hearing of the abominable activities of materialistic persons. SB 3.32.19 mukundaṁ ko vai na seveta vinā naretaraḥ [Note: Bhāgavatam 5.15.11 is similar. Perhaps the quotation is a different version of the text.] Who would not serve Mukunda except a non-human? Others are narādhamas. For some time, they attain the status of a human by accepting the process of bhakti, but they then reject it by their own will, thinking that it is not useful as a practice for attaining their goals. They become the lowest beings (adhama) because of giving up bhakti (after attaining it). Others, though having studied the scriptures, have their knowledge stolen by māyā. They think that Nārāyaṇa residing in Vaikuṇṭha is obtainable by constant bhakti, but not Kṛṣṇa or Rāma, whom they consider humans. It is said, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). These fools think that I have a human body. This means that though they surrender to Me (in some forms), they actually do not surrender to Me. Others take shelter of the mood of the asuras. Asuras like Jarāsandha, seeing My form, attack it with arrows. They even try to destroy My form in Vaikuṇṭha by their bad arguments, based on faulty logic such as insisting on visible proof. They do not surrender at all.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
15. The falsely intelligent, consisting of the foolish humans, the fallen humans, the speculators and the demons, do not surrender to Me.
Commentary

“If those who surrender to You attain liberation, why others, even learned persons, do not surrender to You?” “Those who know the meaning of scripture (kṛtinaḥ), but are evil (duṣ), those who misuse knowledge, do not surrender to Me. The śruti says: avidyāyām antare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ Though internally they are ignorant, they think that they are learned. These fools wander about in confusion like blind men leading other blind men. Kaṭha Upaniṣad 1.2.5 These are of four types. Under the influence of māyā, one type, the foolish (mūḍhāḥ), absorbed completely in material activities, think that I, Viṣṇu, am like Indra and others, attainable by pious actions, and that I am like the jīvas, controlled by karma. Under the influence of māyā, others, called the lowest of men (narādhamāḥ), though attaining the status of being the highest of humans by being born in a high family such as that of a brāhmaṇa, become the lowest of men by exclusive absorption in a materialistic, poetic works. nūnaṁ daivena nihatā ye cācyuta-kathā-sudhām hitvā śṛṇvanty asad-gāthā purīṣam iva viḍ-bhujaḥ Such persons are condemned by the supreme order of the Lord. Because they are averse to the nectar of the activities of the Supreme Personality of Godhead, they are compared to stool-eating hogs. They give up hearing the transcendental activities of the Lord and indulge in hearing of the abominable activities of materialistic persons. SB 3.32.19 Others, such as those following sāṅkhya, have their knowledge stolen by māyā. Not surrendering to Me, who am shown in the scriptures to be endowed with such qualities as omniscience, omnipotence, creatorship, and giving liberation, they instead imagine that material prakṛti (māyā) is the creator of everything and giver of liberation. They create hundreds of fraudulent, illogical philosophies under the influence of māyā alone. Under the influence of māyā, others take shelter of the demonic mentality and propound the theory of an entity which is consciousness itself, without qualities, form activities or thoughts. Just as the demons pierce with their arrows My body which gives everyone else bliss, these persons break My body using logic with statements such as “God has no qualities,” even though My body is famous in the scriptures as being eternal and conscious. The manifestations of such intelligence are caused by māyā. [Note: The four types enumerated here are: those who think God has a material body, such as those following the path of karma; those who do not believe in God at all and just engage in material pursuits; those who think God is prakṛti, such as the sāṅkhya philosophers; and those who think that God is impersonal, such as the advaitins. This last sentence gives the answer to question asked at the beginning of the commentary for this verse.]

Bhūrijana Dāsa Gauḍīya
Commentary

Because they are under the three modes of material nature. But there are those who do surrender to Krsna, they are 'sukrtina' ‑ they are four kinds of people who worship Krsna.

[ 2 . Four kinds of pious men surrender to Krsna: the distressed, the seeker of wealth, the curious, and the jnani (one in knowledge). Although all four of these are great s the jnani who fully engages in devotional service is the best. For such a jnani, after many births, has acquired knowledge of Krsna's position as the cause of all causes and has thus surrendered. Such a great soul is very rare. (16‑19) ]

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

Duskritinas are impious people who do not surrender

Focus of Learning

(a) Solution offered by Bhagavad-gita to surmount stringent material laws – Surrendering unto the

lotus feet of the Supreme Personality Krishna

(b) Why intelligent and hard-working leaders do not take to this solution, although they desire to get

liberation from material laws

They pose themselves as scientists, philosophers etc. just for material gain
They have no idea of God – They do not accept the plan or path of the Supreme Lord
They simply manufacture their own worldly plans
Result of such plans – They complicate the problems of material existence in their vain attempt to solve them

PRACTICAL APPLICATION OF SECTION IV

One’s ability to surrender to Krishna is based upon his piety and knowledge

(a) Conditioned souls are called Nitya-baddha, because

Material energy, like spiritual energy, is an eternal divine energy
No one can trace out the history of being conditioned

(b) Difficult to overcome – because controlled by Supreme will

(c) “Divine Nature” – Material energy is called so because of divine connection and movement by

divine will (Ref. Vedas “nayam…”)

(d) Analogy of ‘Guna as rope’: Only a liberated person can rescue one who is bound

Only Krishna or His bona-fide representative can rescue one
Devotional service can help one gain release
Causeless mercy on surrendered soul – Krishna, out of paternal affection for the living entity, can order His energies to release the conditioned soul

(e) “Mam-eva” indicates surrender to only Krishna and not Brahma / Shiva (Because they are also

under material energy) etc. Only Vishnu is the master of maya

Ref. Vedas: One can transcend the modes only by understanding Krishna
Ref. Lord Shiva says: “Vishnu is the deliverer of liberation for everyone”

(f) Why Brahma / Shiva cannot help

They are almost on the level of Vishnu but they are incarnations of Rajo-guna and Tamo-guna
Brahma and Shiva are also under the influence of maya, only Vishnu is the master of Maya
SUMMARIZED THEME 7A
FOUR CATEGORIES OF ‘DUSKRITNAS’ (MISCREANTS)
1. ‘MUDHAS’ – Grossly foolish like hard working asses (‘beasts of burden’)
Attachment to the fruits – They are fruitive workers who want to enjoy the fruits of their labor by themselves and do not want to part with them for the Supreme
Does not know for whom he should work
Just like an ass works hard for his master but does not know for whom he works so hard
Does not know that karma is meant for ‘yajna’
Level of happiness
For them, destructible material gains are life’s all in all, although they enjoy a very small fraction of the fruits of their labor
Mudhas work hard but sleepless nights, no time for food; He suffers from ulcers, indigestion etc.
Similarly an ass is satisfied by filling his stomach by a bundle of grass, sleeping for a while under the fear of being beaten, and satisfying his sex appetite at the risk of being repeatedly kicked by the opposite party
No time to hear for immortality of soul
Analogy: swine eats night soil, not care for sweet meats

(c) Material energy is very powerful

It resists the unauthorized plans of the atheists and baffle the ‘planning commissions’
Position of material energy – It has no independent authority. Analogy: It works as the shadow moves in accordance with the movements of the object
Power of material energy to delude jiva
Atheist due to his godless temperament, cannot know how material energy works
Nor can he know the plan of the Supreme Lord
All his plans are baffled, even if they are materially learned – e.g. Hiranyakashipu and Ravana

(d) Meaning of ‘Duskritinah’ – They are atheistic plan-makers whose intelligence and efforts are

misdirected (‘krti’ means meritorious work)

(e) Four categories of Duskritnas are explained in the Summarized Theme 7A below

SUMMARIZED THEME 7A continued…
FOUR CATEGORIES OF ‘DUSKRITNAS’ (MISCREANTS)

2. ‘NARADHAMAS’ – Lowest of Mankind (Please note: 3 definitions are underlined below)

‘Nara’ means human being and ‘adhama’ means lowest
Different categories of human species
Uncivilized – Numerous lower forms of human life
Civilized – Those who have regulated principles of social, political and religious life
‘Naradhamas’ – Socially and politically developed but no religious principles

▪ Nor is religion without God religion (Purpose of religion is explained in the

next point)

Purpose of following religious principles – To know the Supreme Truth and man’s relation with Him
Ref. Bg. 7.7 – “There is no authority above Him, He is the Supreme Truth”
Civilized form of life – meant to revive man’s lost consciousness of his eternal relationship with the Supreme Truth
Naradhama – Whoever loses the chance of human life to revive their lost relationship falls into this category
Example of losing the chance – Baby in mother’s womb promises to worship Him after taking birth, but he forgets as soon as he gets out and falls into maya
Systems designed to revive the lost relationship with God
It is the duty of the guardians of the children to revive dormant consciousness in them
This is done by varnasrama system and 10 samskaras which are meant for purification and elevation
99.9% of population is Naradhama – Because they lack the Varnasrama system and purificatory samskaras
Effect of all powerful material energy on ‘Naradhamas’ – All their education is made null and void
Hope for Naradhamas – Mercy of devotees e.g., Jagai and Madhai delivered by Nityananda Prabhu
Vision of a true devotee – He sees all castes and species on the same platform (Bg. 5.18)
Recommendation of Lord Caitanya for Naradhamas
Can also be delivered by submissive hearing process (which they usually neglect)
Unfortunate condition of Naradhamas – They refuse to give aural reception to the messages of Godhead and thus Naradhamas neglect the prime duty of the human being

3. ‘MAYAYAPAHRTA JNANA’ – Knowledge stolen by illusory energy

Range of their knowledge is only devoted to material world.
Examples:
They are mostly very learned, e.g. philosophers, literary, poets; but are misguided and they disobey the Supreme Lord
Many mundane scholars of Bhagavad-gita also fall into this category because they consider Lord to be an ordinary human being

▪ Because they do not know that the blessed form of human life is designed

after the eternal and transcendental feature of the Supreme Lord

LINK BETWEEN TEXTS 7.15 & 7.16:

“Then who surrenders?”

Śrī Śaṅkarācārya Classical
Translation
7.15 Mudhah, the foolish; duskrtinah, evildoers, sinners; who are nara-adhamah, the most depraved among men; who are also apa-hrta-jnanah, deprived of, despoiled of (their) wisdom; mayaya, by Maya; and asritah, who resort to; asuram bhavam, demoniacal, ways, such as cruelty, untruthfulness, etc.; na, do not; prapadyante, take refuge; man, in Me, the supreme God.
Śrī Rāmānujācārya Classical
Translation
7.15 'Evil-doers', those who commit evil deeds, do not resort to Me. They are of four types, according to the degree of their evil deeds: (i) the foolish, (ii) the lowest of men, (iii) those persons deprived of knowledge by Maya, and (iv) those given to demoniac nature. 'The foolish' are those who have misconceived knowledge. True knowledge consists in understanding that the self is dependent on the Lord and exists for Him. But 'the foolish' think they are independent and also that all enjoyable things of the world are their own and for their enjoyment. 'The lowest of men' are those who are incapable of turning towards Me, even though My essential nature is known to them generally. 'Persons who are deprived of knowledge by Maya' are those who, though possessing knowledge about Me and My manifestations, are moved by deceitful reasonings to contend that such knowledge is inconsistent and impossible. 'Those of demoniac nature' are those who have positive knowledge about Myself and My manifestation but hate Me. The intensity of sinfulness in these types in the order in which they are successively placed.
Śrī Abhinavagupta Classical
Translation
7.15 Na mam etc. Those who do not take refuge with attention in Me, even while their body remains fit for the purpose, they are evil-doers and the basest of men, deluded, demoniac, i.e. given to darkness (ignorance). Hence, this is only the power of the trick-of-illusion.
Swami Sivananda Classical
Translation
7.15 The evil-doers and the deluded who are the lowest of men do not seek Me; they whose knowledge is destroyed by illusion follow the ways of demons.
Commentary

7.15 न not? माम् to Me? दुष्कृतिनः evildoers? मूढाः the deluded? प्रपद्यन्ते seek? नराधमाः the lowest of men?,मायया by Maya? अपहृतज्ञानाः deprived of knowledge? आसुरम् belonging to demons? भावम् nature? आश्रिताः having taken to.Commentary These three kinds of people have no discrimination between right and wrong? the Real and the unreal. They commit murder? robbery? theft and other kinds of atrocious actions. They speak untruth and injure others in a variety of ways. Those who follow the ways of the demons take the body as the Self like Vivochana and worship it with flowers? scents? unguents? nice clothes and palatable foods of various sorts. They are deluded souls. They try to nourish their body and do various sorts of evil actions to attain this end. Therefore they do not worship Me. Ignorance is the root cause of all these evils. (Cf.XVI.16and20)

Swami Gambhīrānanda Classical
Translation
7.15 The foolish evildoers, who are the most depraved among men, who are deprived of (their) wisdom by Maya, and who resort to demoniacal ways, do not take refuge in Me.
Shri Purohit Swami Classical
Translation
7.15 The sinner, the ignorant, the vile, deprived of spiritual perception by the glamour of Illusion, and he who pursues a godless life - none of them shall find Me.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)
Related verses
Concepts
BhavaDharmaMaya
Four kinds of impious people do not surrender to Me: the grossly foolish, the lowest of mankind, the deluded, the demoniac.
Practical Applications
  • Honestly check whether any of the four shadows your tendencies.
  • Don't disqualify yourself, but don't excuse the shadow either.
  • Address the shadow with discipline.
Reflection Questions
  • Which of the four shadows shows up in me at times?
  • What practice protects against it?

A diagnostic chart in a hospital lists not patients but kinds of illness. Kṛṣṇa here is the divine physician naming the four conditions in which the disease blocks the medicine entirely. He is not condemning; He is describing the resistance patterns. Read it as a mirror, not a verdict on others.

Hiraṇyakaśipu and Rāvaṇa

Two of the great āsuras of itihāsa illustrate the verse's last category — āsuraṁ bhāvam āśritāḥ. Hiraṇyakaśipu, after his austerities, declared himself God in his own kingdom and tortured his own son for refusing the worship. Rāvaṇa, despite being a Vedic scholar and a Śiva-devotee, used his learning to abduct another's wife and defy dharma.

Both had knowledge. Both had power. Both lacked surrender. The Bhāgavatam and Rāmāyaṇa show them as exact illustrations: capable, even formidable, yet structurally unable to bow. The verse explains why no preaching reached them — duṣkṛtinaḥ … na prapadyante.

📝 My note

Bhagavad-gītā 7.16

↗
चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ १६ ॥
catur-vidhā bhajante māṁ
[chatur-vidhaa bhajante maam]
janāḥ su-kṛtino ’rjuna
[janaah su-kritino ’rjuna]
ārto jijñāsur arthārthī
[aarto jijnaasur arthaarthee]
jñānī ca bharatarṣabha
[jnaanee cha bharatarshabha]
catuḥ - vidhāḥ — four kinds of bhajante — render services mām — unto Me janāḥ — persons su - kṛtinaḥ — those who are pious arjuna — O Arjuna ārtaḥ — the distressed jijñāsuḥ — the inquisitive artha - arthī — one who desires material gain jñānī — one who knows things as they are ca — also bharata - ṛṣabha — O great one amongst the descendants of Bharata .
Blended reading (Sanskrit + English inline)
catur-vidhā bhajante māṁ
catuḥ - vidhāḥ
four kinds of
bhajante
render services
mām
unto Me
janāḥ su-kṛtino ’rjuna
janāḥ
persons
su - kṛtinaḥ
those who are pious
ārto jijñāsur arthārthī
arjuna
O Arjuna
ārtaḥ
the distressed
jijñāsuḥ
the inquisitive
artha - arthī
one who desires material gain
jñānī ca bharatarṣabha
jñānī
one who knows things as they are
ca
also
bharata - ṛṣabha
O great one amongst the descendants of Bharata .
  • su - kṛtinaḥ — those who are pious
    Compound: su- (good) + kṛt (doer). The opposite of duṣkṛtinaḥ in 7.15. The two verses are a paired diagnostic: bad-doers don't surrender; good-doers do — and here are their four sub-types.
  • ārtaḥ — the distressed
    From √ṛ (to go, to be stricken). One who is afflicted, in pain, in danger. The most common entry-point to bhakti — and Kṛṣṇa explicitly honors it.
  • jijñāsuḥ — the inquisitive
    Desiderative of √jñā — 'one who wants to know.' The philosophical entry. Without distress, without need — just the wish to understand.
  • artha - arthī — one who desires material gain
    artha (wealth, purpose) + arthin (desirer-of). The transactional motive — coming to God for material benefit. Kṛṣṇa includes this in the pious list, which is itself a remarkable concession to human nature.
  • jñānī — one who knows things as they are
    From jñāna. The fully-informed seeker. Not jijñāsu (wanting to know) but jñānī (already knowing). The highest of the four, and the subject of the next two verses.
O best among the Bhāratas, four kinds of pious men begin to render devotional service unto Me – the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.
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)
Kṛṣṇa identifies four kinds of pious people who turn to Him: the distressed, the inquisitive, the wealth-seeker, and the genuine knower. All four are 'sukṛtinaḥ' — their varied motives are still good karma — and Kṛṣṇa welcomes each. Bhakti has many doors.
Further notes (विवरण · Vivaraṇa)
The classification is non-judgmental: even the wealth-seeker, if he turns to Kṛṣṇa, counts as sukṛtī. The list is ascending in purity — ārta (occasional, crisis-driven), arthārthī (purpose-driven), jijñāsu (intellectually serious), jñānī (already realizing). Each will be ranked in 7.17–18. The verse is foundational for Gauḍīya analyses of sakāma- vs niṣkāma-bhakti and underwrites a wide welcome for beginners.
Prose order (अन्वय · Anvaya)
हे अर्जुन! हे भरतर्षभ! सुकृतिनः चतुर्-विधाः जनाः मां भजन्ते — आर्तः जिज्ञासुः अर्थ-अर्थी ज्ञानी च ।
he arjuna! he bharatarṣabha! sukṛtinaḥ catur-vidhāḥ janāḥ māṃ bhajante — ārtaḥ jijñāsuḥ artha-arthī jñānī ca |
O Arjuna, O best of the Bharatas, four kinds of virtuous people worship Me: the distressed, the inquisitive, the seeker of wealth, and the person of knowledge.
Word split (पदच्छेद · Padaccheda)
चतुर्-विधाः भजन्ते मां जनाः सुकृतिनः अर्जुन । आर्तः जिज्ञासुः अर्थ-अर्थी ज्ञानी च भरतर्षभ ॥
catur-vidhāḥ bhajante māṃ janāḥ sukṛtinaḥ arjuna | ārtaḥ jijñāsuḥ artha-arthī jñānī ca bharatarṣabha ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
चतुर्-विधाः catur-vidhāḥ चतुर् + विध (adj.) bahuvrīhi cpd. (compound) nom.pl. (nominative plural)m. of four kinds
भजन्ते bhajante √भज् pres. (present) 3pl. ātm. (ātmanepada / middle voice) they worship / serve
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
जनाः janāḥ जन (m.) nom.pl. (nominative plural) people
सुकृतिनः sukṛtinaḥ सुकृतिन् (m.) nom.pl. (nominative plural) the virtuous / pious
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
आर्तः ārtaḥ आर्त (adj./p.p.p. (past passive participle)) nom.sg. (nominative singular)m. the afflicted
जिज्ञासुः jijñāsuḥ desid. (desiderative) of √ज्ञा → जिज्ञासु (adj.) nom.sg. (nominative singular)m. one wishing to know
अर्थ-अर्थी artha-arthī अर्थ + अर्थिन् (adj.) tatpuruṣa cpd. (compound) nom.sg. (nominative singular)m. seeker of wealth
ज्ञानी jñānī ज्ञानिन् (adj.) nom.sg. (nominative singular)m. knower / sage
च ca ind. (conj.) and
भरतर्षभ bharatarṣabha भरत + ऋषभ (m.) tatpuruṣa cpd. (compound) voc.sg. (vocative singular) O bull of the Bharatas

Unlike the miscreants, these are adherents of the regulative principles of the scriptures, and they are called su-kṛtinaḥ, or those who obey the rules and regulations of scriptures, the moral and social laws, and are, more or less, devoted to the Supreme Lord. Out of these there are four classes of men – those who are sometimes distressed, those who are in need of money, those who are sometimes inquisitive, and those who are sometimes searching after knowledge of the Absolute Truth. These persons come to the Supreme Lord for devotional service under different conditions. These are not pure devotees, because they have some aspiration to fulfill in exchange for devotional service. Pure devotional service is without aspiration and without desire for material profit. The Bhakti-rasāmṛta-sindhu (1.1.11) defines pure devotion thus: anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānu- śīlanaṁ bhaktir uttamā “One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.” When these four kinds of persons come to the Supreme Lord for devotional service and are completely purified by the association of a pure devotee, they also become pure devotees. As far as the miscreants are concerned, for them devotional service is very difficult because their lives are selfish, irregular and without spiritual goals. But even some of them, by chance, when they come in contact with a pure devotee, also become pure devotees. Those who are always busy with fruitive activities come to the Lord in material distress and at that time associate with pure devotees and become, in their distress, devotees of the Lord. Those who are simply frustrated also come sometimes to associate with the pure devotees and become inquisitive to know about God. Similarly, when the dry philosophers are frustrated in every field of knowledge, they sometimes want to learn of God, and they come to the Supreme Lord to render devotional service and thus transcend knowledge of the impersonal Brahman and the localized Paramātmā and come to the personal conception of Godhead by the grace of the Supreme Lord or His pure devotee. On the whole, when the distressed, the inquisitive, the seekers of knowledge, and those who are in need of money are free from all material desires, and when they fully understand that material remuneration has nothing to do with spiritual improvement, they become pure devotees. As long as such a purified stage is not attained, devotees in transcendental service to the Lord are tainted with fruitive activities, the search for mundane knowledge, etc. So one has to transcend all this before one can come to the stage of pure devotional service.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. Four types of religious persons worship Me, O Arjuna: the sufferer, the inquirer, the enjoyer and the jñānī.
Commentary

“Then, who worships You?” Four types worship Me. Those who follow the rules of varṇāśrama (sukṛtinaḥ), worship Me. Among them some desire relief from affliction, from calamities like sickness; some desire knowledge of ātmā or desire knowledge of scriptures with grammar; and some desire enjoyment in this life and the next with land, elephants, horses, women, gold and other such things. These persons worship Me. These three are sakāma gṛhasthas. The fourth type, the jñānī, a sannyāsī with pure heart who worships Me with devotion, is niṣkāma, without material desire. [Note: In this definition the jñānī does not have a desire for liberation. The devotee desiring liberation is mentioned at the end of the chapter as a sakāma-bhakta.] These four types of devotees, qualified for pradhānī bhūtā bhakti (in which bhakti is the principle component), have been enumerated. The first three types of persons have karma-miśra-bhakti. The fourth type has jñāna-miśra-bhakti. Later in the book, yoga-miśra-bhakti will also be described in verse like sarva dvārāni saṁyamya (BG 8.12). But kevalā bhakti, unmixed with karma or jñāna, was also described in the beginning of this chapter with the words mayyāsakta manaḥ pārtha (BG 7.1). Kevalā bhakti will also be described in the eighth chapter with ananya cetāḥ satatam (BG 8.14), in the ninth with mahātmānas tu mām pārtha (BG 9.13) and with ananyāś cintayanto mām (BG 9.22). The Lord describes these two types of bhakti, pradhānī bhūtā and kevalā bhakti, in the middle six chapters of the Gītā. A third type of bhakti, guṇī bhūtā bhakti (processes in which bhakti is a secondary element) is seen in the karmīs, jñānīs and yogīs, who predominantly desire results for their actions (bhukti and mukti). Because of the lack of predominance of bhakti, and instead a predominance of karma, jñāna or yoga, this guṇī bhūtā bhakti it is not classed as bhakti. As things should be classed by predominance of quality, these processes are classed as karma, jñāna and yoga, and the practitioners are not classed as bhaktas, but as karmīs, jñānīs or yogīs. The result of sakāma-karma is Svarga, the result of niṣkāma-karma is jñāna-yoga, and the result of jñāna and aṣṭāṅga-yoga is nirvāṇa mokṣa, impersonal liberation. The results of the two types of pradhānī bhūtā bhakti are described as follows. Among the types of pradhānī bhūtā bhakti, the first three are karma-miśra-bhakti, or sakāma-bhakti. The result of this bhakti is attainment of the respective desires (deliverance from suffering, attainment of scriptural knowledge with materialistic method, gain of material benefits). And after that, because the superior nature of their object of worship (the Lord), those devotees attain liberation in the form of sālokya (attaining the same planet) with predominance of happiness and powers (sukha and aiśvarya). And there is no fall down as in the case of exhausting enjoyment in Svarga as a result of karma. It will be said, “Those who worship Me come to Me.” (BG 9.25) The result of jñāna-miśra-bhakti, which is superior to the other three types, is śānta rati (bhāva), as in the case of Sanaka and others. Sometimes, because of exceptional mercy of the Lord and His devotee, the result of jñāna-miśra-bhakti is the supreme position of prema, as in the case of Śukadeva. If sakāma-bhakti (the first three types) becomes niṣkāma, without desires, the result is jñāna-miśra-bhakti, and the result of that jñāna-miśra-bhakti is as stated above (śānta-rati). Sometimes, those who have jñāna-miśra-bhakti or karma-miśra-bhakti attain prema in dāsya and higher rasas on their own (with no apparent association of devotees in this life), because of influence of association with devotees in previous lives. However, that prema is predominated by a mood of reverence (aiśvarya). The result of pure bhakti unmixed with jñāna, karma or yoga, called ananyā bhakti akiñcanā bhakti or uttamā bhakti, which has many types, is that one becomes an associate of the Lord with dāsya, sākhya, and other rasas. This is explained elaborately in the commentaries on the Bhāgavatam. As it is a matter related to the topic at hand, the distinctions in perfected bhakti have been briefly discussed. [Note: Though the topic is sādhana, the results of sādhya, prema, are also described here to illustrate the difference in the sādhanas.]

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. Four types of religious persons worship Me, O Arjuna: the sufferer, the inquirer, the enjoyer and the jñānī.
Commentary

“Then who surrenders to You?” Those who are actually learned (sukṛtinaḥ), who engage in their designated activities according to varṇāśrama, and have love for Me alone, worship Me. [Note: It would appear that these four types are all classed as pariniṣṭhita devotees. They worship the Lord alone, and also do prescribed duties but without much attachment. Even if they have material desires, they still only worship the Lord and no one else.] They are of four types. Some are afflicted by disaster (arthaḥ), such as pain from enemies. They desire to eliminate that suffering. Gajendra is an example of this type. Others desire knowledge of the nature of ātmā distinct from the body (jijñāsuḥ). Śaunaka is an example of this type. Ohers desire wealth such as kingdom (arthārthī). Dhruva is an example of this type. The jñānī already knows his self as ātmā, the part (śeṣa), and Me as paramātmā, the shelter of the part (śeṣī). Śuka is an example of this type. Of these, the first three are called sakāmaḥ, having desires. The jñānī however is niṣkāma, without desire. The inquisitive type is placed between the sufferer and the desirer of wealth in the sequence in the verse because of hope of the future presence of inquisitiveness in those two types.

Bhūrijana Dāsa Gauḍīya
Commentary

These four: (1) Artah, the distressed (ex. Gajendra); (2) Artha‑arthi, the desirous of wealth (ex. Druhva Maharaja) (3) Jijnasuh, the curious (ex. Saunaka Rsi) (4) Jnani, the one in search of knowledge (ex. Sukadeva Goswami, the Four Kumaras) Jijnasur, the curious, in this text, is mentioned in the middle of the 'artah' and the 'artha‑arthi', because these two must come to the platform of 'jijnasur' curiosity to actually make advancement towards surrender. They have to become curious about Krsna consciousness. The 'jijnasur' is inquisitive about the soul, about self‑ realization. He is interested in 'nyaya" or logic, or 'vyakarana' or sanskrit grammar. This is all in the category of 'jijnasur'. The 'artha‑arthi' the wants pleasure in this world or in the next. He is a sakama devotee. Actually, all the first three are sakama devotees because they have desires. The 'jnani' is a niskama devotee because he has no material desires. He desires knowledge of Krsna, then he surrenders to Krsna. The next text answers the question: Out of these four who is the best?

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

Describes Sukritinas, 4 kinds of pious peope who surrender unto the Lord

Focus of Learning

(a) Sukritinas – Defined as follows:

Pious people
Adherent of regulative principles of Scriptures
Follow moral and social laws
More or less devoted to the Supreme Lord

(b) 4 categories of Sukritinas (pious men)

Artah – Distressed
Artharthi – wealth seeker
Jijnasu – inquisitive
Jnani – One who desires knowledge of Absolute truth

(c) Are they pure devotees – No, because they have some aspiration to fulfil in exchange for

devotional service

(d) Pure devotional service explained

Render transcendental loving service favorably
Without desire for material profit or gain through fruitive activities or philosophical speculations

(e) Destiny of Sukritinas

They follow devotional service for above 4 reasons
In due course, they associate with pure devotees and get purified
Achieve pure devotional service (Ref. Bhakti Rasamrita Sindhu 1.1.11)
SUMMARIZED THEME 7A continued…
FOUR CATEGORIES OF ‘DUSKRITNAS’ (MISCREANTS)

4. ‘ASURAM BHAVAM ASRITAH’ – Envious towards God/Atheistic demons

Their arguments:
Supreme Lord can never descend in material world

▪ but, they are unable to give tangible reasons as to why Lord cannot descend

He is subordinate to impersonal features
Present illicit incarnations from factory of their brain
Yamunacarya’s comment on “knowing Supreme Personality of Godhead”
He is unknowable to persons involved with atheistic principles
Various proofs of Lord’s Supremacy

▪ Krishna – His uncommon qualities, features and activities

▪ Sastra – Confirmation by all the revealed scriptures in the quality of

goodness

▪ Sadhu – Acknowledgement by famous authorities on the transcendental

science

LINK BETWEEN TEXTS 7.16 & 7.17:

“Who is the best of the four pious people?”

Śrī Śaṅkarācārya Classical
Translation
7.16 Again, O Arjuna, foremost of the Bharata dynasty, caturvidhah, four classes; of janah, people; who are eminent among human beings and are pious in actions, and are sukrtinah, of virtuous deeds; bhajante, adore; mam, Me; artah, the afflicted-one who is overcome by sorrow, who is in distress, ['One who, being in distress and seeking to be saved from it, takes refuge (in Me).'] being over-whelmed by thieves, tigers, disease, etc.; jijnasuh, the seeker of Knowledge, who wants to know the reality of the Lord; artharthi, the seeker of wealth; and jnani, the man of Knowledge, [i.e. one who, already having intellectual knowledge, aspires for Liberation.] who knows the reality of Visnu.
Śrī Rāmānujācārya Classical
Translation
7.16 'Men of good deeds,' i.e., those who have meritorious Karmas to their credit, and who resort to Me and worship Me alone - they too are divided into four types according to the degrees of their good deeds, each subseent type being better than the preceding, because of the greatness of their good deeds and gradation in respect of their knowledge. (i) The 'distressed' is one who has lost his position in life and his wealth, and who wishes to regain them (ii) He who 'aspires for wealth' is one who desires for wealth which he has not till then attained. Between them the difference is very little, as both of them seek wealth. (iii) He 'who seeks after knowledge' is one who wishes to realise the real nature of the self (in Its pure state) as an entity different from the Prakrti. He is called 'one who seeks to secure knowledge,' because knowledge alone is the essential nature of the self. (iv) And the 'man of knowledge' is he who knows that, it is the essential nature of the self to find happiness only as the Sesa (subsidiary or liege) of the Lord, as taught in the text beginning with, 'But know that which is other than this (lower nature) to be the higher Prakrti' (7.5). Without stopping with the knowledge of the self as different from the Prakrti, he desires to attain the Lord. He thinks that the Lord alone is the highest aim to reach.
Śrī Abhinavagupta Classical
Translation
7.16 See Comment under 7.19
Swami Sivananda Classical
Translation
7.16 Four kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekr of knowledge, the seekr of wealth and the wise, O lord of the Bharatas.
Commentary

7.16 चतुर्विधाः four kinds? भजन्ते worship? माम् Me? जनाः people? सुकृतिनः virtuous? अर्जुन O Arjuna? आर्तः the distressed? जिज्ञासुः the seeker of knowledge? अर्थार्थी the seeker of wealth? ज्ञानी the wise? च and? भरतर्षभ O lord of the Bharatas.Commentary The distressed is he who is suffering from a chronic and incurable disease? he whose life is in jeopardy on account of earthake? volcanic eruption? thunder? attack by a dacoit or enemy or tiger? etc. When Draupadi and Gajendra were in great distress they worshipped the Lord. These are the instances of Aarta Bhakti.Jijnasu is the enirer. He is dissatisfied with this world. There is a void in his life. He always feels that sensual pleasure is not the highest form of happiness and there is yet pure eternal bliss unmixed with grief and pain? which is to be found within. Janaka and Uddhava were devotees of this type.Seeker of wealth is he who craves for money? wife? children? position? name and fame. Sugriva? Vibhishana? Upamanyu and Dhruva were all devotees of this type.The wise are the men of knowledge who have attained to Selfillumination. Sukadeva was a JnaniBhakta.Kamsa? Sishupala and Ravana thought of the Lord constantly on account of fear and hatred (VairaBhakti). Hence they are also regarded as devotees.Be devoted to God? whatever be your motive. Devotion will purify the motive in due course.

Swami Gambhīrānanda Classical
Translation
7.16 O Arjuna, foremost of the Bharata dynasty, four classes of people of virtuous deeds adore Me: the afflicted, the seeker of Knowledge, the seeker of wealth and the man of Knowledge.
Shri Purohit Swami Classical
Translation
7.16 O Arjuna! The righteous who worship Me are grouped by stages: first, they who suffer, next they who desire knowledge, then they who thirst after truth, and lastly they who attain wisdom.
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
Concepts
BhavaNirvana
Four kinds of pious people surrender to Me: the distressed, the desirers of wealth, the inquisitive, the seekers of the Absolute.
Practical Applications
  • Recognize that even imperfect motives bring people to Kṛṣṇa.
  • Don't disqualify yourself based on motivation.
  • Use whatever brings you, then let the motivation refine.
Reflection Questions
  • Which of the four am I right now?
  • Is my motivation refining over time?

Four people enter a temple at dawn: one weeping from a recent loss, one anxious about a failing business, one curious about what's inside, one simply seeking truth. All four cross the threshold. Kṛṣṇa does not turn anyone away for the reason they came. The threshold matters more than the motive — and the motive will refine inside.

Gajendra (distressed), Dhruva (artha-arthī), Uddhava (jijñāsu), Śukadeva (jñānī)

The Bhāgavatam offers one figure per category. Gajendra, the elephant king caught by a crocodile in a lake, surrendered in pure distress — ārtaḥ — and the Lord came running. Dhruva, the five-year-old prince, began austerities wanting a position higher than his father's — artha-arthī — and was given a position higher than the seven sages. Uddhava, the cousin, came inquiring — jijñāsu — and received the Uddhava-gītā as parting instruction. Śukadeva, born realized, was the jñānī, and spoke the entire Bhāgavatam to a dying king.

Four motives, four trajectories, one Lord. Kṛṣṇa accepted them all — and refined the lower motives into the higher as the relationship matured.

📝 My note

Bhagavad-gītā 7.17

↗
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय: ॥ १७ ॥
teṣāṁ jñānī nitya-yukta
[teshaam jnaanee nitya-yukta]
eka-bhaktir viśiṣyate
[eka-bhaktir vishishyate]
priyo hi jñānino ’tyartham
[priyo hi jnaanino ’tyartham]
ahaṁ sa ca mama priyaḥ
[aham sa cha mama priyah]
teṣām — out of them jñānī — one in full knowledge nitya - yuktaḥ — always engaged eka — only bhaktiḥ — in devotional service viśiṣyate — is special priyaḥ — very dear hi — certainly jñāninaḥ — to the person in knowledge atyartham — highly aham — I am saḥ — he ca — also mama — to Me priyaḥ — dear .
Blended reading (Sanskrit + English inline)
teṣāṁ jñānī nitya-yukta
teṣām
out of them
jñānī
one in full knowledge
nitya - yuktaḥ
always engaged
eka-bhaktir viśiṣyate
eka
only
bhaktiḥ
in devotional service
viśiṣyate
is special
priyo hi jñānino ’tyartham
priyaḥ
very dear
hi
certainly
jñāninaḥ
to the person in knowledge
atyartham
highly
ahaṁ sa ca mama priyaḥ
aham
I am
saḥ
he
ca
also
mama
to Me
priyaḥ
dear .
  • jñānī — one in full knowledge
    Recurring word from 7.16. Now isolated as the best of the four. Knowledge here means realized comprehension of Kṛṣṇa's actual position — not theoretical.
  • nitya - yuktaḥ — always engaged
    Compound: nitya (always) + yukta (linked, joined). Not occasional engagement. Continuous yoga — the practice does not lapse.
  • eka — only, exclusive
    One. The jñānī's devotion is not divided among many deities or causes. Pairs with bhakti to form the technical term aikāntika-bhakti — one-pointed devotion.
  • bhaktiḥ — devotional service
    From √bhaj (to share, to serve, to love). The first appearance of the word in the chapter — and significant that it appears not standalone but in compound with nitya-yukta and eka. The Gītā is building toward chapter 12's full bhakti-yoga.
  • priyaḥ — dear, very dear
    From √prī (to please, to love). The word appears twice in the verse — Kṛṣṇa is dear to the jñānī, and the jñānī is dear to Kṛṣṇa. Mutuality. Not the soul climbing up to a remote God; reciprocal love between two parties. This is the chapter's emotional core.
Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.
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)
Among the four classes, the jñānī shines highest: nitya-yukta (always linked in yoga) and eka-bhakti (devoted to Kṛṣṇa exclusively). The criterion is mutual love: 'I am exceedingly dear to him, and he is dear to Me.' Bhakti and jñāna here converge.
Further notes (विवरण · Vivaraṇa)
Note the jñānī here is not the bare advaitin but the one whose knowledge has matured into eka-bhakti — undivided devotion. The reciprocity (priyo … sa ca mama priyaḥ) is striking: Bhagavān, sovereign and self-sufficient, declares Himself moved by the devotee's love. This emotional intersubjectivity becomes a central Gauḍīya theme — cf. 12.13–20 for the inventory of qualities that make a devotee priya.
Prose order (अन्वय · Anvaya)
तेषां ज्ञानी नित्य-युक्तः एक-भक्तिः (सन्) विशिष्यते; हि अहं ज्ञानिनः अत्यर्थं प्रियः, सः च मम प्रियः (अस्ति) ।
teṣāṃ jñānī nitya-yuktaḥ eka-bhaktiḥ (san) viśiṣyate; hi ahaṃ jñāninaḥ atyarthaṃ priyaḥ, saḥ ca mama priyaḥ (asti) |
Of these, the knower — ever united and exclusively devoted — stands out; for I am exceedingly dear to the knower, and he is dear to Me.
Word split (पदच्छेद · Padaccheda)
तेषां ज्ञानी नित्य-युक्तः एक-भक्तिः विशिष्यते । प्रियः हि ज्ञानिनः अत्यर्थम् अहं सः च मम प्रियः ॥
teṣāṃ jñānī nitya-yuktaḥ eka-bhaktiḥ viśiṣyate | priyaḥ hi jñāninaḥ atyartham ahaṃ saḥ ca mama priyaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
तेषाम् teṣām तद् pron. (pronoun) gen.pl. (genitive plural)m. of these
ज्ञानी jñānī ज्ञानिन् (adj.) nom.sg. (nominative singular)m. the knower
नित्य-युक्तः nitya-yuktaḥ नित्य + युक्त p.p.p. (past passive participle) nom.sg. (nominative singular)m., karmadhāraya cpd. (compound) ever united
एक-भक्तिः eka-bhaktiḥ एक + भक्ति (f.) bahuvrīhi cpd. (compound) nom.sg. (nominative singular)m. one whose devotion is undivided
विशिष्यते viśiṣyate वि+√शिष् pass. (passive) pres. (present) 3sg. is distinguished / excels
प्रियः priyaḥ प्रिय (adj.) nom.sg. (nominative singular)m. dear
हि hi ind. (causal) for
ज्ञानिनः jñāninaḥ ज्ञानिन् (adj.) gen.sg. (genitive singular)m. to the knower
अत्यर्थम् atyartham ind. (adv.) exceedingly
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
सः saḥ तद् pron. (pronoun) nom.sg. (nominative singular)m. he
च ca ind. (conj.) and
मम mama अस्मद् pron. (pronoun) gen.sg. (genitive singular) to Me

Free from all contaminations of material desires, the distressed, the inquisitive, the penniless and the seeker after supreme knowledge can all become pure devotees. But out of them, he who is in knowledge of the Absolute Truth and free from all material desires becomes a really pure devotee of the Lord. And of the four orders, the devotee who is in full knowledge and is at the same time engaged in devotional service is, the Lord says, the best. By searching after knowledge one realizes that his self is different from his material body, and when further advanced he comes to the knowledge of impersonal Brahman and Paramātmā. When one is fully purified, he realizes that his constitutional position is to be the eternal servant of God. So by association with pure devotees the inquisitive, the distressed, the seeker after material amelioration and the man in knowledge all become themselves pure. But in the preparatory stage, the man who is in full knowledge of the Supreme Lord and is at the same time executing devotional service is very dear to the Lord. He who is situated in pure knowledge of the transcendence of the Supreme Personality of God is so protected in devotional service that material contamination cannot touch him.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
17. Of these four types, the jñānī, who is constantly engaged in thinking of Me, who is practicing bhakti alone, is the best. I am cherished by that jñānī, and he is cherished by Me.
Commentary

Among these four types who are qualified with bhakti (those with pradhānī bhūtā bhakti), who is the best? Among them the jñānī is the best. He is absorbed in Me constantly (nitya-yukta). This means that because his consciousness has been brought under control by practice of jñāna, he has full concentration in the mind. The other three types do not have this quality. “But does the jñānī just worship you out of fear that his jñāna will be ineffective without bhakti?” No, he has a predominance of bhakti (eka-bhaktiḥ), not like other jñānīs who have a predominance of jñāna; or the meaning can be “He has great attachment to the process of bhakti alone, and is a jñānī in name only.” I, in the form of Śyāmasundara, am exceedingly (atyartham) dear to such a jñānī. He cannot give Me up either in the stage of sādhana or perfection. I also hold him very dear. This is according to the reasoning that I respond to the devotee in proportion to his amount of surrender to Me.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
17. Of these four types, the jñānī, who is constantly engaged in thinking of Me, who is practicing bhakti alone, is the best. This jñānī loves only Me and I love only him.
Commentary

Among these four, the jñānī is considered the best. He is the best because he is nitya yuktaḥ and eka bhaktiḥ. Having given up desires such as getting relief from suffering, getting wealth or getting knowledge of ātmā, he is serving Me constantly (nitya yukta). The others engage in service as long as they attain their desires. The jñānī has unmotivated devotion only to Me (eka bhaktiḥ). The others engage in devotion to Me because I fulfill their desires. Therefore the jñānī is the best. I am the object of love for the jñānī. He, immersed in the nectar ocean of love for Me, does not seek anything else. The word atyartha (excessively) indicates that he limits himself only to love of Me, since I am endowed with qualities like omniscience and unlimited powers, which no one can completely describe. And this jñānī is the object of affection for Me, according to the rule ye yathā mām prapadyante: as they surrender to Me I respond accordingly. (BG 4.11) I also am limited to loving only him.

Bhūrijana Dāsa Gauḍīya
Commentary

The reason why the 'jnani' is the best is because those three: the artah, jijnasur and artharthi, they pretend to practice devotional service as long as their desires aren't fulfilled. But as soon as their desires are fulfilled, they have the tendency to turn their back on Krsna and give up devotional service. But the jnani has no material desires ‑ therefore, because his tendency is to be continuous, he is the best. He is 'eka‑bhakta' ‑ he is only interested in devotional service. Therefore he is special. And because he loves Krsna, Krsna loves him. Baladeva Vidhyabhusana comments that the 'jnani' not only is the best but Krsna is not only satisfied to say that he is the best ‑ He further opens His heart and says: "Mama priyah!" ‑ "He is very dear to Me!" Because he has no other desires and is surrendering to Krsna in the mood of devotion. One may think: ' O, the jnani is very wonderful, obvious he is taking to devotional service and the others three, they are low class.' Does that mean that the other three aren't dear to Krsna? Krsna's answer is,

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

Wise (Jnani) is the best, because he is:

In full knowledge of the Absolute Truth, and free of material desires
Engages in pure devotional service; Lord is very dear to him and he is dear to the Lord
When one is in pure knowledge of the transcendence of the Supreme Lord, material contamination cannot touch him (study purport)

LINK BETWEEN TEXTS 7.17 & 7.18: After hearing Text 7.17 one may conclude that the three karma-

mishra-bhaktas are insignificant and only a jnani is important. Anticipating this, Krishna speaks Text 7.18

Śrī Śaṅkarācārya Classical
Translation
7.17 Tesam, of them, among the four; jnani, the man of Knowledge, the knower of Reality, is nitya-yuktah, endowed with constant steadfastness as a result of being a knower of Reality; and he also becomes eka-bhaktih, endowed with one-pointed devotion, because he finds no one else whom he can adore. Conseently, that person of one-pointed devotion visisyate, excels, becomes superior, i.e. he surpasses (the others). Hi, since; I, the Self, am priyah, dear; jnaninah, to the man of Knowledge; therefore aham, I; am atyartham, very much; priyah, dear to him. It is indeed a well known fact in the world that the Self is dear. The meaning, therefore, is that Vasudeva, being the Self of the man of Knowledge, is dear to him. And sah, he, the man of Knowledge, being the very Self of Me who am Vasudeva; is very much priyah, dear; mama, to Me. 'If that be so, then the other three-the afflicted and the others-are not dear to Vasudeva?' 'This is not so!' 'What then?'
Śrī Rāmānujācārya Classical
Translation
7.17 Of these four, 'the man of knowledge' is the foremost. Why? Because of being ever with Me in Yoga and devoted to the One only. To the man of knowledge the attainment of Myself being the only end in view, he is ever with Me. As for the others, they contemplate on Me only until the fulfilment of their desires. But to the man of knowledge, there is single-minded devotion to Me only. Unlike him, the others, want only the objects of their desire and they are devoted to Me only as a means for gaining them. Hence he, the man of knowledge, alone is the foremost. Further I am very dear to the man of knowledge. Here the term 'artha' in relation to the expression 'athyartham' denotes 'what cannot be expressed adeately.' That is, even I, the omniscient and omnipotent, is unable to express how much I am dear to the Jnanin, since there is no such limit as 'this much' for this love. Such is the meaning. As in the case of Prahlada, the foremost among men of knowledge, it is said: 'But he with his thoughts firmly fixed on Krsna while being bitten by the great serpents, felt no pain from the wounds, being immersed in rapturous recollections of Him' (V. P., 1.17.39). I reciprocate this love infinitely.
Śrī Abhinavagupta Classical
Translation
7.17 See Comment under 7.19
Swami Sivananda Classical
Translation
7.17 Of them the wise, ever steadfast and devoted to the One, excels (is the best); for I am exceedingly dear to the wise and he is dear to Me.
Commentary

7.17 तेषाम् of them? ज्ञानी the wise? नित्ययुक्तः ever steadfast? एकभक्तिः whose devotion is to the One? विशिष्यते excels? प्रियः dear? हि verily? ज्ञानिनः of the wise? अत्यर्थम् exceedingly? अहम् I? सः he? च and? मम of Me? प्रियः dear.Commentary Ekabhaktih means unswerving? singleminded devotion to the Supreme Being.The JnaniBhakta is beyond all cults or creeds or formal religion or rules of society. As the wise man is constantly harmonised and as he is devoted to the One? he is regarded as superior to all the other devotees. As I am his very Self or Antaratma? I am extremely dear to him. Everybody loves his own Self most. The Self is very dear to everybody. The wise man is My very Self and he is ear to Me also. (Cf.II.49IX.29XII.14?17and19)

Swami Gambhīrānanda Classical
Translation
7.17 Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me.
Shri Purohit Swami Classical
Translation
7.17 Of all of these, he who has gained wisdom, who meditates on Me without ceasing, devoting himself only to Me, he is the best; for by the wise man I am exceedingly beloved and the wise man, too, is beloved by Me.
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
Of these, the one in knowledge, always engaged in My exclusive devotional service, is the best — for I am very dear to him, and he is dear to Me.
Practical Applications
  • Aim for knowledge-grounded exclusive devotion.
  • Cultivate the mutual dearness — His to you, yours to Him.
  • Don't settle for transactional motivation.
Reflection Questions
  • What exclusivity of devotion am I withholding?
  • Where do I feel the mutual dearness?

Among four lamps lit before the deity, one is fed with the purest oil and never extinguished. The other three flicker, depending on the wind of their motive. Kṛṣṇa says the steady lamp — knowledge fused with constant devotion — is the dearest. He singles out not the brightest moment but the unbroken flame.

Śuka's silent walk

Śukadeva Gosvāmī, born already realized, walked naked through villages absorbed in the beauty of Kṛṣṇa, neither speaking nor noticing the world. When his father Vyāsa called after him, the trees answered — for Śuka's mind was wholly given over to the Supreme Person, not to anything around him.

The Bhāgavatam introduces him this way. Viśvanātha Cakravartī Ṭhākura notes that though Śuka began on the impersonal Brahman platform, he was drawn down by hearing Kṛṣṇa's pastimes from Vyāsa, and from then on his jñāna lived inside bhakti. He chose to speak only once, for seven days, to dying Parīkṣit — and spoke the Bhāgavatam. Knowledge that found its outlet in service to Kṛṣṇa. The verse's exact type.

📝 My note

Bhagavad-gītā 7.18

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उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ १८ ॥
udārāḥ sarva evaite
[udaaraah sarva evaite]
jñānī tv ātmaiva me matam
[jnaanee tv aatmaiva me matam]
āsthitaḥ sa hi yuktātmā
[aasthitah sa hi yuktaatmaa]
mām evānuttamāṁ gatim
[maam evaanuttamaam gatim]
udārāḥ — magnanimous sarve — all eva — certainly ete — these jñānī — one who is in knowledge tu — but ātmā eva — just like Myself me — My matam — opinion āsthitaḥ — situated saḥ — he hi — certainly yukta - ātmā — engaged in devotional service mām — in Me eva — certainly anuttamām — the highest gatim — destination .
Blended reading (Sanskrit + English inline)
udārāḥ sarva evaite
udārāḥ
magnanimous
sarve
all
eva
certainly
ete
these
jñānī tv ātmaiva me matam
jñānī
one who is in knowledge
tu
but
ātmā eva
just like Myself
me
My
matam
opinion
āsthitaḥ sa hi yuktātmā
āsthitaḥ
situated
saḥ
he
hi
certainly
yukta - ātmā
engaged in devotional service
mām
in Me
mām evānuttamāṁ gatim
eva
certainly
anuttamām
the highest
gatim
destination .
  • udārāḥ — magnanimous, noble
    All four kinds of seekers are noble — Kṛṣṇa is careful to honor each. The verse does not demote three to lift one. The udāra of all is preserved before the special status of the jñānī is named.
  • ātmā eva — just like Myself
    ātmā (self) + eva (verily). The astonishing phrase. The jñānī is identified with Kṛṣṇa's own self — not in advaita's monistic sense, but in the sense of belonging to Him as a limb to a body.
  • matam — opinion
    From √man (to think). Kṛṣṇa's own opinion — His direct verdict. The word marks this as personal testimony from the Supreme, not a general teaching.
  • yukta - ātmā — engaged in devotional service, whose self is linked
    Compound: yukta (linked) + ātmā (self). The whole self is yoked — not just intellect or sentiment. Total alignment of the inner person with Him.
  • gatim — destination
    From √gam (to go). Literally 'a going,' hence destination. Coupled in the verse with anuttamām (highest), it names the goal as Kṛṣṇa Himself — the soul's terminal stop. The verse pairs the highest destination with the closest relationship; they are the same thing.
All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.
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)
All four kinds are 'noble' (udāra) for turning to Kṛṣṇa, but the jñānī is extraordinary — Kṛṣṇa calls him 'My very Self.' Why? Because with disciplined inner instrument he has settled into Kṛṣṇa Himself as the supreme goal, not Kṛṣṇa as a means to anything else.
Further notes (विवरण · Vivaraṇa)
Ātmaiva me — 'My very Self' — is one of the Gītā's most intimate claims. It is not metaphysical identity (the jīva does not become Kṛṣṇa) but consummate affection: the devotee becomes inseparable from the Lord in heart. Anuttamāṁ gatim (highest destination) signals that bhakti is not propaedeutic to mokṣa but is its highest form. Cf. BG 12.7 (samuddhartā mṛtyu-saṁsāra-sāgarāt).
Prose order (अन्वय · Anvaya)
एते सर्वे एव उदाराः, ज्ञानी तु आत्मा एव — मे मतम्; हि युक्त-आत्मा सः माम् एव अनुत्तमां गतिम् आस्थितः ।
ete sarve eva udārāḥ, jñānī tu ātmā eva — me matam; hi yukta-ātmā saḥ mām eva anuttamāṃ gatim āsthitaḥ |
All of these are noble indeed, but the knower is My very Self — this is My view; for with disciplined self, he is established in Me alone as the highest goal.
Word split (पदच्छेद · Padaccheda)
उदाराः सर्वे एव एते ज्ञानी तु आत्मा एव मे मतम् । आस्थितः सः हि युक्त-आत्मा माम् एव अनुत्तमां गतिम् ॥
udārāḥ sarve eva ete jñānī tu ātmā eva me matam | āsthitaḥ saḥ hi yukta-ātmā mām eva anuttamāṃ gatim ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
उदाराः udārāḥ उदार (adj.) nom.pl. (nominative plural)m. noble / magnanimous
सर्वे sarve सर्व (adj.) nom.pl. (nominative plural)m. all
एव eva ind. (emph.) indeed
एते ete एतद् pron. (pronoun) nom.pl. (nominative plural)m. these
ज्ञानी jñānī ज्ञानिन् (adj.) nom.sg. (nominative singular)m. the knower
तु tu ind. (contrast.) but
आत्मा ātmā आत्मन् (m.) nom.sg. (nominative singular) Self
मे me अस्मद् pron. (pronoun) gen.sg. (genitive singular) My
मतम् matam √मन् p.p.p. (past passive participle) nom.sg. (nominative singular)n. view / opinion
आस्थितः āsthitaḥ आ+√स्था p.p.p. (past passive participle) nom.sg. (nominative singular)m. firmly established
सः saḥ तद् pron. (pronoun) nom.sg. (nominative singular)m. he
हि hi ind. (causal) for
युक्त-आत्मा yukta-ātmā युक्त p.p.p. (past passive participle) + आत्मन् (m.) bahuvrīhi cpd. (compound) nom.sg. (nominative singular)m. of disciplined self
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
अनुत्तमाम् anuttamām अनुत्तम (adj.) acc.sg. (accusative singular)f. highest, unsurpassed
गतिम् gatim गति (f.) acc.sg. (accusative singular) goal / destination

It is not that devotees who are less complete in knowledge are not dear to the Lord. The Lord says that all are magnanimous because anyone who comes to the Lord for any purpose is called a mahātmā, or great soul. The devotees who want some benefit out of devotional service are accepted by the Lord because there is an exchange of affection. Out of affection they ask the Lord for some material benefit, and when they get it they become so satisfied that they also advance in devotional service. But the devotee in full knowledge is considered to be very dear to the Lord because his only purpose is to serve the Supreme Lord with love and devotion. Such a devotee cannot live a second without contacting or serving the Supreme Lord. Similarly, the Supreme Lord is very fond of His devotee and cannot be separated from him. In the Śrīmad-Bhāgavatam (9.4.68) , the Lord says: sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham mad-anyat te na jānanti nāhaṁ tebhyo manāg api “The devotees are always in My heart, and I am always in the hearts of the devotees. The devotee does not know anything beyond Me, and I also cannot forget the devotee. There is a very intimate relationship between Me and the pure devotees. Pure devotees in full knowledge are never out of spiritual touch, and therefore they are very much dear to Me.”

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
18. They are all exalted, but the jñānī is My soul, because he is firmly convinced that I alone am the highest goal. That is My opinion.
Commentary

“Then, that means that the other three are not dear to You?” No, they are all dear to Me. Those who worship Me, accepting objects they have desired, but which I wanted to give them anyway, are certainly dear to Me, who have affection for My devotees. This is because I give generously to them. But the jñānī is Myself. He worships Me and does not desire anything at all from Me, neither Svarga nor mokṣa. Thus I am dependent on him: he is My soul. This is My opinion. This is because he is firmly convinced (asthitaḥ) that I alone in the form of Syāmasundara, not My impersonal aspect as brahma-nirvāṇa, am the highest goal (anuttamāṁ gatim) to be attained. The jñānī, who has a predominance of bhakti and no material desires, is considered by the affectionate Lord as His own self. But the kevalā bhakta, the pure devotee, is considered by the Lord to be dearer than His very self. na tathā me priyatama ātma-yonir na śaṅkaraḥ na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān My dear Uddhava, neither Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa, the goddess of fortune nor indeed My own self are as dear to Me as you are.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
18. They are all exalted, but the jñānī is My soul, because he remains firmly fixed in devotion to Me, taking Me as the highest goal. That is My opinion.
Bhūrijana Dāsa Gauḍīya
Commentary

Krsna is affectionate to all of them. But Krsna is glorifying specially the jnani who comes to Him, not desiring anything except being situated in Krsna's lotus feet. Viswanatha C.Thakura comments: 'But the jnani is most dear. Krsna says: he is like My own body or Myself. He is more dear to Me than My own body. He is even more dear than Siva, Balarama, Pradyumna or Rukminidevi. But although this pure devotee is as dear to Me as My own Self, My prema‑bhakta devotee is more dear to Me then My own Self." Next question is: how long does it take to such a jnani before he attains 'prema'?

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

Wise is the best, but, all are mahatma/magnanimous, because, “all come to Him for fulfillment of

desires”

LINK BETWEEN TEXTS 7.18 & 7.19: After many life-times one comes to the level of full knowledge that

Supreme Personality of Godhead is the ultimate goal of spiritual realization

Focus of Learning

(a) All are magnanimous because anyone who comes to the Lord for any purpose is called a Mahatma

or great soul

(b) Devotees wanting some benefit out of devotional service are accepted by the Lord – Because

there is an exchange of affection

(c) Devotee in full knowledge is very dear to the Lord – Because his only purpose is to serve the

Supreme Lord with love and devotion

Cannot live a second without serving the Supreme Lord
Supreme Lord is very fond of his devotee and cannot be separated from him
Ref. SB 9.4.68: “sadhavo hrdayam...”

(d) Conclusion of 7.17 – 7.18: Intimate relationship between Krishna and pure devotees

The devotees are always in My heart and I am always in their heart
Devotee does not know anything beyond Me and I cannot forget the devotee

(f) At what stage do these four Sukritinas become pure devotees

When they are free from all material desires
When they fully understand that material remuneration has nothing to do with spiritual improvement

(g) What is the hope for miscreants in regard to devotional service

For them devotional service is very difficult – because their lives are selfish, irregular and without spiritual goals
Is there any hope any time – If by chance they come in contact with a pure devotee, they also become pure devotees
Śrī Śaṅkarācārya Classical
Translation
7.18 Sarve, ete, all of these three, without exception; are eva, indeed, udarah, noble, i.e.; they are verily dear to Me. For, no devotee of Mine can become disagreeable to Me who am Vasudeva. But the man of Knowledge becomes very much dear. This is the difference. Why is this so? In answer the Lord says: Tu but; jnani, the man of Knowledge; is atma eva, the very Self, not different from Me. This is me, My; matam, opinion, conviction. Hi, for; yuktatma, with a steadfast mind-having his mind absorbed in the idea, 'I am verily Vasudeva, the Lord, and none else', that man of Knowledge asthitah, is set on the path leading to, he is engaged in ascending to, going to; mam eva, Me alone, to the supreme Brahman; who am the anuttamam gatim, super-excellent Goal to be reached. The man of Knowledge is being eulogized again:
Śrī Rāmānujācārya Classical
Translation
7.18 Because they worship Me alone, all these are generous i.e., benefactors. For, those who receive from Me anything, however small they are, I consider them as contributing everything to Me (and thus as benefactors). But I deem the man of knowledge to be My very self. I consider Myself as depending on him for My support. Why is it so? Because this person considers Me to be the highest and finds it impossible to support himself without Me; I also find it impossible to be without him. Thus, verily, he is My self. The attainment of this state of mind reires innumerable auspicious births. It is attained after gaining the knowledge of the real nature of the self and the self feels that Its happiness consists in being a dependant (Sesa) of Myself.
Śrī Abhinavagupta Classical
Translation
7.18 See Comment under 7.19
Swami Sivananda Classical
Translation
7.18 Noble indeed are all these; but I deem the wise man as My very Self; for, steadfast in mind he is established in Me alone as the supreme goal.
Commentary

7.18 उदाराः noble? सर्वे all? एव surely? एते these? ज्ञानी the wise? तु but? आत्मा Self? एव very? मे My? मतम् opinion? आस्थितः is established? सः he? हि verily? युक्तात्मा steadfastminded? माम् Me? एव verily? अनुत्तमाम्,the supreme? गतिम् goal.Commentary Are not the other three kinds of devotees dear to the Lord They are. They are all noble souls. But the wise man is exceedingly dear because he has a steady mind he has fixed his mind on Brahman. He does not want any worldly object? but only the Supreme Being. He seeks Brahman alone as the supreme goal. He practises Ahamgraha Upasana (meditation on the Self as the all). He tries to realise that he is identical with the Supreme Self. Therefore I regard a wise man as My very Self. (Cf.II.49)

Swami Gambhīrānanda Classical
Translation
7.18 All of these, indeed, are noble, but the man of Knowledge is the very Self. (This is) My opinion. For, with a steadfast mind, he is set on the path leading to Me alone who am the super-excellent Goal.
Shri Purohit Swami Classical
Translation
7.18 Noble-minded are they all, but the wise man I hold as my own Self; for he, remaining always at peace with Me, makes me his final goal.
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
Concepts
Nirvana
All these are noble, but I consider the one in knowledge to be My very Self — fixed in Me, he attains the supreme destination.
Practical Applications
  • Recognize the dignity of the knowledge-grounded devotee.
  • Cultivate fixed-in-Me consciousness.
  • Trust that this fixity is itself the destination.
Reflection Questions
  • What is fixity of devotion in concrete terms?
  • Where am I unfixed?

All four people who came to the king in chapter 16 are honoured guests. But one of them — the one who arrived knowing the king's full character and seeking nothing but the king himself — is treated not as a guest but as the king's own household. Kṛṣṇa says: ātmaiva me matam. He is My own self.

Uddhava as the second Self

Kṛṣṇa, before His departure from this world, sent away most of His associates but kept Uddhava. He told him the parting Uddhava-gītā (Bhāgavatam, eleventh canto). And He said something extraordinary: Uddhava, you are not different from Me; My instructions to the world I give through you.

The verse's principle in flesh. Uddhava was the jñānī fixed in Kṛṣṇa. Kṛṣṇa called him ātmā — Myself — and entrusted him with the final teaching. The destination (mām evānuttamāṁ gatim) was not a future place; for Uddhava it was already the present relationship.

📝 My note

Bhagavad-gītā 7.19

↗
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: ॥ १९ ॥
bahūnāṁ janmanām ante
[bahoonaam janmanaam ante]
jñānavān māṁ prapadyate
[jnaanavaan maam prapadyate]
vāsudevaḥ sarvam iti
[vaasudevah sarvam iti]
sa mahātmā su-durlabhaḥ
[sa mahaatmaa su-durlabhah]
bahūnām — many janmanām — repeated births and deaths ante — after jñāna - vān — one who is in full knowledge mām — unto Me prapadyate — surrenders vāsudevaḥ — the Personality of Godhead, Kṛṣṇa sarvam — everything iti — thus saḥ — that mahā - ātmā — great soul su - durlabhaḥ — very rare to see .
Blended reading (Sanskrit + English inline)
bahūnāṁ janmanām ante
bahūnām
many
janmanām
repeated births and deaths
ante
after
jñānavān māṁ prapadyate
jñāna - vān
one who is in full knowledge
mām
unto Me
prapadyate
surrenders
vāsudevaḥ sarvam iti
vāsudevaḥ
the Personality of Godhead, Kṛṣṇa
sarvam
everything
iti
thus
sa mahātmā su-durlabhaḥ
saḥ
that
mahā - ātmā
great soul
su - durlabhaḥ
very rare to see .
  • bahūnām — many
    Genitive plural of bahu — 'of many.' Modifies janmanām (births). The verse explicitly names the multi-life arc. Surrender is not first-life work for most. The Gītā does not flatter the seeker about quick results.
  • jñāna - vān — one who is in full knowledge
    Possessive suffix -vān: 'possessing knowledge.' Same jñānī of 7.17–18. The chapter has now climbed: from being-pious (7.16) to being-engaged (7.17) to being-the-Lord's-own (7.18) to surrendering as the final knowing (7.19).
  • prapadyate — surrenders
    Same verb as 7.14 — prapadyante. Surrender is named twice in this chapter as the decisive act. There it crosses māyā; here it culminates the entire knowledge-journey.
  • vāsudevaḥ — the Personality of Godhead, Kṛṣṇa
    Patronymic: 'son of Vasudeva.' Kṛṣṇa's name in His Mathurā–Dvārakā manifestation. Coupled in the verse with sarvam iti — 'is everything, thus' — it contains Caitanya Vaiṣṇavism in seed: the wise see Kṛṣṇa as the all-source, in and behind everything.
  • su - durlabhaḥ — very rare to see
    Compound: su- (very) + dur- (difficult) + labha (obtainable). Doubled emphasis on rarity. Such a mahātmā is not produced by any system; he is su-durlabha — a once-in-many-generations event.
After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
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 supreme jñānī of the previous verses is now identified: one who, after many lifetimes of seeking, finally awakens to 'Vāsudeva is all' and surrenders. Kṛṣṇa candidly calls such a soul rare — a confession that genuine śaraṇāgati is the fruit of an extended biography.
Further notes (विवरण · Vivaraṇa)
Vāsudevaḥ sarvam iti is the mature jñānī's recognition: not 'I am Brahman' but 'Vāsudeva is everything' — an integration of immanence and supremacy. Bahūnāṁ janmanām ante is a humbling pedagogy: the jñānī's rarity is not aristocratic but biographical, the accumulated saṁskāra of many lifetimes. Su-durlabhaḥ contrasts with the open welcome of 7.16's four — the destination is rare even when the path is wide.
Prose order (अन्वय · Anvaya)
बहूनां जन्मनाम् अन्ते ज्ञानवान् 'वासुदेवः सर्वम्' इति मां प्रपद्यते; सः महात्मा सु-दुर्लभः (अस्ति) ।
bahūnāṃ janmanām ante jñānavān 'vāsudevaḥ sarvam' iti māṃ prapadyate; saḥ mahātmā su-durlabhaḥ (asti) |
After many births, one possessed of knowledge surrenders to Me, realizing 'Vāsudeva is everything.' Such a great soul is very rare.
Word split (पदच्छेद · Padaccheda)
बहूनां जन्मनाम् अन्ते ज्ञानवान् मां प्रपद्यते । वासुदेवः सर्वम् इति सः महात्मा सु-दुर्लभः ॥
bahūnāṃ janmanām ante jñānavān māṃ prapadyate | vāsudevaḥ sarvam iti saḥ mahātmā su-durlabhaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
बहूनाम् bahūnām बहु (adj.) gen.pl. (genitive plural)n. of many
जन्मनाम् janmanām जन्मन् (n.) gen.pl. (genitive plural) of births
अन्ते ante अन्त (m.) loc.sg. (locative singular) at the end
ज्ञानवान् jñānavān ज्ञानवत् (adj.) nom.sg. (nominative singular)m. one possessing knowledge
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
प्रपद्यते prapadyate प्र+√पद् pres. (present) 3sg. ātm. (ātmanepada / middle voice) surrenders / takes refuge
वासुदेवः vāsudevaḥ वासुदेव (m.) nom.sg. (nominative singular) Vāsudeva (Kṛṣṇa)
सर्वम् sarvam सर्व (adj.) nom.sg. (nominative singular)n. everything / all
इति iti ind. (quotative) thus
सः saḥ तद् pron. (pronoun) nom.sg. (nominative singular)m. he
महात्मा mahātmā महत् + आत्मन् (m.) bahuvrīhi cpd. (compound) nom.sg. (nominative singular)m. great soul
सु-दुर्लभः su-durlabhaḥ सु + दुर्लभ (adj.) nom.sg. (nominative singular)m., karmadhāraya cpd. (compound) very rare to find

The living entity, while executing devotional service or transcendental rituals after many, many births, may actually become situated in transcendental pure knowledge that the Supreme Personality of Godhead is the ultimate goal of spiritual realization. In the beginning of spiritual realization, while one is trying to give up one’s attachment to materialism, there is some leaning towards impersonalism, but when one is further advanced he can understand that there are activities in the spiritual life and that these activities constitute devotional service. Realizing this, he becomes attached to the Supreme Personality of Godhead and surrenders to Him. At such a time one can understand that Lord Śrī Kṛṣṇa’s mercy is everything, that He is the cause of all causes, and that this material manifestation is not independent from Him. He realizes the material world to be a perverted reflection of spiritual variegatedness and realizes that in everything there is a relationship with the Supreme Lord Kṛṣṇa. Thus he thinks of everything in relation to Vāsudeva, or Śrī Kṛṣṇa. Such a universal vision of Vāsudeva precipitates one’s full surrender to the Supreme Lord Śrī Kṛṣṇa as the highest goal. Such surrendered great souls are very rare. This verse is very nicely explained in the Third Chapter (verses 14 and 15) of the Śvetāśvatara Upaniṣad: sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt sa bhūmiṁ viśvato vṛtvā- tyātiṣṭhad daśāṅgulam puruṣa evedaṁ sarvaṁ yad bhūtaṁ yac ca bhavyam utāmṛtatvasyeśāno yad annenātirohati “Lord Viṣṇu has thousands of heads, thousands of eyes and thousands of feet. Entirely encompassing the whole universe, He still extends beyond it by ten fingers’ breadth. He is in fact this entire universe. He is all that was and all that will be. He is the Lord of immortality and of all that is nourished by food.” In the Chāndogya Upaniṣad (5.1.15) it is said, na vai vāco na cakṣūṁṣi na śrotrāṇi na manāṁsīty ācakṣate prāṇa iti evācakṣate prāṇo hy evaitāni sarvāṇi bhavanti: “In the body of a living being neither the power to speak, nor the power to see, nor the power to hear, nor the power to think is the prime factor; it is life which is the center of all activities.” Similarly Lord Vāsudeva, or the Personality of Godhead, Lord Śrī Kṛṣṇa, is the prime entity in everything. In this body there are powers of speaking, of seeing, of hearing, of mental activities, etc. But these are not important if not related to the Supreme Lord. And because Vāsudeva is all-pervading and everything is Vāsudeva, the devotee surrenders in full knowledge (cf. Bhagavad-gītā 7.17 and 11.40).

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
19. The jñānī, seeing Vāsudeva everywhere, surrenders to Me through devotee association after many births. He has a steady mind and is very rare.
Commentary

“You say that this jñānī is fixed in You as the supreme goal. Consequently this jñānī bhakta attains You. But after how long does a jñānī become qualified as a devotee?” He who possesses knowledge, seeing Vāsudeva everywhere, after many births surrenders to Me. Such a saintly person surrenders to Me through chance association with devotees. That jñānī-bhakta has a very steady mind (mahātmā), and is very rare. As I have said, manuṣyānāṁ sahasreṣu, out of thousands, one person may know Me in truth. What to speak of the rarity then, of the kevala or ekānta bhakta? Such a person is even rarer.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
19. Any of the other three types, becoming a jñānī after many births, attains Me through devotee association. He understands that Kṛṣṇa is everything. His mind is attached only to Me. Such a person is very rare.
Commentary

“What is the final position of these three types of devotees?” These three, being My devotees, by the power of performing bhakti to Me, after experiencing the highest happiness with material pleasures for many lives, finally in one birth find these pleasures distasteful, and by association with saintly persons who know My svarūpa, they gain knowledge of My svarūpa (jñānavān) and surrender to Me. It is understood that they attain Me. What is the form of such a person’s knowledge? He understands that Kṛṣṇa, the son of Vasudeva, is everything: all things in existence depend on Kṛṣṇa for their manifestation and for their continued existence in those forms. What is dependent for its form and continued existence on Him, is designated as Himself. Similarly it is pointed out in the Chāndogya Upaniṣad, that prāṇa is designated as the voice and eye, because those things are all dependent on prāṇa for preservation of their forms. na vai vāco na cakṣūṁṣi na śrotrāṇi na manāṁsīty ācakṣate prāṇā ity evācakṣate prāṇo hy evaitāni sarvāṇi bhavati One does not call this a voice, an eye, an ear or a mind. They are all called prāna. Prāṇa alone is all these things. Chāndogya Upaniṣad 5.1.15 Since all things in existence are pervaded by Vāsudeva, Vāsudeva is everything. [Note: Vāsudeva is everything in the sense that everything is dependent upon Him. By His powers he pervades everything. One should not interpret the statement to mean that only Brahman is real, and everything else is false.] Arjuna will also say later sarvaṁ samāpnoṣi tato’si sarvam: You cover everything and therefore You are everything. (BG 11.40) Such a person, after destroying all material desires, and aspiring only for Me, having generously dedicated his soul to Me, offering his very self to Me (mahātmā), is very rare even among millions of jñānīs. Such a person in knowledge (jñānavān) should be understood to be the same as that described in verse 17 with the words priyo hi jñānino’tyartham: the jñānī holds Me extremely dear.

Bhūrijana Dāsa Gauḍīya
Commentary

Srila Prabhupada comments on his Purport: "In the beginning of spiritual realization, while one is trying to give up one's attachment to materialism, there is some leaning towards impersonalism, but when one is further advanced he understands that there are activities in the spiritual life and that these activities constitute devotional service. Realizing this, he becomes attached to the Supreme Personality of Godhead and surrenders to Him. At such a time one can understand that Lord Sri Krsna's mercy is everything, that He is the cause of all causes and that this material manifestation is not independent from Him. He realizes the material world to be a perverted reflection of spiritual variegatedness and realizes that in everything there is a relationship with the Supreme Lord Krsna. Thus he thinks of everything in relation to Vasudeva, or Sri Krsna. Such a universal vision of Vasudeva precipitates one's full surrender to the Supreme Lord Sri Krsna as the highest goal. Such surrendered great souls are very rare." These three sakama devotees must come to the level of jnanis before going back to Godhead. That's clear from the 3rd and 5th Chapters of Bhagavad‑gita, that one has to give up one's material desires to make spiritual advancement. One has to raise up to the platform of niskama and then from that level, go to full surrender.

[ E . OTHERS WHO HAVE NO KNOWLEDGE: (7. 20‑26) 1 . THOSE WHO SURRENDER TO DEMIGODS 2 . THOSE WHO ARE IMPERSONALISTS 1. Surrenders to demigods: Those whose intelligence is illusioned, surrender ‑ but to demigods. Getting their temporary rewards, they go to the planets of the demigods. But Krsna's devotees go to His eternal planets. (20‑23) ]

This Section describes those who surrender but not to Krsna. In the 3rd Chapter, Krsna described already those who surrender to the demigods, after explaining 'ye yatha mam prapadyate...' that He reciprocates with everyone. Then why doesn't everybody surrender to Him? Because some people so much desire material things, they just surrender to the demigods to get them. But Krsna is the One who awards the results through the demigods. The very fortunate 'sukrtina', they approach Krsna for that ‑ to satisfy their material desires. Krsna appreciates that so much that He considers them very dear to Him. But some they have material desires, they don't approach Krsna, because their intelligence has been stolen.

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

Devotional Service is very rare

Jnana ultimately leads to bhakti
“Full knowledge” implies to know Vasudeva as cause of all causes and surrender unto Him
Śrī Śaṅkarācārya Classical
Translation
7.19 Ante, at the end, after the completion; bahunam, of many; janmanam, births, which becme the repository for accumulating [Ast. omits this word.-Tr.] the tendencies leading to Knowledge; jnanavan, the man of Knowledge, who has got hiis Knowledge matured; directly prapadyate, attains; mam, Me, Vasudeva, who am the inmost Self; (realizing)-in what way?-iti, that; Vasudeva is sarvam, all. Sah, such a one, who realizes Me [Here Ast. adds the word Narayana.-Tr.] thus as the Self of all; is mahatma, a high-souled one. There is none else who can eal or excel him. Therefore he is su-durlabhah, very rare among thousands of men, as it has been said (in verse 3). The reason why one does not realize that all this is verily Vasudeva, the Self, is being stated:
Śrī Rāmānujācārya Classical
Translation
7.19 Further after passing through innumerable auspicious births, one gets the knowledge: 'I find my sole joy as a Sesa of Vasudeva. I find my essence, existence and activities to be dependent on Him. He is superior over all others on account of His innumerable auspicious attributes.' Conseent to this knowledge he resorts to Me, i.e., meditates on Me, realising, 'Vasudeva alone is my highest end and also the means for attaining it, and whatever other desire remains in the mind, He alone is all that too for me'. Such a great-souled person, i.e., great-minded man is hard to find. It is very hard to find such persons in this world. This is the only meaning of the statement that 'Vasudeva is all,' because of the topic having been begun with the statements: 'For I am very dear to the man of knowledge' (7.17) and 'For he, integrated, is devoted to Me alone as the highest end' (7.18). It is so, also because that Jnanin whose traits are given here, possesses the same alities as the man of knowledge described earlier. For, it has been said that the two Prakrtis, the animate and the inanimate, have their sole essence in being the Sesa (dependants) of the Supreme Person in the verses beginning with 'Earth, water' (7.4) and ending with, 'Ego-sense, thus My Prakrti is divided eightfold. This is my lower (Prakrti). But know that which is other than this (lower nature) and forms the life-principle to be the higher Prakrti' (7.4-5). Then take the beginning from 'I am the origin and dissolution of the whole universe. There is nothing higher than Myself, O Arjuna' (7.6-7), and ending with, 'Know that all the states of Sattva, Rajas and Tamas are from Me alone. But I am not in them. They are in Me' (7.12). It has been declared in these texts that the two Prakrtis, both in their states of cause and effect, depend upon Him for their essence, existence and activities and that the Supreme Person is superior to everything in all respects. Therefore the knower of this truth alone is here spoken of as a man of knowledge or as one knowing 'All this is Vasudeva.' [The purpose of this explanation is to eliminate any pure monistic slant to this passage.] Sri Krsna now explains the rarity of finding such a person of knowledge.
Śrī Abhinavagupta Classical
Translation
7.16-19 Caturvidhah etc., upto sudurlabhah. Those who worship Me are men of good action. They are of four types. All these are noble ones. For, other persons, mean-minded as they are, beg a cure of their affliction, and money etc., from persons who have hands, feet, stomach, body and intelligence (or bodily strength) that are eal to their (the beggers) own, or even from those who are very much inferior. But, by comparison with the man of wisdom, [the other three under estion] are of inferior intelligence. For, they entertain, at that sage too, a sense of duality. Becuase, a sense of duality 'I seek this from the Bhagavat' is clearly discernible in them. On the other hand, the man of wisdom hangs on Me alone with a sense of identity [of him with Me]. Hence, I am verily indentical with him. It is I alone, and not [any other] gain, that is dear to him. That is why he is having a mind purified by the firm conviction 'All is nothing but Vasudeva'.
Swami Sivananda Classical
Translation
7.19 At the end of many births the wise man comes to Me, realising that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find.
Commentary

7.19 बहूनाम् of many? जन्मनाम् of births? अन्ते in the end? ज्ञानवान् the wise? माम् to Me? प्रपद्यते approaches? वासुदेवः Vaasudeva? सर्वम् all? इति thus? सः he? महात्मा the great soul? सुदुर्लभः (is) very hard to find.Commentary Vaasudeva is a name of Lord Krishna as He is the son of Vasudeva. He is the allpervading Brahman.The aspirant gradually evolves through Yogic practices? selfless service? devotion and constant meditation in many births and ultimately attains the inner Self. He realises that all is Vaasudeva. It is very difficult to find such a great soul? who has attained to perfection. No one is eal to him. That is the reason why the Lord has said? One in a thousand perchance strives for perfection even among those successful strivers? only one perchance knows Me in essence. (Cf.VII.3.)

Swami Gambhīrānanda Classical
Translation
7.19 At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.
Shri Purohit Swami Classical
Translation
7.19 After many lives, at last the wise man realises Me as I am. A man so enlightened that he sees God everywhere is very difficult to find.
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
After many births, the wise person surrenders unto Me — knowing Vāsudeva is everything; such a soul is very rare.
Practical Applications
  • Recognize the multi-life arc of full surrender.
  • Honor the rarity without despair.
  • Take 'Vāsudeva is everything' as the operating premise.
Reflection Questions
  • Where am I still living from a different premise?
  • What would 'Vāsudeva is everything' change today?

A pilgrim wandering many lifetimes among holy places finally reaches the source of all rivers. He drops his pilgrimage map at the last shore. Vāsudevaḥ sarvam iti — this is the dropped map. The journey ends not when the soul arrives at a new place but when it sees that every place was always Him.

Sanātana Gosvāmī's first question

Sanātana, formerly Sākara Mallika, finance minister to the Sultan, walked away from wealth and office after meeting Caitanya Mahāprabhu. When he finally reached the Lord in Vārāṇasī, his first question was not about practice or scripture. He asked: ke āmi, kene āmāya jāre tāpa-traya — who am I, and why am I tormented by the threefold suffering?

Caitanya-caritāmṛta records the long instruction that followed. Sanātana was the bahūnāṁ janmanām ante figure — after many lifetimes, finally surrendering to the right teacher with the right question. The hallmark Caitanya identified in him: vāsudevaḥ sarvam — Kṛṣṇa is everything. The rare mahātmā.

📝 My note

Section 5 (7.20–7.25)
SURRENDER TO DEMIGODS AND IMPERSONALISM
Section overview
Those who surrender to demigods and those who are impersonalists have no knowledge of Krishna and in their foolishness, do not surrender to Him
SURENDER TO DEMIGODS AND IMPERSONALISM

LINK BETWEEN SECTION IV & SECTION V: Many people turn to other higher forces to fulfill their needs

for relief etc. but not all surrender to Supreme Personality of Godhead, Some turn to “demigods” and

others turn to “Impersonal Brahman”. Krishna described four types of people who have no knowledge and

therefore do not surrender. Now He describes others types of people, who do surrender, but because they

also have very little knowledge they surrender in imperfect ways

PRACTICAL APPLICATION OF SECTION V

Atheists have no knowledge of Krishna and perform no worship

Others engage in worship, but have no knowledge of Krishna. Thus they

are worship is indirect and imperfect compared to pure devotional service

FOCUS OF LEARNING: PURPORT 7.19

(a) Supreme Personality of Godhead is the ultimate goal of spiritual realization

Beginning of spiritual realisation – When one is trying to give up ones attachment to materialism, there is some leaning towards impersonalism
Advanced stage – One can understand that there are activities in spiritual life which constitute devotional service; and thus he becomes ‘attached and surrenders’ to the Supreme Personality of Godhead

(b) Understanding and realization of one fully matured in knowledge

Knows that spiritual life is full of activities, which are eternal, and blissful and not just mpersonalism or voidism
Material world is a perverted reflection of spiritual activities.
Understand Supreme Lord as the cause of all causes and thus realizes a universal vision of Vasudeva (Sees all in relation to Lord) and this vision precipitates full surrender to Krishna as highest goal
Realizes the dependence on Supreme Lord’s mercy
Supreme Personality of Godhead is the ultimate goal of spiritual realization, therefore surrenders
Ref. Svetasvatara Upanisad 3.14–3.15
Ref. Chandogya Upanisad: Life is the centre of all activities in the body of a living being and not the power to speak, see or hear etc; Similarly Lord Vasudeva is the prime entity in everything and all the powers lose all importance if not related to the Supreme Lord
Ref. Bg. 7.17; Bg. 11.40

Bhagavad-gītā 7.20

↗
कामैस्तैस्तैर्हृतज्ञाना: प्रपद्यन्तेऽन्यदेवता: । तं तं नियममास्थाय प्रकृत्या नियता: स्वया ॥ २० ॥
kāmais tais tair hṛta-jñānāḥ
[kaamais tais tair hrita-jnaanaah]
prapadyante ’nya-devatāḥ
[prapadyante ’nya-devataah]
taṁ taṁ niyamam āsthāya
[tam tam niyamam aasthaaya]
prakṛtyā niyatāḥ svayā
[prakrityaa niyataah svayaa]
kāmaiḥ — by desires taiḥ taiḥ — various hṛta — deprived of jñānāḥ — knowledge prapadyante — surrender anya — to other devatāḥ — demigods tam tam — corresponding niyamam — regulations āsthāya — following prakṛtyā — by nature niyatāḥ — controlled svayā — by their own .
Blended reading (Sanskrit + English inline)
kāmais tais tair hṛta-jñānāḥ
kāmaiḥ
by desires
taiḥ taiḥ
various
hṛta
deprived of
jñānāḥ
knowledge
prapadyante ’nya-devatāḥ
prapadyante
surrender
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā
anya
to other
devatāḥ
demigods
tam tam
corresponding
niyamam
regulations
āsthāya
following
prakṛtyā
by nature
niyatāḥ
controlled
svayā
by their own .
  • kāmaiḥ — by desires
    Instrumental plural. Plural matters: not one big desire but many small ones, in collective action, that strip the intelligence. The verse names the mechanism: kāma as the agent of cognitive theft.
  • hṛta — deprived of
    Past participle of √hṛ (to take, to carry off). With jñāna in the verse: those whose knowledge has been taken. Same idiom as 7.15's apahṛta. Knowledge is something that can be removed from the bearer — by the bearer's own desires.
  • devatāḥ — demigods
    From devatā — deity. The verse pairs it with anya (other) — that is, other than Kṛṣṇa. The technical term in bhakti literature for non-supreme objects of worship. The category, not the insult.
  • niyamam — regulations
    From ni + √yam (to restrain). The ritual prescriptions specific to each demigod. The verse acknowledges these are real systems with real rules — not random — but driven by individual nature, not by truth.
  • prakṛtyā — by nature
    Instrumental singular of prakṛti — 'by nature.' Coupled in the verse with svayā (one's own): the choice of which demigod to worship is mechanical — your guṇa-conditioning chooses for you. The verse demystifies popular worship without yet condemning it.
Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.
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)
Desires distort cognition. Those carried off by them, hemmed in by their own nature, adopt sectarian rules and turn to lesser devatās — not because the deities are unreal but because the seeker's vision is limited by want. The verse sets up Kṛṣṇa's gracious response in 7.21–22.
Further notes (विवरण · Vivaraṇa)
Hṛta-jñānāḥ ('knowledge carried off') is gentler than apahṛta-jñānāḥ (7.15) — these people are misled, not malicious. Their prakṛti (psychological constitution shaped by prior karma) determines which rituals and devatās fit them. The Gītā does not demonize this; it just notes it as developmentally lower than direct devotion to Kṛṣṇa, and as ultimately unable to cross māyā (7.14).
Prose order (अन्वय · Anvaya)
तैः तैः कामैः हृत-ज्ञानाः स्वया प्रकृत्या नियताः (जनाः) तं तं नियमम् आस्थाय अन्य-देवताः प्रपद्यन्ते ।
taiḥ taiḥ kāmaiḥ hṛta-jñānāḥ svayā prakṛtyā niyatāḥ (janāḥ) taṃ taṃ niyamam āsthāya anya-devatāḥ prapadyante |
Those whose knowledge has been carried off by various desires — bound by their own nature — adopt this or that observance and take refuge in other deities.
Word split (पदच्छेद · Padaccheda)
कामैः तैः तैः हृत-ज्ञानाः प्रपद्यन्ते अन्य-देवताः । तं तं नियमम् आस्थाय प्रकृत्या नियताः स्वया ॥
kāmaiḥ taiḥ taiḥ hṛta-jñānāḥ prapadyante anya-devatāḥ | taṃ taṃ niyamam āsthāya prakṛtyā niyatāḥ svayā ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
कामैः kāmaiḥ काम (m.) ins.pl. (instrumental plural) by desires
तैः तैः taiḥ taiḥ तद् pron. (pronoun) ins.pl. (instrumental plural)m. (distrib.) various / this and that
हृत-ज्ञानाः hṛta-jñānāḥ √हृ p.p.p. (past passive participle) + ज्ञान (n.) bahuvrīhi cpd. (compound) nom.pl. (nominative plural)m. whose knowledge is carried off
प्रपद्यन्ते prapadyante प्र+√पद् pres. (present) 3pl. ātm. (ātmanepada / middle voice) they take refuge in
अन्य-देवताः anya-devatāḥ अन्य + देवता (f.) karmadhāraya cpd. (compound) acc.pl. (accusative plural) other deities
तं तम् taṃ tam तद् pron. (pronoun) acc.sg. (accusative singular)m. (distrib.) this and that
नियमम् niyamam नियम (m.) acc.sg. (accusative singular) rule / observance
आस्थाय āsthāya आ+√स्था abs. (absolutive) having taken up / adopted
प्रकृत्या prakṛtyā प्रकृति (f.) ins.sg. (instrumental singular) by nature
नियताः niyatāḥ नि+√यम् p.p.p. (past passive participle) nom.pl. (nominative plural)m. constrained / governed
स्वया svayā स्व pron. (pronoun)/adj. ins.sg. (instrumental singular)f. their own

Those who are freed from all material contaminations surrender unto the Supreme Lord and engage in His devotional service. As long as the material contamination is not completely washed off, they are by nature nondevotees. But even those who have material desires and who resort to the Supreme Lord are not so much attracted by external nature; because of approaching the right goal, they soon become free from all material lust. In the Śrīmad-Bhāgavatam it is recommended that whether one is a pure devotee and is free from all material desires, or is full of material desires, or desires liberation from material contamination, he should in all cases surrender to Vāsudeva and worship Him. As stated in the Bhāgavatam (2.3.10) : akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ tīvreṇa bhakti-yogena yajeta puruṣaṁ param Less intelligent people who have lost their spiritual sense take shelter of demigods for immediate fulfillment of material desires. Generally, such people do not go to the Supreme Personality of Godhead, because they are in the lower modes of nature (ignorance and passion) and therefore worship various demigods. Following the rules and regulations of worship, they are satisfied. The worshipers of demigods are motivated by small desires and do not know how to reach the supreme goal, but a devotee of the Supreme Lord is not misguided. Because in Vedic literature there are recommendations for worshiping different gods for different purposes (e.g., a diseased man is recommended to worship the sun), those who are not devotees of the Lord think that for certain purposes demigods are better than the Supreme Lord. But a pure devotee knows that the Supreme Lord Kṛṣṇa is the master of all. In the Caitanya-caritāmṛta ( Ādi 5.142) it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya: only the Supreme Personality of Godhead, Kṛṣṇa, is master, and all others are servants. Therefore a pure devotee never goes to demigods for satisfaction of his material needs. He depends on the Supreme Lord. And the pure devotee is satisfied with whatever He gives.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
20. Those who have become foolish because of their many desires worship various devatās, adopting various rules, under the control of their low natures.
Commentary

“It is understood from what you have said that the sakāma-bhaktas, because they worship You, the Lord, who responds to them, become somewhat successful. But what happens to those who have material desires and worship the devatās with the desire to remove their suffering or gain material pleasure?” Four verses answer this question. These people, having no intelligence (hṛta-jñāna), think that the devatās like Sūrya will give immediate relief from afflictions like sickness, whereas Viṣṇu will not. They therefore surrender to the devatās. They are under the control of their natures (prakṛtyā niyatā svayā), which are corrupted, averse to surrender to Me.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
20. Those who have become foolish because of their many desires worship various devatās, adopting various rules under the control of their individual desire.
Commentary

It has just been stated that even those who worship Me with material desires become liberated by the power of devotion to Me. But those who worship devatās because of desire for immediate happiness continue to take birth. This is explained in four verses. With various desires, such as desire for relief from suffering, they become devoid of intelligence (hṛta jñānāḥ), thinking that the sun god and others can quickly destroy sickness or other problems, but that Viṣṇu cannot. Hṛtajñānāḥ means people who have lost all intelligence. They thus worship the devatās. They follow particular rules (tam tam niyamam) controlled by their individual impressions (prakṛtyā svayā). This means that their impressions are such that it makes them opposed to surrendering to Me.

Bhūrijana Dāsa Gauḍīya
Commentary

This is a different category of persons: they are neither among those who don't surrender nor among those who do surrender to Krsna. They are called 'hrta‑jnanah', deprieved of knowledge (less intelligent). Krsna wants us do not be deprived of knowledge and surrender ‑ to Him.

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

People whose intelligence is stolen by material desires often surrender to demigods

Their choice of worship depends upon the influence of the material modes
Focus of Learning

(a) Who surrenders to the Supreme Lord and engages in devotional service – One who is freed from

material contamination

(b) What if material contamination is not completely washed away

They are by nature non-devotees
Even those who have material desires and still resort to the Supreme Lord, they:
Are not so much attracted by the external nature; because of the right goal
Soon become free from all material lust
Ref. SB 2.3.10: “akamah sarva kamo...” Therefore in any condition one should only approach Vasudeva

(c) Then why do people still go to demigods – They are less intelligent

Attitude – They have lost the spiritual sense
Desire –They want immediate fulfillment of material desire
Modes – Affected by lower modes, therefore they do not go to the Supreme Lord
Level of motivation – Motivated by small desires and do not know how to realize Supreme Goal
Level of satisfaction – Satisfied by the rules and regulations of their worship
Conception – They think demigods are better for certain purpose as per their study of Veda e.g. Sun god for better health

(d) Understanding of pure devotees

Ref. CC: “Only Krishna is the Supreme master and all others are servants”
Never goes to the demigods for material needs
Depends on the Supreme Lord and is satisfied with whatever he gives

SUMMARISED THEME 7B

WHY ARE DEMIGOD WORSHIPERS ARE CALLED LESS INTELLIGENT (7.20 – 7.23)

A) Intelligence stolen by material desires (Lust)– Fruits are limited and temporary (7.20 & 7.24)

B) Basis of choice of worship – Different modes and Natures – Different demigods (7.20)

C) Lack of knowledge of Krishna that:

Krishna is the source of everything (7.6)
Krishna makes faith steady, required by a living entity to worship the demigods (7.21)
Krishna bestows benefits through the demigods to the living entities (7.22)

D) Result: Go to demigod planets (7.23) (keeps one in the material world, a place of misery)

E) Krishna’s devotees – Go to the supreme planet of Krishna

Result of demigod worship are all perishable
Result of devotional service unto Krishna is unlimited and eternal
Śrī Śaṅkarācārya Classical
Translation
7.20 People, hrta-jnanah, deprived of their wisdom, deprived of their discriminating knowledge; taih taih kamaih, by desires for various objects, such as progeny, cattle, heaven, etc.; and niyatah, guided, compelled; svaya prakrtya, by their own nature, by particular tendencies gathered in the past lives; prapadyante, resort; anya-devatah, to other deities, who are different from Vasudeva, the Self; asthaya, following taking the help of; tam tam niyamam,the relevant methods-those processes that are well known for the adoration of the concerned deities.
Śrī Rāmānujācārya Classical
Translation
7.20 All men of this world are 'controlled', i.e., constantly accompanied by their own nature consisting in the Vasanas (subtle impressions) resulting from relation with the objects formed of the Gunas. Their knowledge about My essential nature is robbed by various Karmas, i.e., by objects of desire corresponding to their Vasanas (subtle impressions) born of their Karmas and constituted of Gunas. In order to fulfil these various kinds of desires they take refuge in, i.e., seek and worship, other divinities who are regarded as different from Me, such as Indra and others, observing various disciplines, i.e., practising rituals which are specially meant to propitiate only these divinities.
Śrī Abhinavagupta Classical
Translation
7.20 See Comment under 7.23
Swami Sivananda Classical
Translation
7.20 Those whose wisdom has been rent away by this or that desire, go to other gods, following this or that rite, led by their own nature.
Commentary

7.20 कामैः by desires? तैः तैः by this or that? हृतज्ञानाः those whose wisdom has been rent away? प्रपद्यन्ते approach? अन्यदेवताः other gods? तम् तम् this or that? नियमम् rite? आस्थाय having followed? प्रकृत्या by nature? नियताः led? स्वया by ones own.Commentary Those who desire wealth? children? the (small) Siddhis? etc.? are deprived of discrimination. They devote themselves to other minor gods such as Indra? Mitra? Varuna? etc.? impelled or driven by their own nature or Samskaras acired in their previous births. They perform some kinds of rites to propitiate these lower deities. (Cf.IX.23)

Swami Gambhīrānanda Classical
Translation
7.20 People, deprived of their wisdom by desires for various objects and guided by their own nature, resort to other deities following the relevant methods.
Shri Purohit Swami Classical
Translation
7.20 They in whom wisdom is obscured by one desire or the other, worship the lesser Powers, practising many rites which vary according to their temperaments.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
Those whose intelligence is stolen by various desires worship demigods, following rituals according to their natures.
Practical Applications
  • Notice when various desires steal your intelligence.
  • Recognize secondary worship as desire-driven, not ultimate.
  • Refuse to bargain with secondary deities for primary needs.
Reflection Questions
  • What desires have stolen my intelligence recently?
  • What worship of mine has been desire-driven?

A thirsty man, offered ocean water, drinks because the cup is shining. The thirst is real; the offer is wrong. So the desire-driven worship secondary devatās not because of their supremacy but because the desire is loud and the discrimination is gone. The intelligence has been pickpocketed — hṛta-jñānāḥ.

📝 My note

Bhagavad-gītā 7.21

↗
यो यो यां यां तनुं भक्त: श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ २१ ॥
yo yo yāṁ yāṁ tanuṁ bhaktaḥ
[yo yo yaam yaam tanum bhaktah]
śraddhayārcitum icchati
[shraddhayaarchitum ichchati]
tasya tasyācalāṁ śraddhāṁ
[tasya tasyaachalaam shraddhaam]
tām eva vidadhāmy aham
[taam eva vidadhaamy aham]
yaḥ yaḥ — whoever yām yām — whichever tanum — form of a demigod bhaktaḥ — devotee śraddhayā — with faith arcitum — to worship icchati — desires tasya tasya — to him acalām — steady śraddhām — faith tām — that eva — surely vidadhāmi — give aham — I .
Blended reading (Sanskrit + English inline)
yo yo yāṁ yāṁ tanuṁ bhaktaḥ
yaḥ yaḥ
whoever
yām yām
whichever
tanum
form of a demigod
bhaktaḥ
devotee
śraddhayārcitum icchati
śraddhayā
with faith
arcitum
to worship
icchati
desires
tasya tasyācalāṁ śraddhāṁ
tasya tasya
to him
acalām
steady
śraddhām
faith
tām eva vidadhāmy aham
tām
that
eva
surely
vidadhāmi
give
aham
I .
  • tanum — form of a demigod
    Literally 'body' — but here, the chosen form of worship. Kṛṣṇa speaks of forms in the plural across the verse, indicating tolerance of multiple paths without endorsing them as ultimate.
  • bhaktaḥ — devotee
    From √bhaj. The same word that names Kṛṣṇa's own devotees in 7.17, applied here to demigod-worshippers. Suggestive: the basic devotional impulse is real even when its object is wrong.
  • śraddhayā — with faith
    Instrumental of śraddhā — placing of the heart (śrad + dhā). Faith as the operative cause. Without śraddhā there is no worship at all; with it, even partial worship is honored.
  • acalām — steady
    Privative compound: a- (not) + cala (moving). Modifies śraddhā. Kṛṣṇa makes the faith unmoving. The grammar is striking: He grants the steadiness, but the faith was the devotee's. He works with what is given Him.
  • vidadhāmi — give
    From vi + √dhā (to grant, to dispose, to arrange). First person singular. Aham (I) — Kṛṣṇa Himself. He is not absent from secondary worship; He is the secret administrator behind it.
I am in everyone’s heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so that he can devote himself to that particular deity.
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)
Behind every act of devotion to any devatā stands Kṛṣṇa as the antaryāmin. He himself steadies whatever faith arises — even when its object is a lesser deity. The verse discloses His gracious accommodation: He works through the seeker's actual capacity, not an idealized one.
Further notes (विवरण · Vivaraṇa)
An astonishing claim: Kṛṣṇa himself is the agent stabilizing devotion to other devatās. He does not punish wayward worship but ratifies it as a developmental step. The repeated distributive (yo yo … yāṁ yāṁ … taṁ tam) emphasizes individuality of spiritual paths. This grounds a soft inclusivism: many devatās function as partial windows on the one Bhagavān who sustains them all (cf. 7.22–23 for the fruit).
Prose order (अन्वय · Anvaya)
यः यः भक्तः यां यां तनुं श्रद्धया अर्चितुम् इच्छति, तस्य तस्य ताम् एव अचलां श्रद्धाम् अहं विदधामि ।
yaḥ yaḥ bhaktaḥ yāṃ yāṃ tanuṃ śraddhayā arcitum icchati, tasya tasya tām eva acalāṃ śraddhām ahaṃ vidadhāmi |
Whatever devotee wishes to worship whatever form with faith, I myself grant him unwavering faith in precisely that form.
Word split (पदच्छेद · Padaccheda)
यः यः यां यां तनुं भक्तः श्रद्धया अर्चितुम् इच्छति । तस्य तस्य अचलां श्रद्धां ताम् एव विदधामि अहम् ॥
yaḥ yaḥ yāṃ yāṃ tanuṃ bhaktaḥ śraddhayā arcitum icchati | tasya tasya acalāṃ śraddhāṃ tām eva vidadhāmi aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यः यः yaḥ yaḥ यद् pron. (pronoun) nom.sg. (nominative singular)m. (distrib.) whoever
यां याम् yāṃ yām यद् pron. (pronoun) acc.sg. (accusative singular)f. (distrib.) whichever
तनुम् tanum तनु (f.) acc.sg. (accusative singular) form / body (of a deity)
भक्तः bhaktaḥ भक्त (adj./m.) nom.sg. (nominative singular) devotee
श्रद्धया śraddhayā श्रद्धा (f.) ins.sg. (instrumental singular) with faith
अर्चितुम् arcitum √अर्च् inf. (infinitive) to worship
इच्छति icchati √इष् pres. (present) 3sg.par. (parasmaipada / active voice) wishes
तस्य तस्य tasya tasya तद् pron. (pronoun) gen.sg. (genitive singular)m. (distrib.) of him (each)
अचलाम् acalām अचल (adj.) acc.sg. (accusative singular)f. unmoving / firm
श्रद्धाम् śraddhām श्रद्धा (f.) acc.sg. (accusative singular) faith
ताम् tām तद् pron. (pronoun) acc.sg. (accusative singular)f. that
एव eva ind. (emph.) indeed / precisely
विदधामि vidadhāmi वि+√धा pres. (present) 1sg.par. (parasmaipada / active voice) I grant / dispose
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I

God has given independence to everyone; therefore, if a person desires to have material enjoyment and wants very sincerely to have such facilities from the material demigods, the Supreme Lord, as Supersoul in everyone’s heart, understands and gives facilities to such persons. As the supreme father of all living entities, He does not interfere with their independence, but gives all facilities so that they can fulfill their material desires. Some may ask why the all-powerful God gives facilities to the living entities for enjoying this material world and so lets them fall into the trap of the illusory energy. The answer is that if the Supreme Lord as Supersoul does not give such facilities, then there is no meaning to independence. Therefore He gives everyone full independence – whatever one likes – but His ultimate instruction we find in the Bhagavad-gītā: one should give up all other engagements and fully surrender unto Him. That will make man happy. Both the living entity and the demigods are subordinate to the will of the Supreme Personality of Godhead; therefore the living entity cannot worship the demigod by his own desire, nor can the demigod bestow any benediction without the supreme will. As it is said, not a blade of grass moves without the will of the Supreme Personality of Godhead. Generally, persons who are distressed in the material world go to the demigods, as they are advised in the Vedic literature. A person wanting some particular thing may worship such and such a demigod. For example, a diseased person is recommended to worship the sun-god; a person wanting education may worship the goddess of learning, Sarasvatī; and a person wanting a beautiful wife may worship the goddess Umā, the wife of Lord Śiva. In this way there are recommendations in the śāstras (Vedic scriptures) for different modes of worship of different demigods. And because a particular living entity wants to enjoy a particular material facility, the Lord inspires him with a strong desire to achieve that benediction from that particular demigod, and so he successfully receives the benediction. The particular mode of the devotional attitude of the living entity toward a particular type of demigod is also arranged by the Supreme Lord. The demigods cannot infuse the living entities with such an affinity, but because He is the Supreme Lord, or the Supersoul who is present in the hearts of all living entities, Kṛṣṇa gives impetus to man to worship certain demigods. The demigods are actually different parts of the universal body of the Supreme Lord; therefore they have no independence. In the Vedic literature it is stated: “The Supreme Personality of Godhead as Supersoul is also present within the heart of the demigod; therefore He arranges through the demigod to fulfill the desire of the living entity. But both the demigod and the living entity are dependent on the supreme will. They are not independent.”

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
21. I give those persons firm faith in those devatās whose forms they desire to worship with faith.
Commentary

You should not say that the devatā, pleased with being worshiped, will produce faith in worshipping the Supreme Lord, in order to give benefit of the worshipper. As those devatās cannot even produce faith in their followers to worship the devatās, how then can they produce faith in their followers to worship Me? When those people desire to worship forms (tanum) such as Sūrya, which are actually My forms since they are My vibhūtis, I, as Paramātmā, give the faith in those forms of devatās. The devatās do not give the faith.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
21. I give those persons firm faith in those devatās whose forms they desire to worship faithfully.
Commentary

I alone, being the Supersoul in all beings, having great powers, and, desiring the benefit of all creatures, produce their faith in various devatās. I inspire them to worship those devatās, and bestow the respective results of the worship of each devatā. The devatās do not have the power to do this. This is expressed in two verses. A person desiring freedom from distress or other things desires to worship with faith My body (tanum) in the form of devatāṣ like the sun god. I alone (aham eva), and not the particular devatā, produce in such a person firm (acalām) faith in that particular devatā (tām), rather than faith in Myself. The śrutis also state that the various devatās are also forms of the Lord’s body: ya āditye tiṣṭhaty ādityād antaro yam ādityo na veda yasyādityaḥ śarīram He is the Lord who, different from the sun god, is situated within the sun god, whom the sun god does not know, and who is the body of the sun god. Bṛhad Āraṇyaka Upaniṣad 3.7.9

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

However it is Krishna who supplies the faith offered by the worshipper

Śrī Śaṅkarācārya Classical
Translation
7.21 Yam yam, whichever; tanum, form of a deity; yah, any covetous person- among these people with desires; who, being endowed sraddhaya, with faith; and being a bhaktah, devotee; icchati, wants; arcitum, to worship; tam eva, that very; acalam, firm, steady; sraddham, faith; tasya, of his, of that particular covetous person-that very faith with which he desires to worship whatever form of a deity, in which (worship) he was earlier engaged under the impulsion of his own nature-; [Ast. takes the portion 'svabhavatah yo yam devata-tanum sraddhaya arcitum icchati' with the next verse.-Tr.] vidadhami, I strengthen.
Śrī Rāmānujācārya Classical
Translation
7.21 These divinities too constitute My body as taught in the Sruti text like: 'He who, dwelling in the sun, whom the sun does not know, whose body is the sun' (Br. U., 3.7.9). Whichever devotee seeks to worship with faith whatever form of Mine, such as the Indra, although not knowing these divinities to be My forms, I consider his faith as being directed to My bodies or manifestations, and make his faith steadfast, i.e., make it free from obstacles.
Śrī Abhinavagupta Classical
Translation
7.21 See Comment under 7.23
Swami Sivananda Classical
Translation
7.21 Whatsoever form any devotee desires to worship with faith that (same) faith of his I make firm and unflinching.
Commentary

7.21 यः who? यः who? याम् which? याम् which? तनुम् form? भक्तः devotee? श्रद्धया with faith? अर्चितुम् to worship? इच्छति desires? तस्य तस्य of him? अचलाम् unflinching? श्रद्धाम् faith? ताम् that? एव surely? विदधामि make? अहम् I.Commentary Tanu or body is used here in the sense of a Devata (god).The Lord? the indweller of all beings? makes the faith of that devotee who worships the lesser divinities? which is born of the Samskaras of his previous birth? steady and unswerving. (Cf.IV.11IX.22and23)

Swami Gambhīrānanda Classical
Translation
7.21 Whichever form (of a deity) any devotee wants to worship with faith, that very firm faith of his I strengthen.
Shri Purohit Swami Classical
Translation
7.21 But whatever the form of worship, if the devotee have faith, then upon his faith in that worship do I set My own seal.
Related values
Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 9.23 BG 15.15 BG 18.61 SB 2.3.10 SB 6.3.19 SB 4.31.14 CC Ādi 2.87 CC Madhya 20.119 CC Madhya 24.138 Śvetāśvatara Upaniṣad 6.11Kaṭha Upaniṣad 2.2.12
Whatever form a devotee wishes to worship with faith, I make that faith steady — he obtains his desire, but ultimately from Me.
Practical Applications
  • Recognize that even partial worship is supported by Kṛṣṇa.
  • Don't disrespect partial seekers; their faith is being held by Him.
  • Acknowledge His secret hand in all forms of sincere worship.
Reflection Questions
  • Whose 'partial' worship am I tempted to disrespect?
  • How is Kṛṣṇa already involved in their faith?

A child running to grasp a knife is gently handed a wooden toy that resembles it. The parent neither scolds the desire nor abandons the child — only redirects. Kṛṣṇa as Supersoul in every heart does the same with secondary worshippers: He stabilizes the faith they have, in the form they have chosen, because to break their faith would break them.

Bhīṣma worshipping Sūrya

Lying on his bed of arrows after the Mahābhārata war, awaiting the auspicious turn of the sun's northward journey to release his life, Bhīṣma maintained his vow not to die until uttarāyaṇa. He worshipped the sun-god, Sūrya, as the gatekeeper of that auspicious time.

But Bhīṣma's faith in Sūrya was sustained by Kṛṣṇa — who in fact arrived in person at the deathbed. The Mahābhārata shows the layered truth: the devotee worships Sūrya with steady śraddhā, but the steadiness itself is the gift of the Supreme, and at the right moment Kṛṣṇa Himself appears to receive the final surrender. Tasya tasya acalāṁ śraddhāṁ tām eva vidadhāmy aham — exactly.

📝 My note

Bhagavad-gītā 7.22

↗
स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च तत: कामान्मयैव विहितान्हि तान् ॥ २२ ॥
sa tayā śraddhayā yuktas
[sa tayaa shraddhayaa yuktas]
tasyārādhanam īhate
[tasyaaraadhanam eehate]
labhate ca tataḥ kāmān
[labhate cha tatah kaamaan]
mayaiva vihitān hi tān
[mayaiva vihitaan hi taan]
saḥ — he tayā — with that śraddhayā — inspiration yuktaḥ — endowed tasya — of that demigod ārādhanam — for the worship īhate — he aspires labhate — obtains ca — and tataḥ — from that kāmān — his desires mayā — by Me eva — alone vihitān — arranged hi — certainly tān — those .
Blended reading (Sanskrit + English inline)
sa tayā śraddhayā yuktas
saḥ
he
tayā
with that
śraddhayā
inspiration
yuktaḥ
endowed
tasyārādhanam īhate
tasya
of that demigod
ārādhanam
for the worship
īhate
he aspires
labhate ca tataḥ kāmān
labhate
obtains
ca
and
tataḥ
from that
kāmān
his desires
mayaiva vihitān hi tān
mayā
by Me
eva
alone
vihitān
arranged
hi
certainly
tān
those .
  • yuktaḥ — endowed
    Past participle of √yuj (to join, to link). Endowed-with, yoked-to. Paired with śraddhayā in the verse — the worshipper now operates with steady faith, granted in 7.21. The verses are sequential: faith granted, worship executed, results obtained.
  • ārādhanam — for the worship
    From ā + √rādh (to please, to satisfy). Worship as the satisfying of a deity. Note: the verse uses ārādhana (proper worship), not mere ritual — the devotee really worships, and really gets the result.
  • kāmān — his desires
    Accusative plural of kāma. The plurality matters — many desires fulfilled. The verse is not denying that demigod-worship works. It does work. The system is functional. The verse only relocates the source.
  • vihitān — arranged
    Past participle of vi + √dhā (to arrange, to dispense). Coupled in the verse with mayā eva (by Me alone). The phrase is doctrinally decisive: demigods are intermediaries; the actual disbursing agent is Kṛṣṇa. Compare 9.23, which sharpens this further.
Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.
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)
Faith leads to worship, worship to results. The seeker thinks the deity delivered — but Kṛṣṇa quietly notes: the boons are ordained by Him alone. The intermediary works, yet ownership of the outcome belongs to the underlying Lord.
Further notes (विवरण · Vivaraṇa)
The deities are real but their power is delegated. 'Mayaiva vihitāḥ' is the key: Kṛṣṇa is the dispenser of every karmic outcome, regardless of which devatā mediated. This metaphysics keeps the Gītā's strict monotheism intact while not denigrating the popular pantheon. The seeker's misunderstanding is harmless to receiving the result — but it limits the result's nature, as 7.23 will state.
Prose order (अन्वय · Anvaya)
सः तया श्रद्धया युक्तः (सन्) तस्य आराधनम् ईहते, ततः च तान् कामान् लभते — हि (ते तु) मया एव विहिताः ।
saḥ tayā śraddhayā yuktaḥ (san) tasya ārādhanam īhate, tataḥ ca tān kāmān labhate — hi (te tu) mayā eva vihitāḥ |
Endowed with that faith, he undertakes the worship of that deity and obtains his desires from it — but in fact those very desires are arranged by Me alone.
Word split (पदच्छेद · Padaccheda)
सः तया श्रद्धया युक्तः तस्य आराधनम् ईहते । लभते च ततः कामान् मया एव विहितान् हि तान् ॥
saḥ tayā śraddhayā yuktaḥ tasya ārādhanam īhate | labhate ca tataḥ kāmān mayā eva vihitān hi tān ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सः saḥ तद् pron. (pronoun) nom.sg. (nominative singular)m. he
तया tayā तद् pron. (pronoun) ins.sg. (instrumental singular)f. with that
श्रद्धया śraddhayā श्रद्धा (f.) ins.sg. (instrumental singular) faith
युक्तः yuktaḥ √युज् p.p.p. (past passive participle) nom.sg. (nominative singular)m. endowed / joined
तस्य tasya तद् pron. (pronoun) gen.sg. (genitive singular)m. of that (deity)
आराधनम् ārādhanam आराधन (n.) acc.sg. (accusative singular) worship / propitiation
ईहते īhate √ईह् pres. (present) 3sg. ātm. (ātmanepada / middle voice) endeavors / pursues
लभते labhate √लभ् pres. (present) 3sg. ātm. (ātmanepada / middle voice) obtains
च ca ind. (conj.) and
ततः tataḥ ind. (abl. adv.) from it / thence
कामान् kāmān काम (m.) acc.pl. (accusative plural) desires / desired objects
मया mayā अस्मद् pron. (pronoun) ins.sg. (instrumental singular) by Me
एव eva ind. (emph.) alone
विहितान् vihitān वि+√धा p.p.p. (past passive participle) acc.pl. (accusative plural)m. ordained / arranged
हि hi ind. (causal/emph.) indeed
तान् tān तद् pron. (pronoun) acc.pl. (accusative plural)m. those

The demigods cannot award benedictions to their devotees without the permission of the Supreme Lord. The living entity may forget that everything is the property of the Supreme Lord, but the demigods do not forget. So the worship of demigods and achievement of desired results are due not to the demigods but to the Supreme Personality of Godhead, by arrangement. The less intelligent living entity does not know this, and therefore he foolishly goes to the demigods for some benefit. But the pure devotee, when in need of something, prays only to the Supreme Lord. Asking for material benefit, however, is not a sign of a pure devotee. A living entity goes to the demigods usually because he is mad to fulfill his lust. This happens when something undue is desired by the living entity and the Lord Himself does not fulfill the desire. In the Caitanya-caritāmṛta it is said that one who worships the Supreme Lord and at the same time desires material enjoyment is contradictory in his desires. Devotional service to the Supreme Lord and the worship of a demigod cannot be on the same platform, because worship of a demigod is material and devotional service to the Supreme Lord is completely spiritual. For the living entity who desires to return to Godhead, material desires are impediments. A pure devotee of the Lord is therefore not awarded the material benefits desired by less intelligent living entities, who therefore prefer to worship demigods of the material world rather than engage in the devotional service of the Supreme Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
22. Endowed with the faith given by Me, that person worships the devatā, and attains his desired objects, which are given only by Me.
Commentary

That person, endowed with that faith, performs (īhate) worship of that devatā. He obtains the results of that worship (kāmān) from the worship of that particular devatā. But those devatās cannot fulfill those desires. It is I who fulfill those desires.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
22. Endowed with the faith given by Me, that person worships the devatā, and attains desired objects, which are given only by Me.
Commentary

With that faith, he performs (īhate) worship of the devatā. He attains results mentioned previously (destruction of suffering etc.) which are actually produced only by Me, because of worshipping a devatā which arises from My body. Even though such a worshipper does not have proper knowledge that the devatā arises from Me, I give his the results, since I consider that such faith in the devatā is (indirectly) faith in My form.

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

It is only Krishna who bestows benefits through the demigods to the living entities

Focus of Learning

(a) Demigods cannot give benedictions without permission of the Supreme Lord

Living entities may forget, that everything is the property of the Supreme Lord
But the demigods do not forget

(b) Attitude of pure devotee

Knows that everything comes from Supreme Lord
Does not ask for material benefit
Ref. CC: To worship the Supreme Lord and at the same time desiring material enjoyment is contradictory

(c) Reciprocation of Lord with pure devotee

For living entity desiring to return to Godhead, material desires are impediments
Therefore the Supreme Lord does not award material benefits to the pure devotees

(d) Demigod worship is material; Worship of the Supreme Lord is spiritual

(a) Every living entity has its own minute independence – Supreme Lord does not interfere but gives

facilities

Analogy: He is like the Supreme father for all living entities

(b) Why the All Powerful God gives facilities to the living entities to enjoy and fall into the trap of

illusory energy

If the Supersoul does not give such facilities there is no meaning of independence
Along with the facilities he also gives the ultimate instruction as the path to real happiness –“Give up all other engagements and fully surrender unto Me”

(c) Both, the living entities and the demigods are subordinate to the will of the Supreme Personality

of Godhead, and have no separate independence without the sanction of the Lord

Living entity cannot worship by his own desire
Lord inspires the particular mode of devotional attitude towards a particular demigod
Nor demigods can bestow benefit without the Supreme will
Analogy: Even a blade of grass cannot move without the will of the Lord

(d) People go to demigods for different material desires (As per the Vedic literatures)

For good health – Sun god, Surya
For education – Goddess of learning, Sarasvati
For a beautiful wife – Goddess Uma, wife of Lord Shiva
Śrī Śaṅkarācārya Classical
Translation
7.22 Yuktah,being endued; taya, with that; sraddhaya, faith, as granted by Me; sah, that person; ihate, engages in; radhanam, i.e. aradhanam, worshipping; tasyah, that form of the deity. And labhate, he gets; tan hi, those very; kaman, desired results; tatah, there-from, from that form of the deity which was worshipped; as vihitan, they are dispensed, meted out; maya eva, by Me alone, who am the omniscient, supreme God, because I am possessed of the knowledge of the apportionment of the results of actions. The meaning his that he surely gets those desired results since they are ordained by God. If the reading be hitan (instead of hi tan), then the beneficence (-hita means beneficent-) of the desired result should be interpreted in a figurative sense, for desires cannot be beneficial to anyone!
Śrī Rāmānujācārya Classical
Translation
7.22 He, endowed with that faith without obstacles, performs the worship of Indra and other divinities. Thence, i.e., from the worship of Indra and other divinities, who constitute My body, he attains the objects of his desire, which are in reality granted by Me alone. Although he does not know at the time of worship that divinities like Indra, who are his objects of worship, are My body only, and that worship of them is My worship, still, inasmuch as this worship is, in reality, My worship, he attains his objects of desire granted by Me alone.
Śrī Abhinavagupta Classical
Translation
7.22 See Comment under 7.23
Swami Sivananda Classical
Translation
7.22 Endowed with that faith, he engages in the worship of that (form) and from it he obtains his desire, these being verily ordained by Me (alone).
Commentary

7.22 सः he? तया with that? श्रद्धया with faith? युक्तः endowed? तस्य of it? आराधनम् worship? ईहते engages in? लभते obtains? च and? ततः from that? कामान् desires? मया by Me? एव surely? विहितान् ordained? हि verily? तान् those.Commentary The last two words Hi and Tan are taken as one word? Hitan meaning benefits. This is another interpretation. The devotee who worships the lesser gods attains the objects of his desire (minor psychic powers? etc.). Those objects are ordained by the Lord only as He alone knows exactly the relation between the actions and their results or rewards and as He is the Inner Ruler of all beings. Unwise or undiscriminating people only take recourse to the means of getting these finite rewards which can hardly give entire satisfaction. Pitiable indeed is their lot They have,no power of eniry (VicharaSakti) or right understanding. They get hold of pieces of glass instead of attaining the jewel of the Self? of incalculabe value.

Swami Gambhīrānanda Classical
Translation
7.22 Being imbued with that faith, that person engages in worshipping that form, and he gets those very desired results therefrom as they are dispensed by Me alone.
Shri Purohit Swami Classical
Translation
7.22 If he worships one form alone with real faith, then shall his desires be fulfilled through that only; for thus have I ordained.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.23 BG 4.12 BG 3.12 SB 4.31.14 SB 10.24.25 SB 6.3.20 CC Madhya 20.126 CC Madhya 9.264 CC Madhya 25.91 Kaṭha Upaniṣad 1.1.24Śvetāśvatara Upaniṣad 6.12
Endowed with such faith, he worships and gets what he desires — but it is actually I who arrange those benefits.
Practical Applications
  • Recognize that all benefits, even from secondary sources, flow through Kṛṣṇa.
  • Direct your gratitude to the actual source.
  • Stop fragmenting thanks among secondary deities.
Reflection Questions
  • Whom have I been thanking when I should be thanking Kṛṣṇa?
  • How does redirecting gratitude feel?

A man writes a cheque against an account he doesn't know is overdrawn — but a hidden patron quietly transfers funds each time to honour the cheque. The man thinks the bank gave him the money. The patron, in love, lets him think so. So Kṛṣṇa, behind every demigod-granted boon, is the actual fund-source.

Rāvaṇa's boons from Brahmā

Through fierce austerity, Rāvaṇa won boons from Brahmā — invulnerability against gods, gandharvas, yakṣas, demons. He thought Brahmā the source of his power and Brahmā the guarantor of his security.

But behind Brahmā stood Viṣṇu. When the time came, the gift was rescinded by the very arrangement that gave it — for Rāma, an avatāra of the Supreme, slew Rāvaṇa within the very loophole the boon left open (humans, since Rāvaṇa thought them beneath asking protection from). The Rāmāyaṇa stages it as the verse's stark moral: 'these benefits are bestowed by Me alone' — and revoked by Me alone, when their term is up.

📝 My note

Bhagavad-gītā 7.23

↗
अन्तवत्तु फलं तेषां तद्भ‍वत्यल्पमेधसाम् । देवान्देवयजो यान्ति मद्भ‍क्ता यान्ति मामपि ॥ २३ ॥
antavat tu phalaṁ teṣāṁ
[antavat tu phalam teshaam]
tad bhavaty alpa-medhasām
[tad bhavaty alpa-medhasaam]
devān deva-yajo yānti
[devaan deva-yajo yaanti]
mad-bhaktā yānti mām api
[mad-bhaktaa yaanti maam api]
anta - vat — perishable tu — but phalam — fruit teṣām — their tat — that bhavati — becomes alpa - medhasām — of those of small intelligence devān — to the demigods deva - yajaḥ — the worshipers of the demigods yānti — go mat — My bhaktāḥ — devotees yānti — go mām — to Me api — also .
Blended reading (Sanskrit + English inline)
antavat tu phalaṁ teṣāṁ
anta - vat
perishable
tu
but
phalam
fruit
teṣām
their
tad bhavaty alpa-medhasām
tat
that
bhavati
becomes
alpa - medhasām
of those of small intelligence
devān deva-yajo yānti
devān
to the demigods
deva - yajaḥ
the worshipers of the demigods
yānti
go
mad-bhaktā yānti mām api
mat
My
bhaktāḥ
devotees
yānti
go
mām
to Me
api
also .
  • anta - vat — perishable, having an end
    Compound: anta (end) + -vat (possessing). The fruits of demigod-worship come with expiry dates built in. Not 'bad' — perishable. The verse's main critique is temporal, not moral.
  • alpa - medhasām — of those of small intelligence
    Compound: alpa (small) + medhas (intelligence). The harshest word in the verse — but precisely targeted: those who choose perishable goals when imperishable ones were available are, by definition, calculating poorly.
  • deva - yajaḥ — the worshipers of the demigods
    Compound: deva + yaj (sacrificer). The class-name for demigod-worshippers. The Gītā is naming them, not insulting them; the category is real and well-populated.
  • yānti — go
    Same verb used twice in the verse, once for each destination. The repetition is the verse's structural point: worship and destination are the same verb. You go where you face.
  • bhaktāḥ — devotees
    From √bhaj. The same word that names Kṛṣṇa's devotees throughout the Gītā. In this verse, mat-bhaktāḥ — 'My devotees' — is the climactic phrase: their destination is Kṛṣṇa Himself, not a planet, not a state, but Him. The shortest sentence in the verse, and the one that matters.
Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.
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 rewards of demigod-worship are finite; the devatās themselves are within saṁsāra and so their domains end. But devotees of Kṛṣṇa reach Kṛṣṇa Himself — a destination without an end. Pursuit of the bigger object pays a bigger and lasting prize.
Further notes (विवरण · Vivaraṇa)
Antavat phalam — 'fruit with an end' — invokes the Upaniṣadic critique of svarga-class outcomes (Kaṭha 1.1.26). Alpa-medhasām is diagnostic: the limitation is in intelligence, not in entitlement. The principle 'you reach what you aim at' explains religious pluralism without flattening it: lesser aims, lesser destinations. Cf. BG 9.25 for the same comparative ladder.
Prose order (अन्वय · Anvaya)
तेषाम् अल्प-मेधसां तत् फलं अन्तवत् तु भवति; देव-यजः देवान् यान्ति, मद्-भक्ताः तु माम् अपि यान्ति ।
teṣām alpa-medhasāṃ tat phalaṃ antavat tu bhavati; deva-yajaḥ devān yānti, mad-bhaktāḥ tu mām api yānti |
But that fruit of theirs — of small intelligence — is perishable; worshippers of devas go to devas, but My devotees come to Me.
Word split (पदच्छेद · Padaccheda)
अन्तवत् तु फलं तेषां तत् भवति अल्प-मेधसाम् । देवान् देव-यजः यान्ति मद्-भक्ताः यान्ति माम् अपि ॥
antavat tu phalaṃ teṣāṃ tat bhavati alpa-medhasām | devān deva-yajaḥ yānti mad-bhaktāḥ yānti mām api ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अन्तवत् antavat अन्तवत् (adj.) nom.sg. (nominative singular)n. having an end / perishable
तु tu ind. (contrast.) but
फलम् phalam फल (n.) nom.sg. (nominative singular) fruit / result
तेषाम् teṣām तद् pron. (pronoun) gen.pl. (genitive plural)m. of them
तत् tat तद् pron. (pronoun) nom.sg. (nominative singular)n. that
भवति bhavati √भू pres. (present) 3sg.par. (parasmaipada / active voice) becomes / is
अल्प-मेधसाम् alpa-medhasām अल्प + मेधस् (n.) bahuvrīhi cpd. (compound) gen.pl. (genitive plural)m. of the small-minded
देवान् devān देव (m.) acc.pl. (accusative plural) the devas
देव-यजः deva-yajaḥ देव + यजस् (suffix) nom.pl. (nominative plural)m. worshippers of devas
यान्ति yānti √या pres. (present) 3pl.par. (parasmaipada / active voice) they go to
मद्-भक्ताः mad-bhaktāḥ मद् + भक्त (adj.) tatpuruṣa cpd. (compound) nom.pl. (nominative plural)m. My devotees
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
अपि api ind. (emph.) indeed

Some commentators on the Bhagavad-gītā say that one who worships a demigod can reach the Supreme Lord, but here it is clearly stated that the worshipers of demigods go to the different planetary systems where various demigods are situated, just as a worshiper of the sun achieves the sun or a worshiper of the demigod of the moon achieves the moon. Similarly, if anyone wants to worship a demigod like Indra, he can attain that particular god’s planet. It is not that everyone, regardless of whatever demigod is worshiped, will reach the Supreme Personality of Godhead. That is denied here, for it is clearly stated that the worshipers of demigods go to different planets in the material world but the devotee of the Supreme Lord goes directly to the supreme planet of the Personality of Godhead. Here the point may be raised that if the demigods are different parts of the body of the Supreme Lord, then the same end should be achieved by worshiping them. However, worshipers of the demigods are less intelligent because they don’t know to what part of the body food must be supplied. Some of them are so foolish that they claim that there are many parts and many ways to supply food. This isn’t very sanguine. Can anyone supply food to the body through the ears or eyes? They do not know that these demigods are different parts of the universal body of the Supreme Lord, and in their ignorance they believe that each and every demigod is a separate God and a competitor of the Supreme Lord. Not only are the demigods parts of the Supreme Lord, but ordinary living entities are also. In the Śrīmad-Bhāgavatam it is stated that the brāhmaṇas are the head of the Supreme Lord, the kṣatriyas are His arms, the vaiśyas are His waist, the śūdras are His legs, and all serve different functions. Regardless of the situation, if one knows that both the demigods and he himself are part and parcel of the Supreme Lord, his knowledge is perfect. But if he does not understand this, he achieves different planets where the demigods reside. This is not the same destination the devotee reaches. The results achieved by the demigods’ benedictions are perishable because within this material world the planets, the demigods and their worshipers are all perishable. Therefore it is clearly stated in this verse that all results achieved by worshiping demigods are perishable, and therefore such worship is performed by the less intelligent living entity. Because the pure devotee engaged in Kṛṣṇa consciousness in devotional service of the Supreme Lord achieves eternal blissful existence that is full of knowledge, his achievements and those of the common worshiper of the demigods are different. The Supreme Lord is unlimited; His favor is unlimited; His mercy is unlimited. Therefore the mercy of the Supreme Lord upon His pure devotees is unlimited.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
23. The results obtained by these foolish persons are temporary. Those who worship devas attain the devas, and those who worship Me attain to Me.
Commentary

“But then You give the devotees of the devatā temporary results, whereas You give Your devotees permanent results. It is unjust for You to do that, since You are the Supreme Lord.” No, it is not unjust. Those who worship the devatās attain (yānti) the devatās. Those who worship Me attain Me. The meaning is this. It is very logical that a person attains what he worships. Thus if the devatā are temporary, how can their devotees become permanent, and how can the results of worship be permanent? Thus it is said here that the devotees of those devatā are not intelligent (alpa-medhasām). The Supreme Lord however is eternal, and therefore His devotees are also eternal. Their bhakti and all the results of their bhakti are eternal.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
23. The results obtained by these foolish persons are temporary. Those who worship devas attain the devas, and those who worship Me attain to Me.
Commentary

“Well, if the devatās are Your bodies, then worshipping them should yield the same result as worshipping You directly.” Those who have scant intelligence (alpa medhasām), and worship devatās, considering only the particular devatā, not understanding that the devatā is My body, obtain only scant, temporary results. Those who worship the devatā with the understanding that the devatā is My body (not being of scant intelligence) obtain infinite, eternal results. This is because the worshippers of the devatās go to the devatās who have limited enjoyment and limited life span. But My devotees attain Me and infinite, indestructible results, from worshipping Me, who am endowed with eternal, infinite form, qualities and powers. Great difference in the results of worship is indicated.

Bhūrijana Dāsa Gauḍīya
Commentary

The demigods' worshipers work just as hard or even harder than the devotees of Krsna, but yet just see the difference between their results. 'Alpa‑medhasam= hrta jnana'‑ very small intelligence. So much hard endeavor for such a temporary result.

[ 2 . Impersonalists: Less intelligent men think that Krsna is impersonal and has only assumed His current form and personality. (24) Krsna's yogamaya covers these foolish and unintelligent men so that they can never know Him. (24‑25) ]

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

Result of worshipping demigods – Only perishable results of no eternal benefit

LINK BETWEEN TEXTS 7.23 & 7.24: In addition to the demigod worshipers, another class of men who

surrender, but improperly, are the Impersonalists. They are described next.

Śrī Śaṅkarācārya Classical
Translation
7.23 Since those non-discriminating men with desires are engaged in disciplines for limited results, therefore, tat phalam, that result; tesam, of theirs; alpamedhasam, who are of poor intellect, of poor wisdom; antavat tu bhavati, is limited, ephemeral, indeed. Deva-yajah, the worshippers of gods; yanti, go; devan, to the gods. Madbhaktah, My devotees; yanti, to; mam api, to Me alone. 'Thus, though the effort needed is the same, they do not resort to me alone for the unlimited result. Alas! they are surely in a pitiable condition.' In this manner the Lord expresses his compassion. 'Why do they not take refuge in Me alone?' The answer is:
Śrī Rāmānujācārya Classical
Translation
7.23 The men of 'small understanding' means those whose understanding is poor, who worship only Indra and other divinities. The fruit of their worship is small and finite. Why? The worshippers of divinities like Indra go to the divinities. And Indra and other divinities possess limited joy and live only for a limited time. So if they attain eality of enjoyment with them, they also fall down along with them in due course; but My devotees, knowing that their acts are of the nature of My worship, renouncing attachment for finite, fruits, reach Me, having for their purpose the pleasing of Me alone. That is, they never more return to Samsara. For Sri Krsna teaches later on: 'But on reaching Me there is no rirth, O Arjuna' (8.16). Now Sri Krsna declares: 'But these others (i.e., who worship Indra etc.) regard as insignificant even My incarnations among men and other beings in order to make Myself easy for all to resort to.'
Śrī Abhinavagupta Classical
Translation
7.20-23 Kamaih etc. upto man api. On the other hand, those persons, whose minds are conditioned by a variety of their own respective desires for the best and so on (or the desires that may be classified as the best and so on) - they have thier thinking faculty carried away by their desires, and worship a particular deity who possesses nothing but My intermediate body that suits only to those devotees' desires. Hence, they obtain their desired result from Me alone. But, that result has an end of its own, because it is limited by the mental impressions of their own. Therefore those who perform sacrifice etc., with the aim of becming Indra etc., (or of attaining the houses of Indra etc.) gain their desired fruit accordingly. On the other hand, those whose chief aim is to attain Me, they gain Me alone. But, while the Absolute-being is immanent in all, how is it that the fruit achieved by the worshippers of other deities is limited ? The answer is given as :
Swami Sivananda Classical
Translation
7.23 Verily the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, but My devotees come to Me.
Commentary

7.23 अन्तवत् finite? तु verily? फलम् the fruit? तेषाम् of them? तत् that? भवति is? अल्पमेधसाम् those of small intelligence? देवान् to the gods? देवयजः the worshippers of the gods? यान्ति go to? मद्भक्ताः My devotees? यान्ति go to? माम् Me? अपि also.Commentary The exertion in the two kinds is the same and yet people do not attempt to worship the Supreme Being in order to attain the maximum benefits or the infinite reward (liberation or Moksha). The reward obtained by men of small understandng and petty intellect who worship the minor deities is small? perishable and temporary.Yajnas (Vedic rituals)? Homas (rituals in which oblations are offered into the sacred fire) and Tapas (penance) of various sorts can bestow only temporary rewards on the performer. Liberation from the wheel of transmigration alone will give everlasting bliss and eternal peace.Those who worship Indra and others are Sattvic devotees those who worship Yakshas and Rakshasas (demoniacal beings) are Rajasic devotees and those who worship the Bhutas and Pretas (discarnate spirits) are Tamasic devotees.The knowledge of those who worship the small deities is partial and incomplete. It cannot lead to liberation. (Cf.IX.25)

Swami Gambhīrānanda Classical
Translation
7.23 That result of theirs who are of poor intellect is indeed limited. The worshippers of gods go to the gods. My devotees go to Me alone.
Shri Purohit Swami Classical
Translation
7.23 The fruit that comes to men of limited insight is, after all, finite. They who worship the Lower Powers attain them; but those who worship Me come unto Me alone.
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 9.21 BG 8.16 BG 9.25 SB 3.32.2 SB 11.21.23 SB 2.3.10 CC Madhya 19.149 CC Madhya 22.86 CC Madhya 24.86 Muṇḍaka Upaniṣad 1.2.10Chāndogya Upaniṣad 8.1.6
Those who worship the demigods go to the demigods; those who worship Me come to Me — the result corresponds to the object.
Practical Applications
  • Choose your object of worship carefully — you will go where you worship.
  • Recognize that not all destinations are equal.
  • Aim for Kṛṣṇa, not demigod realms.
Reflection Questions
  • Where am I worshiping that I don't actually want to go?
  • What is my chosen destination, and is my worship aligned?

A traveler buys a ticket and boards a bus to the city he named. He may dislike the city when he arrives, but he chose it at the counter. Worship is the ticket counter of saṁsāra. Whatever object you face with sincere worship, that destination you board for. Kṛṣṇa-bhaktas hold a ticket to Kṛṣṇa-loka. Demigod-worshippers hold a ticket to demigod-loka. Both will arrive — and one ticket is round-trip, the other one-way.

📝 My note

Bhagavad-gītā 7.24

↗
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धय: । परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ २४ ॥
avyaktaṁ vyaktim āpannaṁ
[avyaktam vyaktim aapannam]
manyante mām abuddhayaḥ
[manyante maam abuddhayah]
paraṁ bhāvam ajānanto
[param bhaavam ajaananto]
mamāvyayam anuttamam
[mamaavyayam anuttamam]
avyaktam — nonmanifested vyaktim — personality āpannam — achieved manyante — think mām — Me abuddhayaḥ — less intelligent persons param — supreme bhāvam — existence ajānantaḥ — without knowing mama — My avyayam — imperishable anuttamam — the finest .
Blended reading (Sanskrit + English inline)
avyaktaṁ vyaktim āpannaṁ
avyaktam
nonmanifested
vyaktim
personality
āpannam
achieved
manyante mām abuddhayaḥ
manyante
think
mām
Me
abuddhayaḥ
less intelligent persons
paraṁ bhāvam ajānanto
param
supreme
bhāvam
existence
ajānantaḥ
without knowing
mamāvyayam anuttamam
mama
My
avyayam
imperishable
anuttamam
the finest .
  • avyaktam — nonmanifested
    Privative: a- (not) + vyakta (manifest). Here used pejoratively — what the abuddhayaḥ wrongly think Kṛṣṇa was. The verse rejects the very category of 'previously unmanifest Kṛṣṇa.'
  • vyaktim — personality
    Accusative of vyakti — 'manifestation, manifest form.' Coupled in the verse with āpannam (attained). The mistaken view: Kṛṣṇa attained personhood, having previously lacked it. The Gītā denies the prior lack. The form was always; only the seeing began.
  • abuddhayaḥ — less intelligent persons
    Privative compound: a- (not) + buddhi (intelligence) + -aḥ (those-with). The 'un-intelligenced.' The category-term for impersonalists in this verse. Compare the parallel alpa-medhasām in 7.23.
  • param — supreme
    Adjective: highest, beyond. Modifies bhāvam (nature, state-of-being). Kṛṣṇa's eternal, transcendent personal nature. The phrase param bhāvam recurs across the Gītā (cf. 4.5) as a marker for personalism: there is no impersonal Absolute 'behind' the Lord — He is anuttama.
  • anuttamam — the finest, the unsurpassed
    Privative: an- (not) + uttama (highest) + comparative implication — 'than which nothing higher.' Kṛṣṇa's nature is anuttama. To imagine an impersonal Absolute 'behind' Him is to imagine something higher than the anuttama — a logical contradiction.
Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.
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 unwise imagine Kṛṣṇa was originally formless and only secondarily 'descended' into form. Kṛṣṇa rejects this: His supreme nature — eternal, unsurpassed, imperishable — is itself the form they see. There is no formless 'real Kṛṣṇa' behind the personal one.
Further notes (विवरण · Vivaraṇa)
The verse pre-empts a familiar advaitic / Buddhist reading whereby the personal Bhagavān is a temporary projection of the impersonal absolute. Kṛṣṇa's claim is the reverse: personality is primary, not derivative. Avyayam anuttamaṁ paraṁ bhāvam — imperishable, unsurpassed, supreme — is His eternal vyakti, not a secondary appearance. Foundational for Vaiṣṇava theology; cf. BG 9.11 ('avajānanti māṁ mūḍhāḥ').
Prose order (अन्वय · Anvaya)
अबुद्धयः मम अव्ययम् अनुत्तमं परं भावम् अजानन्तः मां अव्यक्तं (पूर्वम् आसीत्, अधुना) व्यक्तिम् आपन्नं (इति) मन्यन्ते ।
abuddhayaḥ mama avyayam anuttamaṃ paraṃ bhāvam ajānantaḥ māṃ avyaktaṃ (pūrvam āsīt, adhunā) vyaktim āpannaṃ (iti) manyante |
The unintelligent, not knowing My imperishable, unsurpassed, supreme nature, think that I, being unmanifest, have taken on manifest form.
Word split (पदच्छेद · Padaccheda)
अव्यक्तं व्यक्तिम् आपन्नं मन्यन्ते माम् अबुद्धयः । परं भावम् अजानन्तः मम अव्ययम् अनुत्तमम् ॥
avyaktaṃ vyaktim āpannaṃ manyante mām abuddhayaḥ | paraṃ bhāvam ajānantaḥ mama avyayam anuttamam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अव्यक्तम् avyaktam अ + व्यक्त p.p.p. (past passive participle) acc.sg. (accusative singular)m./n. unmanifest
व्यक्तिम् vyaktim व्यक्ति (f.) acc.sg. (accusative singular) manifestation / form
आपन्नम् āpannam आ+√पद् p.p.p. (past passive participle) acc.sg. (accusative singular)m. having come to / attained
मन्यन्ते manyante √मन् pres. (present) 3pl. ātm. (ātmanepada / middle voice) they think
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
अबुद्धयः abuddhayaḥ अ + बुद्धि (f.) bahuvrīhi cpd. (compound) nom.pl. (nominative plural)m. those without intelligence
परम् param पर (adj.) acc.sg. (accusative singular)m. supreme / highest
भावम् bhāvam भाव (m.) acc.sg. (accusative singular) nature / essence
अजानन्तः ajānantaḥ अ + √ज्ञा pres. (present) act. participle nom.pl. (nominative plural)m. not knowing
मम mama अस्मद् pron. (pronoun) gen.sg. (genitive singular) of Me
अव्ययम् avyayam अव्यय (adj.) acc.sg. (accusative singular)m. imperishable
अनुत्तमम् anuttamam अनुत्तम (adj.) acc.sg. (accusative singular)m. unsurpassed

Those who are worshipers of demigods have been described as less intelligent persons, and here the impersonalists are similarly described. Lord Kṛṣṇa in His personal form is here speaking before Arjuna, and still, due to ignorance, impersonalists argue that the Supreme Lord ultimately has no form. Yāmunācārya, a great devotee of the Lord in the disciplic succession of Rāmānujācārya, has written a very appropriate verse in this connection. He says, tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ sattvena sāttvikatayā prabalaiś ca śāstraiḥ prakhyāta-daiva-paramārtha-vidāṁ mataiś ca naivāsura-prakṛtayaḥ prabhavanti boddhum “My dear Lord, devotees like Vyāsadeva and Nārada know You to be the Personality of Godhead. By understanding different Vedic literatures, one can come to know Your characteristics, Your form and Your activities, and one can thus understand that You are the Supreme Personality of Godhead. But those who are in the modes of passion and ignorance, the demons, the nondevotees, cannot understand You. They are unable to understand You. However expert such nondevotees may be in discussing Vedānta and the Upaniṣads and other Vedic literatures, it is not possible for them to understand the Personality of Godhead.” ( Stotra-ratna 12) In the Brahma-saṁhitā it is stated that the Personality of Godhead cannot be understood simply by study of the Vedānta literature. Only by the mercy of the Supreme Lord can the Personality of the Supreme be known. Therefore in this verse it is clearly stated that not only are the worshipers of the demigods less intelligent, but those nondevotees who are engaged in Vedānta and speculation on Vedic literature without any tinge of true Kṛṣṇa consciousness are also less intelligent, and for them it is not possible to understand God’s personal nature. Persons who are under the impression that the Absolute Truth is impersonal are described as abuddhayaḥ, which means those who do not know the ultimate feature of the Absolute Truth. In the Śrīmad-Bhāgavatam it is stated that supreme realization begins from the impersonal Brahman and then rises to the localized Supersoul – but the ultimate word in the Absolute Truth is the Personality of Godhead. Modern impersonalists are still less intelligent, for they do not even follow their great predecessor Śaṅkarācārya, who has specifically stated that Kṛṣṇa is the Supreme Personality of Godhead. Impersonalists, therefore, not knowing the Supreme Truth, think Kṛṣṇa to be only the son of Devakī and Vasudeva, or a prince, or a powerful living entity. This is also condemned in the Bhagavad-gītā (9.11) . Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: “Only the fools regard Me as an ordinary person.” The fact is that no one can understand Kṛṣṇa without rendering devotional service and without developing Kṛṣṇa consciousness. The Bhāgavatam (10.14.29) confirms this: athāpi te deva padāmbuja-dvaya- prasāda-leśānugṛhīta eva hi jānāti tattvaṁ bhagavan-mahimno na cānya eko ’pi ciraṁ vicinvan “My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.” One cannot understand the Supreme Personality of Godhead, Kṛṣṇa, or His form, quality or name simply by mental speculation or by discussing Vedic literature. One must understand Him by devotional service. When one is fully engaged in Kṛṣṇa consciousness, beginning by chanting the mahā-mantra – Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare – then only can one understand the Supreme Personality of Godhead. Nondevotee impersonalists think that Kṛṣṇa has a body made of this material nature and that all His activities, His form and everything are māyā. These impersonalists are known as Māyāvādīs. They do not know the ultimate truth. The twentieth verse clearly states, kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ: “Those who are blinded by lusty desires surrender unto the different demigods.” It is accepted that besides the Supreme Personality of Godhead, there are demigods who have their different planets, and the Lord also has a planet. As stated in the twenty-third verse, devān deva-yajo yānti mad-bhaktā yānti mām api: the worshipers of the demigods go to the different planets of the demigods, and those who are devotees of Lord Kṛṣṇa go to the Kṛṣṇaloka planet. Although this is clearly stated, the foolish impersonalists still maintain that the Lord is formless and that these forms are impositions. From the study of the Gītā does it appear that the demigods and their abodes are impersonal? Clearly, neither the demigods nor Kṛṣṇa, the Supreme Personality of Godhead, are impersonal. They are all persons; Lord Kṛṣṇa is the Supreme Personality of Godhead, and He has His own planet, and the demigods have theirs. Therefore the monistic contention that ultimate truth is formless and that form is imposed does not hold true. It is clearly stated here that it is not imposed. From the Bhagavad-gītā we can clearly understand that the forms of the demigods and the form of the Supreme Lord are simultaneously existing and that Lord Kṛṣṇa is sac-cid-ānanda, eternal blissful knowledge. The Vedic literature confirms that the Supreme Absolute Truth is knowledge and blissful pleasure, vijñānam ānandam brahma ( Bṛhad-āraṇyaka Upaniṣad 3.9.28), and that He is the reservoir of unlimited auspicious qualities, ananta-kalyāna-guṇātmako ’sau ( Viṣṇu Purāṇa 6.5.84). And in the Gītā the Lord says that although He is aja (unborn), He still appears. These are the facts that we should understand from the Bhagavad-gītā. We cannot understand how the Supreme Personality of Godhead can be impersonal; the imposition theory of the impersonalist monist is false as far as the statements of the Gītā are concerned. It is clear herein that the Supreme Absolute Truth, Lord Kṛṣṇa, has both form and personality.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
24. The unintelligent think that the impersonal Brahman has manifested an illusory form as Myself. They do not know My transcendental nature (consisting of form, qualities and activities), which are eternal and most excellent.
Commentary

What to speak of the worshippers of the devatā being foolish and not recognizing Me, even those who study all the scriptures such as the Vedas do not know the truth about Me. Lord Brahmā has said to Me: athāpi te deva padāmbuja-dvaya- prasāda-leśānugṛhīta eva hi jānāti tattvaṁ bhagavan mahimno na cānya eko 'pi ciraṁ vicinvan My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years. SB 10.14.29 Thus, apart from My devotees, everyone else is foolish regarding knowledge of Me. With this intention He speaks this verse. The unintelligent think that the formless Brahman beyond the material world (avyaktim) has taken birth as Myself in the house of Vasudeva (vyaktim) with an illusory form: what is now visible is just an illusory form. This is because they do not know My transcendental state. They do not know that My form, birth, activities, and pastimes are beyond māyā (mama paraṁ bhāvam). What type of state is this? It is eternal (avyayam) and most excellent (anuttamam). According to Medinī, bhāva means existence, nature, intention, endeavor, self, birth, action, pastime and meaning of a word. Śrī Rūpa Gosvāmī in his Bhāgavatāmṛta has described this eternal nature of the Lord: the Lord’s form, qualities, birth, actions, and pastimes are eternal since they have no beginning and no end. Śrīdhara Svāmī has also said, “Bhāvam means form, and avyayam means eternal. …It is a pure form of sattva endowed with great power.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
24. The unintelligent think that the impersonal ātmā has manifested an illusory form as Myself. They do not know My transcendental existence with form and activities, which is eternal and most excellent.
Commentary

How worthless are those who worship devatās instead of Me! They have no intelligence because, though knowing the Upaniṣads, they have no devotion to Me, and consequently they will never understand My true nature. People devoid of understanding My true nature (abuddhayaḥ), consider that I, being not perceptible to the senses since I am ātmā which is revealed only by ātmā, have attained a material form by which I am visible to the senses. They say that I have been born in Devakī with a material body through Vasudeva by sāttvika karma, like any king’s son, because they do not know My supreme nature (bhāva) which is eternal and incomparable, due to lack association with devotees who know about Me. Medinī says: bhāvaḥ sattā svabhāvābhiprāya-ceṣṭātma-janmasu kriyā-līlā-padārtheṣu vibhūti-budha-jantuṣu Bhāva means existence, nature, intention, effort, self, birth, actions, pastimes, object, power, a wise man, and a creature. Devoid of devotion to Me, they do not understand My nature with form, qualities, birth and activities above māyā (param bhāvam), that I am supreme (anuttamam), and eternal (avayam). Instead, they think that I have an ordinary, temporary form made of matter like the material bodies in this world. The form of the Lord is completely knowledge and bliss. vijñānam ānandaṁ brahma: the Lord is knowledge and bliss. (Bṛhaḍ Āraṇyaka Upaniṣad 3..9.28) His multitude of qualities is similar to His form. ananta-kalyāṇa-guṇātmako’sau: He is endowed with infinite auspicious qualities. (Viṣṇu Purāṇa 6.5.84) His birth is just an appearance. ajo’pi san avyayātmā: though I am born, I am eternal. (BG 4.6) Though invisible, He is inclined to appear out of mercy to those who worship Him: na śakyaḥ sa tvayā draṣṭum asmābhir vā bṛhaspate yasya prasādaṁ kurute sa vai taṁ draṣṭum arhati O Bṛhaspati, he cannot be seen by you or us. That person to whom He gives mercy can see Him. Mahābhārata 12.323.18

Bhūrijana Dāsa Gauḍīya
Commentary

The others were considered of 'less intelligence' or 'small intelligence', but these are called 'abuddhaya' ‑ no intelligence.

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

“Impersonalists” are unintelligent – Due to their small knowledge, they do now know My higher

nature which is imperishable and supreme

SUMMARISED THEME 7C

IMPERSONALISTS

A) Their philosophy:

Impersonal Brahman as Supreme
Krishna’s form and pastimes are temporary manifestations of Brahman in contact with matter(Mayavada)
They think of Krishna as an ordinary human, son of Vasudev and Devaki, or powerful living entity

B) What knowledge they lack

Krishna is imperishable and Supreme (7.24)
Krishna is unborn and infallible (7.25)
Krishna knows past, present and future (7.26)
Focus of Learning

(a) This verse refutes that worship of any demigod can take one to the Supreme Lord

Worship of demigods lead to their respective planets

(b) Another philosophy – If demigods are different parts of the body of the Supreme Lord then the

same end should be achieved by worshipping them

Response: They do not know, to what part of the body food must be supplied i.e. the stomach
Similarly the Supreme Lord is the source of all demigods and the demigods in themselves are not separate gods

(c) Perfect knowledge – To know, not only demigods but also living entities as parts and parcels of the

Supreme Lord

Brahmanas are the head
Ksatriyas are the arms
Vaishyas are the waist and
Sudras are the legs

(d) Result of worshiping demigods vs. devotional service to Krishna

Results of demigod worship are perishable because
Within the material world the planets, the demigods and their worshippers are all perishable
Devotional service – The Supreme Lord is unlimited; His favour is unlimited and His mercy is unlimited

LINK BETWEEN TEXTS 7.24 & 7.25: Why Impersonalists who are detached from matter and are also

transcendental are still unable to see Krishna. Why, although Krishna’s form and pastimes are eternal,

they are not visible to everyone

Śrī Śaṅkarācārya Classical
Translation
7.24 Abuddhayah, the unintelligent, the non-discriminating ones; ajanantah, unaware; mama, of My; param, supreme; bhavam, state, My reality as the supreme Self; which is avyayam, immutable, undecaying; and anuttanam, unsurpassable; manyante, think; mam, of Me; as avyaktam, the unmanifest, the invisible; apannam, that has become; vyaktim, manifest, visible, at present [At present, after being embodied as an Incarnation.]-though I am the ever well-known God. They think so because they are unaware of My reality. This is the idea. What is the reason for their ignorance? This is being stated:
Śrī Rāmānujācārya Classical
Translation
7.24 Ignorant people do not know My higher nature, immutable and unsurpassed. They do not know that it is I, who is worshipped through all rites, who is the Lord of all, and whose nature is beyond speech and mind, that has incarnated as the son of Vasudeva, without abandoning My divine nature, out of My supreme compassion and parental love for those who resort to Me and in order that I may be the refuge of all. They consider Me as only a worldly prince who was not manifest before and who has now become manifest by Karma and has secured a special form. Therefore, they do not resort to Me, nor do they worship Me. Why is He not manifest (to them)? Sri Krsna says:
Śrī Abhinavagupta Classical
Translation
7.24 Avyaktam etc. Becuase of their poor intellect, these [worshippers of other deities] do not at all recognise the unmanifest and ultimately true nature of Mine. On the contrary, they conceive Me merely as one, possessing only a manifest form with a particular knowledge and a particular innage nature, all suitable to their own desires. [They think] not otherwise. That is why, no name or form [of a deity] is insisted upon [by the Lord]. However, this is the established view [of the teachers of the school] in this regard : If a person holds fast to a specific form of a deity in order to get rid of desires, that [itself] results in his becoming pure and emancipated. If the case is reversed, [the result] would be a contrary one.
Swami Sivananda Classical
Translation
7.24 The foolish think of Me, the Unmanifest, as having manifestation, knowing not My higher, immutable and most excellent nature.
Commentary

7.24 अव्यक्तम् the unmanifested? व्यक्तिम् to manifestation? आपन्नम् come to? मन्यन्ते think? माम् Me? अबुद्धयः the foolish? परम् the highest? भावम् nature? अजानन्तः not knowing? मम My? अव्ययम् immutable? अनुत्तमम् most excellent.Commentary The ignorant take Lord Krishna as a common mortal. They think that He has taken a body like ordinary human beings from the unmanifested state on account of the force of Karma of the previous birth. They have no knowledge of His higher? imperishable and selfluminous nature as the Highest Self. They think that He has just now come into manifestation? though He is selfexistent? eternal? beginningless? endless? birthless? deathless? changeless? infinite and unmanifest.

Swami Gambhīrānanda Classical
Translation
7.24 The unintelligent, unaware of My supreme state which is immutable and unsurpassable, think of Me as the unmanifest that has become manifest.
Shri Purohit Swami Classical
Translation
7.24 The ignorant think of Me, who am the Unmanifested Spirit, as if I were really in human form. They do not understand that My Superior Nature is changeless and most excellent.
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)Daksya (Resourcefulness / Skill)
Related verses
Concepts
BhavaMaya
The unintelligent think Me unmanifest before, now manifest as a person — they do not know My superior, eternal personality.
Practical Applications
  • Reject impersonalism that says Kṛṣṇa is 'really' formless.
  • Honor His eternal personal form as the reality.
  • Don't reduce Him to a metaphor for the impersonal.
Reflection Questions
  • Where have I quietly reduced Kṛṣṇa to a metaphor?
  • What restores His personhood for me?

A child meeting his grandfather for the first time and being told 'this is the man who built our house' might assume the grandfather only just now started existing, since the child only just now started seeing. The impersonalist makes this mistake at cosmic scale: 'Kṛṣṇa was unmanifest before; now He has assumed form.' No — the form was always; the seeing began.

The Yamunācārya story (Śrī Vaiṣṇava tradition)

Yāmunācārya, the great preceptor of the Śrī Vaiṣṇava lineage, formerly Āḷavandār, debated philosophers who held that the Supreme was ultimately impersonal and that personal forms were temporary concessions to weak minds. He answered them across his works (Siddhitraya, Stotra-ratna) by insisting on the eternal, supreme personality — exactly the verse's argument.

The impersonalist view, he showed, requires inventing a higher reality behind the Lord — an arrogance disguised as humility. The verse's verdict on it is direct: param bhāvam ajānantaḥ — they do not know His supreme nature.

📝 My note

Bhagavad-gītā 7.25

↗
नाहं प्रकाश: सर्वस्य योगमायासमावृत: । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ २५ ॥
nāhaṁ prakāśaḥ sarvasya
[naaham prakaashah sarvasya]
yoga-māyā-samāvṛtaḥ
[yoga-maayaa-samaavritah]
mūḍho ’yaṁ nābhijānāti
[moodho ’yam naabhijaanaati]
loko mām ajam avyayam
[loko maam ajam avyayam]
na — nor aham — I prakāśaḥ — manifest sarvasya — to everyone yoga - māyā — by internal potency samāvṛtaḥ — covered mūḍhaḥ — foolish ayam — these na — not abhijānāti — can understand lokaḥ — persons mām — Me ajam — unborn avyayam — inexhaustible .
Blended reading (Sanskrit + English inline)
nāhaṁ prakāśaḥ sarvasya
na
nor
aham
I
prakāśaḥ
manifest
sarvasya
to everyone
yoga-māyā-samāvṛtaḥ
yoga - māyā
by internal potency
samāvṛtaḥ
covered
mūḍho ’yaṁ nābhijānāti
mūḍhaḥ
foolish
loko mām ajam avyayam
ayam
these
na
not
abhijānāti
can understand
lokaḥ
persons
mām
Me
ajam
unborn
avyayam
inexhaustible .
  • prakāśaḥ — manifest
    From pra + √kāś (to shine). 'Shining-forth.' Kṛṣṇa's self-manifestation. With na — He does not shine forth indiscriminately. There is a regulator on His visibility.
  • yoga - māyā — by internal potency
    Compound: yoga (joining, conjunction) + māyā (energy). The internal potency that coordinates Kṛṣṇa's transcendental appearances. Distinct from mahā-māyā (the external, deluding potency of 7.14). Yoga-māyā does not delude — she calibrates.
  • samāvṛtaḥ — covered
    Past participle of sam + ā + √vṛ (to cover, to envelop). Kṛṣṇa is covered for the foolish — not by their delusion but by His own internal potency. He chooses the curtain. This is theologically important.
  • mūḍhaḥ — foolish
    Recurring word from 7.13 and 7.15. Bewildered. The same root that produces moha. The verse identifies the receiver-side problem precisely: not God's hiddenness, but the seer's fog.
  • ajam — unborn
    Privative compound: a- (not) + ja (born). 'Unborn.' Paired in the verse with avyayam (inexhaustible) — two negations together summarize Kṛṣṇa's eternal personal nature. What the fools fail to recognize is precisely these two attributes.
I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.
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)
Kṛṣṇa is not on universal display. A veiling power — yoga-māyā — keeps Him hidden from the bewildered. This is not modesty but pedagogy: He is unborn and imperishable, but the deluded world misreads Him precisely because of this covering.
Further notes (विवरण · Vivaraṇa)
Yoga-māyā here is distinct from the deluding māyā of 7.14 (mahā-māyā): it is His self-concealing energy that allows him to appear in līlā without revealing the full Bhagavān-ness. To those without bhakti He looks like just another being. The Vaiṣṇava tradition develops this into the doctrine of antaraṅgā-śakti — internal potency — that simultaneously reveals and conceals. Compare BG 9.11.
Prose order (अन्वय · Anvaya)
योग-माया-समावृतः अहं सर्वस्य प्रकाशः न (अस्मि); अयं मूढः लोकः माम् अजम् अव्ययं न अभिजानाति ।
yoga-māyā-samāvṛtaḥ ahaṃ sarvasya prakāśaḥ na (asmi); ayaṃ mūḍhaḥ lokaḥ mām ajam avyayaṃ na abhijānāti |
Veiled by My yoga-māyā, I am not manifest to all; this deluded world does not recognize Me — unborn and imperishable.
Word split (पदच्छेद · Padaccheda)
न अहं प्रकाशः सर्वस्य योग-माया-समावृतः । मूढः अयं न अभिजानाति लोकः माम् अजम् अव्ययम् ॥
na ahaṃ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ | mūḍhaḥ ayaṃ na abhijānāti lokaḥ mām ajam avyayam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न na ind. (neg.) not
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
प्रकाशः prakāśaḥ प्रकाश (adj./m.) nom.sg. (nominative singular) manifest / visible
सर्वस्य sarvasya सर्व (adj.) gen.sg. (genitive singular)m. to everyone
योग-माया-समावृतः yoga-māyā-samāvṛtaḥ योग + माया + समावृत p.p.p. (past passive participle) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) covered by yoga-māyā
मूढः mūḍhaḥ √मुह् p.p.p. (past passive participle) nom.sg. (nominative singular)m. deluded
अयम् ayam इदम् pron. (pronoun) nom.sg. (nominative singular)m. this
अभिजानाति abhijānāti अभि+√ज्ञा pres. (present) 3sg.par. (parasmaipada / active voice) fully knows
लोकः lokaḥ लोक (m.) nom.sg. (nominative singular) world / people
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
अजम् ajam अज (adj.) acc.sg. (accusative singular)m. unborn
अव्ययम् avyayam अव्यय (adj.) acc.sg. (accusative singular)m. imperishable

It may be argued that since Kṛṣṇa was visible to everyone when He was present on this earth, how can it be said that He is not manifest to everyone? But actually He was not manifest to everyone. When Kṛṣṇa was present there were only a few people who could understand Him to be the Supreme Personality of Godhead. In the assembly of Kurus, when Śiśupāla spoke against Kṛṣṇa’s being elected president of the assembly, Bhīṣma supported Him and proclaimed Him to be the Supreme God. Similarly, the Pāṇḍavas and a few others knew that He was the Supreme, but not everyone. He was not revealed to the nondevotees and the common man. Therefore in the Bhagavad-gītā Kṛṣṇa says that but for His pure devotees, all men consider Him to be like themselves. He was manifest only to His devotees as the reservoir of all pleasure. But to others, to unintelligent nondevotees, He was covered by His internal potency. In the prayers of Kuntī in the Śrīmad-Bhāgavatam (1.8.19) it is said that the Lord is covered by the curtain of yoga-māyā and thus ordinary people cannot understand Him. This yoga-māyā curtain is also confirmed in the Īśopaniṣad (Mantra 15), in which the devotee prays: hiraṇmayena pātreṇa satyasyāpihitaṁ mukham tat tvaṁ pūṣann apāvṛṇu satya-dharmāya dṛṣṭaye “O my Lord, You are the maintainer of the entire universe, and devotional service to You is the highest religious principle. Therefore, I pray that You will also maintain me. Your transcendental form is covered by the yoga-māyā. The brahma-jyotir is the covering of the internal potency. May You kindly remove this glowing effulgence that impedes my seeing Your sac-cid-ānanda-vigraha, Your eternal form of bliss and knowledge.” The Supreme Personality of Godhead in His transcendental form of bliss and knowledge is covered by the internal potency of the brahma-jyotir, and the less intelligent impersonalists cannot see the Supreme on this account. Also in the Śrīmad-Bhāgavatam (10.14.7) there is this prayer by Brahmā: “O Supreme Personality of Godhead, O Supersoul, O master of all mystery, who can calculate Your potency and pastimes in this world? You are always expanding Your internal potency, and therefore no one can understand You. Learned scientists and learned scholars can examine the atomic constitution of the material world or even the planets, but still they are unable to calculate Your energy and potency, although You are present before them.” The Supreme Personality of Godhead, Lord Kṛṣṇa, is not only unborn but also avyaya, inexhaustible. His eternal form is bliss and knowledge, and His energies are all inexhaustible.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
25. Being covered by My yoga-māyā, I am not visible at all times even to My devotees in My spiritual abodes. And the foolish do not understand that I, though appearing as the son of Vasudeva, am without birth and certainly have no material birth.
Commentary

“If You have eternal form, qualities and pastimes, then why do we not see these things at all times?” “I am not manifest to all people living at all times and places. I am always present with My associates, qualities and pastimes in some universe, at some time, but just as the sun is not visible to all people at all times, but only sometimes, since it gets covered by Mount Meru, I also am not visible at all times, being covered by yoga-māyā. Though the sun is situated within the zodiac and is always present there for all the living beings, it is not visible to all people at all times and places. Similarly I am not visible to all people at all times in the various sections of Bhārata.” “But as the sun is always visible in its own abode, why is Kṛṣṇa not always visible to all the people presently dwelling in His abodes such as Mathurā and Dvārakā?” “Since Meru is present in the middle of the zodiac, then the sun, when covered, is not visible. In the same way, within Kṛṣṇa’s effulgent abodes, yoga-māyā is always present like Meru. Kṛṣṇa, like the sun, covered by that Meru in the form of yoga-māyā, is not visible constantly, but only sometimes. This is all without fault. As well, the foolish people do not understand that I, in My form as Śyāmasundara (mām), though appearing as Vasudeva’s son (ajam), am free from material birth (ajam avyayam). Thus, finally rejecting Me, the ocean of auspicious qualities, they worship My impersonal aspect, Brahman.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
25. Being covered by My yogamāyā, I am not visible to all these people. The foolish do not do not know Me, who am without birth and unchanging in qualities.
Commentary

“The non-devotees, as well as the devotees, cause your appearance in this world. How is it then that you are visible only out of mercy to the devotees?” I, filled with eternal knowledge and bliss, endowed with infinitely auspicious qualities and activities, am visible to the devotees. But I am not visible to any of the non-devotees at all, because I am covered by yoga māyā, by māyā endowed with a method (yoga) of bewildering those who are opposed to Me. It is said: māyā-javanikācchanna-mahimne brahmaṇe namaḥ [Note: ātma-dyota-guṇaiś channa-mahimne brahmaṇe namaḥ is found in SB 10.10.33. māyā-javanikācchannam ātmānaṁ kālam īśvaram is found in SB 10.84.23.] I offer my respects to the Supreme Lord whose glory is covered by the curtain of māyā. These people (ayam lokaḥ), bewildered by māyā (muḍhaḥ), do not know Me, though I am praised by Brahmā and Śiva and have powers beyond men and devatās. What type of person am I? They do not know Me as a person who has no birth. This is because I am without change (avyayam): My form, powers, omniscience and other qualities are unchanging in their natures.

Bhūrijana Dāsa Gauḍīya
Commentary

This is why they don't understand. Because they are covered by Krsna's internal potency ‑ 'yoga‑maya‑samavrtah'. They are mudhas, they are fools. They receive greater condemnation than the demigods' worshipers. These people cannot see Krsna. There is a covering for them. But is that Krsna cannot see them?

[ F . THE BEWILDERMENT OF THE LIVING ENTITY AND HIS FREEDOM THROUGH KNOWLEDGE OF KRSNA (7. 26‑30) 1. The living entity's bewilderment: Krsna, however, knows all and is thus different from these foolish living entities who are born into delusion and are bewildered by dualities arising from desire and hate. (26‑27) ]

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

“Result” for Impersonalists

Supreme Lord (Absolute Truth) hides from foolish and unintelligent
Gets covered by internal potency
They do not know Lord as “unborn and infallible”

Focus of Learning

(a) Why Krishna does not reveal to everyone now, just like when He descended on earth

Krishna revealed only to pure devotees and not to common man, for example, only to Pandavas, Bhisma and few others and not to non-devotees like Shisupal etc.
Ref. Bg. – Except devotees, all consider Him as ordinary
Yogamaya curtain – puts the curtain of Brahmajyoti, which is the covering of the internal potency; therefore the impersonalists cannot see
Ref. SB 1.8.19 – Kunti Maharani’s prayers
Ref. Isopanishad Mantra 15
Brahma’s prayers (Ref. SB 10.14.7) – It is difficult to calculate the inexhaustible potencies,
Because You are always expanding your internal potency
e.g. Learned scholars and scientists who can even study the atom, but cannot calculate Your inexhaustible potencies

(a) Based on Bhagavad-gita

Krishna Himself speaks Bg. 7.24 (Impersonalists are unintelligent) in His personal form
Bg. 4.6 mentions Lord is “aja” (unborn), but still appears
Bg. 7.20 and Bg. 7.23: Demigods and Lord Himself as having their personal planets which points out to personalism
Bg. 9.11: Fools deride Me as human

(b) From different devotees/Acaryas

Yamunacharya – “only devotees like Vyasadeva and Narada Muni can know Your form and activities, non devotees under passion and ignorance can never know.
Brahma Samhita – Supreme Personality of Godhead not known by study of scriptures like Vedanta literatures but by mercy of the Lord.
Sankaracharya – Krishna is Supreme Personality of Godhead (His followers do not accept, and therefore they are even less intelligent because they do not follow their predecessors)

(c) Why called Abuddhayah

Because no knowledge of ultimate feature (Bhagavan) of Absolute truth (Ref: SB)

(d) Vedanta Sutra – Absolute truth is “ananda – mayo’byasat”

Full of unlimited bliss and auspicious qualities

(e) How one cannot understand Krishna

By mental speculation or by simply discussing Vedic literatures (Ref. SB 10.14.29)

(f) How one can understand – Only by devotional service, beginning with chanting

Śrī Śaṅkarācārya Classical
Translation
7.25 Yoga-maya-samavrtah, being enveloped by yoga-maya-Yoga means the combination, the coming together, of the (three) gunas; that (combination) is itself maya, yoga-maya; being enveloped, i.e. veiled, by that yoga-maya; aham, I; na prakasah, do not become manifest; sarvasya, to all, to the world. The idea is that I become manifest only to some devotees of Mine. For this very reason, ayam, this; mudhah, deluded; lokah, world; na abhijanati, does not know; mam, Me; who am ajam, birthless; and avyayam, undecaying. [In verse 13 the reason for the non-realization of the supreme, unalified Brahman was stated. The present verse states the reason for the non-realization of the alified Brahman.] 'That yoga-maya, because of My being covered by which the world does not know Me- that yoga-maya, since it belongs to Me, does not obstruct the knowlege of Me who am God, the possessor of maya, just as the magic of any other magician does not cover his knowledge.' Since this is so, therefore-
Śrī Rāmānujācārya Classical
Translation
7.25 Concealed by the Maya called Yogamaya, I am associated with a human form and other generic structures which are special to individual selves. Because of this I am not manifest to all. The foolish, by seeing in Me merely the human or the other generic structures, do not know that My powers are greater than those of Vayu and Indra, that My lustre is more brilliant than that of sun and fire, that though visible to all, I am unborn, immutable, the cause of all the worlds, the Lord of all, and that I have assumed a human form, so that all who want can take refuge in Me.
Śrī Abhinavagupta Classical
Translation
7.25 See Comment under 7.26
Swami Sivananda Classical
Translation
7.25 I am not manifest to all (as I am) veiled by the Yoga-Maya. This deluded world does not know Me, the unborn and imperishable.
Commentary

7.25 न not? अहम् I? प्रकाशः manifest? सर्वस्य of all? योगमायासमावृतः veiled by YogaMaya? मूढः deluded? अयम् this? न not? अभिजानाति knows? लोकः world? माम् Me? अजम् unborn? अव्ययम् imperishable.Commentary I am not manifest to all the people? but I am certainly manifest to the chosen few who are My devotees? who have taken sole refuge in Me alone. I am not visible to those who are deluded by the three Gunas and the pairs of opposites? and who are screened off by this universe which is a manifestation of the alities of Nature? My YogaMaya or My creative illusion. This veils the understanding of the worldlyminded people. So they are not able to behold the Lord Who keeps Maya under His perfect control.YogaMaya is the union of the three alities of Nature. The illusion or veil spread thery is called YogaMaya. The worldly people are deluded by the illusion born of the union of the three alities. Therefore? they are not able to know the Lord Who is unborn and immutable.This YogaMaya is under the perfect control of the Lord. Isvara is the wielder of Maya. Therefore it cannot obscure His own knowledge? just as the illusion created by the juggler cannot obstruct his,own knowledge or deceive him. The illusion which binds the worldly people cannot in the least affect the Lord Who has kep Maya under his perfect subjugation. (Cf.VII.13IX.5X.7XI.8)

Swami Gambhīrānanda Classical
Translation
7.25 Being enveloped by yoga-maya, I do not become manifest to all. This deluded world does not know Me who am birthless and undecaying.
Shri Purohit Swami Classical
Translation
7.25 I am not visible to all, for I am enveloped by the illusion of Phenomenon. This deluded world does not know Me as the Unborn and the Imperishable.
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
Concepts
Maya
I am never manifest to the foolish; covered by My internal potency, I am unrecognized by the bewildered.
Practical Applications
  • Don't expect Kṛṣṇa to perform for you to validate your faith.
  • Recognize bewilderment as the issue.
  • Pray for clearing of bewilderment, not for proofs.
Reflection Questions
  • Have I been demanding proofs?
  • What would clearing of bewilderment open up?

The sun is not hiding behind a cloud — the cloud is hiding the viewer. Same sun, same sky; the obstruction is on this side of the eye. Yoga-māyā is the cloud, and Kṛṣṇa's choice to be unmanifest to the foolish is not coyness — it is the precise calibration of revelation to the seer's readiness.

Kaṁsa's wrestlers seeing different Kṛṣṇas

When Kṛṣṇa and Balarāma entered Kaṁsa's wrestling arena, the Bhāgavatam records that different people in the same crowd saw Him differently — the wrestlers saw a thunderbolt, the king saw death, the women saw Cupid embodied, the cowherds saw their friend, His parents saw their child, the yogis saw the Supreme Brahman.

One Lord, one body, one moment — many perceptions filtered through yoga-māyā. The verse's principle in operation: He is not equally manifest to all because all are not equally ready. The foolish saw, but did not see — covered by His own internal potency.

📝 My note

Section 6 (7.26–7.30)
BEWILDERMENT AND FREEDOM BY KNOWING KRISHNA
Section overview
Living entities bewilderment is caused by maya’s forcing him to see dualities
His freedom is caused by devotional service, which places him beyond those dualities
By being conscious of Krishna in devotional service, one can know Him even at the time of death
SECTION 1 (7.1 – 7.3)
JUST HEAR

LINK BETWEEN SECTION V & SECTION VI: Does covering mentioned in Text 7.25 works both ways? Does

it also prevent Krishna from knowing them? (Like a closed curtain)

Bhagavad-gītā 7.26

↗
वेदाहं समतीतानि वर्तमानानि चार्जुन । भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ २६ ॥
vedāhaṁ samatītāni
[vedaaham samateetaani]
vartamānāni cārjuna
[vartamaanaani chaarjuna]
bhaviṣyāṇi ca bhūtāni
[bhavishyaani cha bhootaani]
māṁ tu veda na kaścana
[maam tu veda na kashchana]
veda — know aham — I samatītāni — completely past vartamānāni — present ca — and arjuna — O Arjuna bhaviṣyāṇi — future ca — also bhūtāni — all living entities mām — Me tu — but veda — knows na — not kaścana — anyone .
Blended reading (Sanskrit + English inline)
vedāhaṁ samatītāni
veda
know
aham
I
samatītāni
completely past
vartamānāni cārjuna
vartamānāni
present
ca
and
arjuna
O Arjuna
bhaviṣyāṇi ca bhūtāni
bhaviṣyāṇi
future
ca
also
bhūtāni
all living entities
māṁ tu veda na kaścana
mām
Me
tu
but
veda
knows
na
not
kaścana
anyone .
  • samatītāni — completely past
    Compound: sam (entirely) + atīta (past, gone-by). Not just yesterday's events — all that has ever passed. The full backward extension of time, known to Him.
  • vartamānāni — present
    Present participle of √vṛt (to be, to occur). What is now turning. Kṛṣṇa knows the unfolding moment of every being — your present is on His present-tense roster.
  • bhaviṣyāṇi — future
    Future participle of √bhū. What will be. The three tenses listed together (samatītāni, vartamānāni, bhaviṣyāṇi) constitute the verse's first claim: complete temporal knowledge.
  • bhūtāni — all living entities
    Plural of bhūta. He knows all beings, not just events. Knowledge of persons, not only of times. The Supersoul function described elsewhere in the Gītā.
  • kaścana — anyone
    Indefinite pronoun: 'anyone.' With na (not) in the verse: 'no one knows Me.' The asymmetry is total — He knows all; no one knows Him. The kaścana is unqualified. The chapter has already explained why: only the rare mahātmā of 7.19 begins to.
O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.
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)
Kṛṣṇa's omniscience and humanity's nescience are stated in stark parallel: He knows every being across all three times — yet no one fully knows Him. The asymmetry reinforces yoga-māyā's covering effect and the rarity of true knowledge (7.3, 7.19).
Further notes (विवरण · Vivaraṇa)
The triadic temporal sweep (samatīta, vartamāna, bhaviṣya) ascribes to Kṛṣṇa the tri-kāla-jñā quality of Īśvara. 'Mām tu veda na kaścana' is a kind of structural lament: even those who know much do not know Him. The remedy will be reasserted in 7.28–30 — sustained devotion and refuge. Cf. Śvetāśvatara 6.18 on the Lord as the knower of all but known by none.
Prose order (अन्वय · Anvaya)
हे अर्जुन! अहं समतीतानि वर्तमानानि च भविष्याणि च भूतानि वेद; मां तु न कश्चन वेद ।
he arjuna! ahaṃ samatītāni vartamānāni ca bhaviṣyāṇi ca bhūtāni veda; māṃ tu na kaścana veda |
O Arjuna, I know all beings past, present, and yet to come — but no one knows Me.
Word split (पदच्छेद · Padaccheda)
वेद अहं समतीतानि वर्तमानानि च अर्जुन । भविष्याणि च भूतानि मां तु वेद न कश्चन ॥
veda ahaṃ samatītāni vartamānāni ca arjuna | bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
वेद veda √विद् perf. (perfect) 1sg.par. (present sense) I know
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
समतीतानि samatītāni सम् + अति+√इ p.p.p. (past passive participle) acc.pl. (accusative plural)n. past / departed
वर्तमानानि vartamānāni √वृत् pres. (present) mid. participle acc.pl. (accusative plural)n. existing now
च ca ind. (conj.) and
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
भविष्याणि bhaviṣyāṇi √भू fut. (future) participle acc.pl. (accusative plural)n. future
भूतानि bhūtāni भूत (n.) acc.pl. (accusative plural) beings
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
तु tu ind. (contrast.) but
न na ind. (neg.) not
कश्चन kaścana किम् + चन indef. pron. (pronoun) nom.sg. (nominative singular)m. anyone

Here the question of personality and impersonality is clearly stated. If Kṛṣṇa, the form of the Supreme Personality of Godhead, were māyā, material, as the impersonalists consider Him to be, then like the living entity He would change His body and forget everything about His past life. Anyone with a material body cannot remember his past life, nor can he foretell his future life, nor can he predict the outcome of his present life; therefore he cannot know what is happening in past, present and future. Unless one is liberated from material contamination, he cannot know past, present and future. Unlike the ordinary human being, Lord Kṛṣṇa clearly says that He completely knows what happened in the past, what is happening in the present, and what will happen in the future. In the Fourth Chapter we have seen that Lord Kṛṣṇa remembers instructing Vivasvān, the sun-god, millions of years ago. Kṛṣṇa knows every living entity because He is situated in every living being’s heart as the Supersoul. But despite His presence in every living entity as Supersoul and His presence as the Supreme Personality of Godhead, the less intelligent, even if able to realize the impersonal Brahman, cannot realize Śrī Kṛṣṇa as the Supreme Person. Certainly the transcendental body of Śrī Kṛṣṇa is not perishable. He is just like the sun, and māyā is like a cloud. In the material world we can see that there is the sun and that there are clouds and different stars and planets. The clouds may cover all these in the sky temporarily, but this covering is only apparent to our limited vision. The sun, moon and stars are not actually covered. Similarly, māyā cannot cover the Supreme Lord. By His internal potency He is not manifest to the less intelligent class of men. As it is stated in the third verse of this chapter, out of millions and millions of men, some try to become perfect in this human form of life, and out of thousands and thousands of such perfected men, hardly one can understand what Lord Kṛṣṇa is. Even if one is perfected by realization of impersonal Brahman or localized Paramātmā, he cannot possibly understand the Supreme Personality of Godhead, Śrī Kṛṣṇa, without being in Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
26. I know all things in the past and present, Arjuna. I know everything in the future as well, but no one knows Me.
Commentary

But My own knowledge is not covered by external māyā or the internal yoga-māyā, since I cannot be bewildered by that to which I give shelter. I know everything. But no one, whether material or spiritual, not even Śiva or the most omniscient person, knows Me completely, since knowledge of Me is covered by either māyā or yoga-māyā according to the qualification of the person.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
26. I know all things in the past, present, and future, Arjuna, but no one knows Me.
Commentary

“If you are covered by māyā, then like a jīva, you will also have the fault of ignorance.” “I am not at all corrupted by māyā who is subservient to Me, who arises from My powers, and who serves Me from a distance by acting as a screen. Therefore I continue to know everything. No one knows Me, since even among millions of the jñānī, one who knows Me is very rare.”

Bhūrijana Dāsa Gauḍīya
Commentary

The living entities may be covered but Krsna is never covered nor is His knowledge. How is it, after describing that the living entities are bewildered and covered, that they become bewildered. What is the bewildering factor? (Krsna explains next how a jnani is very rare because he is not bound by the dualities of happiness and distress, respect, disrespect, male and female ‑ these arise from 'desire 'hate'.)

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

Śrīla Baladeva Vidyābhūṣaṇa poses a question: “If a living entity can be covered by māyā and fall

into ignorance, can this also happen to Kṛṣṇa?” “No!” he answers. Māyā is inferior to Kṛṣṇa and is

controlled by Kṛṣṇa’s prowess. She carries out His orders from afar and cannot affect Him.

Śrīla Viśvanātha Cakravartī Ṭhākura explains Kṛṣṇa’s words: “Māyā has no power to bewilder her

own shelter. Therefore neither the external māyā nor the internal Yogamāyā can ever cover My

awareness. And no one knows Me completely—no materialistic or transcendental person, such as

Mahārudra, or anyone else—even the most omniscient person. That is because either māyā or

Yogamāyā, as is appropriate in each individual case, is always covering everyone’s awareness.”

Śrī Śaṅkarācārya Classical
Translation
7.26 O Arjuna, aham, I, however; veda, know; samatitani, the past beings; and vartamanani, the present. I know ca, also; bhavisyani, the future; bhutani, beings. Tu, but; na kascana, no one; veda, knows; mam, Me. Except the one person who is My devotee and has taken refuge in Me, no one adores Me, jus because he does not know My reality. 'What, again,is the obstruction to knowing Your reality, being prevented by which the creatures that are born do not know You?' In anticipation of such a estion, the Lord says this:
Śrī Rāmānujācārya Classical
Translation
7.26 I know all being that have passed away, those that live now and those that will hereafter. But no one knows Me. Among the beings existing in the three-fold divisions of time whom I look after, no one understands Me as of the nature described and as Vasudeva incarnated to be a refuge for all. So no one resorts to Me. Therefore, the one who knows Me really (Jnanin) is extremely difficult to be found. Such is the meaning. So also:
Śrī Abhinavagupta Classical
Translation
7.25-26 Naham etc. Vadaham etc. I am not perceivable to all. But the actions themselves, if performed, would beget emancipation at the time of dissolution [of the world]. otherwise, how does the total dissolution come to be there ? When this doubt arises, [the Bhagavat] commences [to answer] as :
Swami Sivananda Classical
Translation
7.26 I know, O Arjuna, the beings of the past, the present and the future, but no one knows Me.
Commentary

7.26 वेद know? अहम् I? समतीतानि the past? वर्तमानानि the present? च and? अर्जुन O Arjuna? भविष्याणि the future? च and? भूतानि beings? माम् Me? तु verily? वेद knows? न not? कश्चन any one.Commentary Persons who are deluded by the three alities of Nature do not know the Lord. As they lack in the knowledge of His real nature? they do not adore Hi. But the Lord knows through His omniscience the beings of the past? the present and the future. He who worships the Lord with singleminded devotion knows Him in essence. He has knowledge of His real nature.

Swami Gambhīrānanda Classical
Translation
7.26 O Arjuna, I know the past and the present as also the future beings; but no one knows Me!
Shri Purohit Swami Classical
Translation
7.26 I know, O Arjuna, all beings in the past, the present and the future; but they do not know Me.
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 10.15 BG 15.15 BG 9.10 SB 1.5.13 SB 6.16.24 SB 10.9.13 CC Ādi 1.3 CC Madhya 21.1 CC Ādi 2.78 Śvetāśvatara Upaniṣad 6.8Muṇḍaka Upaniṣad 1.1.9
Concepts
Maya
I know everything that has happened, is happening, will happen — and I know all beings; but no one knows Me fully.
Practical Applications
  • Trust His complete knowledge of you.
  • Stop pretending you can fully know Him; humility is the right posture.
  • Live before His seeing as a settled truth.
Reflection Questions
  • What part of my life have I forgotten He sees?
  • What does living before His seeing change?

A librarian who has read every book in the library, including the patrons' own borrowed ones, knows what each reader has touched, is reading, and will pick up next. The patrons know only their own shelf, and even that imperfectly. Kṛṣṇa as the librarian of being — past, present, future, every being — and no patron knows Him in return.

📝 My note

Bhagavad-gītā 7.27

↗
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत । सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ २७ ॥
icchā-dveṣa-samutthena
[ichchaa-dvesha-samutthena]
dvandva-mohena bhārata
[dvandva-mohena bhaarata]
sarva-bhūtāni sammohaṁ
[sarva-bhootaani sammoham]
sarge yānti paran-tapa
[sarge yaanti paran-tapa]
icchā — desire dveṣa — and hate samutthena — arisen from dvandva — of duality mohena — by the illusion bhārata — O scion of Bharata sarva — all bhūtāni — living entities sammoham — into delusion sarge — while taking birth yānti — go param - tapa — O conqueror of enemies .
Blended reading (Sanskrit + English inline)
icchā-dveṣa-samutthena
icchā
desire
dveṣa
and hate
samutthena
arisen from
dvandva-mohena bhārata
dvandva
of duality
mohena
by the illusion
bhārata
O scion of Bharata
sarva-bhūtāni sammohaṁ
sarva
all
bhūtāni
living entities
sammoham
into delusion
sarge yānti paran-tapa
sarge
while taking birth
yānti
go
param - tapa
O conqueror of enemies .
  • icchā — desire
    From √iṣ (to wish). The pulling-toward force. One of the two poles of the duality.
  • dveṣa — hate, aversion
    From √dviṣ (to hate). The pushing-away force. The companion pole. Together with icchā, the magnetic field of conditioned existence.
  • dvandva — duality, pair-of-opposites
    From dvi (two). The technical term for any pair: pleasure-pain, heat-cold, gain-loss, fame-shame. The world is structured by such pairs, and the conditioned mind oscillates between them.
  • sammoham — into delusion
    sam (intense) + moha (delusion). Strong, total bewilderment. Not 'sometimes confused' — born into thorough delusion.
  • sarge — while taking birth
    Locative of sarga (creation, birth). From the moment of being created, of taking birth. The delusion is not acquired through experience; it is the entry condition into embodiment.
O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.
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)
Kṛṣṇa diagnoses the root cause of the nescience: the moment of embodiment is already structured by paired opposites — desire/aversion, pleasure/pain — that scramble cognition. Saṁsāra begins in bewilderment built into the conditions of birth itself.
Further notes (विवरण · Vivaraṇa)
Dvandva-moha names the basic cognitive distortion of saṁsāra: the polarized appraisal of every encounter as wanted or unwanted. Sarge ('at creation/birth') suggests this is not an acquired error but the constitutive condition of embodiment in prakṛti. Cf. BG 2.45 (nirdvandvo bhava) and 5.3 (nirdvandvo hi mahābāho) for the prescribed counter-stance.
Prose order (अन्वय · Anvaya)
हे भारत! हे परन्तप! इच्छा-द्वेष-समुत्थेन द्वन्द्व-मोहेन सर्व-भूतानि सर्गे सम्मोहं यान्ति ।
he bhārata! he parantapa! icchā-dveṣa-samutthena dvandva-mohena sarva-bhūtāni sarge sammohaṃ yānti |
O Bhārata, scorcher of foes, by the delusion of dualities born of desire and aversion, all beings go to confusion at the time of (their) coming into being.
Word split (पदच्छेद · Padaccheda)
इच्छा-द्वेष-समुत्थेन द्वन्द्व-मोहेन भारत । सर्व-भूतानि सम्मोहं सर्गे यान्ति परन्तप ॥
icchā-dveṣa-samutthena dvandva-mohena bhārata | sarva-bhūtāni sammohaṃ sarge yānti parantapa ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
इच्छा-द्वेष-समुत्थेन icchā-dveṣa-samutthena इच्छा + द्वेष + सम्+उत्थ p.p.p. (past passive participle) ins.sg. (instrumental singular)m., tatpuruṣa cpd. (compound) arisen from desire and aversion
द्वन्द्व-मोहेन dvandva-mohena द्वन्द्व + मोह (m.) tatpuruṣa cpd. (compound) ins.sg. (instrumental singular) by the delusion of pairs
भारत bhārata भारत (m.) voc.sg. (vocative singular) O descendant of Bharata
सर्व-भूतानि sarva-bhūtāni सर्व + भूत (n.) karmadhāraya cpd. (compound) nom.pl. (nominative plural) all beings
सम्मोहम् sammoham सम् + मोह (m.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) complete bewilderment
सर्गे sarge सर्ग (m.) loc.sg. (locative singular) at creation / coming forth
यान्ति yānti √या pres. (present) 3pl.par. (parasmaipada / active voice) they go
परन्तप parantapa परम् + तप (adj.) tatpuruṣa cpd. (compound) voc.sg. (vocative singular) O scorcher of foes

The real constitutional position of the living entity is that of subordination to the Supreme Lord, who is pure knowledge. When one is deluded into separation from this pure knowledge, he becomes controlled by the illusory energy and cannot understand the Supreme Personality of Godhead. The illusory energy is manifested in the duality of desire and hate. Due to desire and hate, the ignorant person wants to become one with the Supreme Lord and envies Kṛṣṇa as the Supreme Personality of Godhead. Pure devotees, who are not deluded or contaminated by desire and hate, can understand that Lord Śrī Kṛṣṇa appears by His internal potencies, but those who are deluded by duality and nescience think that the Supreme Personality of Godhead is created by material energies. This is their misfortune. Such deluded persons, symptomatically, dwell in dualities of dishonor and honor, misery and happiness, woman and man, good and bad, pleasure and pain, etc., thinking, “This is my wife; this is my house; I am the master of this house; I am the husband of this wife.” These are the dualities of delusion. Those who are so deluded by dualities are completely foolish and therefore cannot understand the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
27. Since the beginning of creation, all living beings have been intensely bewildered by the ignorance caused by duality arising from like and dislike.
Commentary

When do the jīvas become bewildered by Your māyā? At the beginning of the creation of this universe (sarge), all the jīvas (sarva-bhūtāni) become bewildered. How? Desire for objects favorable to the senses, and hatred for things which obstruct the pleasure of the senses, arising from previous actions, give rise to illusion of duality—of respect and disrespect, hot and cold, happiness and distress, and woman and man. A person thinks “I am happy, being respected.” “I am sad, being disrespected.” “This is my wife.” “This is my husband.” This duality gives rise to complete ignorance (moha). That in turn gives rise to complete bewilderment (saṁmoham)—extreme attachment to wife and sons. Those who are extremely attached are not qualified for devotion to Me. I will explain this to Uddhava: yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān | na nirviṇṇo nāti-sakto bhakti-yogo ’sya siddhi-daḥ || If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me. SB 11.20.8

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
27. Since the beginning of creation, all living beings have been intensely bewildered by the ignorance caused by duality arising from like and dislikecontinuing from previous life.
Commentary

“Why is it that the one who knows you is very rare?” “From their very creation, all living entities end up in complete bewilderment. Why? They are bewildered by the illusions of dualities of respect and disrespect, happiness and distress, woman and man. “If I am treated well I will be happy. If I am treated with disrespect, I will feel sad. This is my wife. This is my husband.” Absorbed in such illusory conceptions, they become bewildered. What type of illusion is this? The bewilderment arises in this life by impressions of attachment and hatred, which existed in the previous life (icchā dveṣa samutthena). Icchā means attachment or rāga. Since all living beings are bewildered in this way, one who knows Me is very rare.

Bhūrijana Dāsa Gauḍīya
Commentary

If everybody is born into delusion how some people become devoted?

[ 2 . Becoming free: Pious, pure, intelligent persons are free from the dualities rising from delusion can serve Krsna with determined devotion. (28) ]

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

Desire and hatred cause them to be bewildered by dualities

What is the delusion/bewilderment – Controlled by illusory energy, one cannot understand Krishna
Who can overcome delusion – One who
Recognize Krishna’s supremacy and
Become a devotee

Focus of Learning

(a) This verse also solves the question of personalism or impersonalism

If Krishna’s form is material and He changes bodies, then how can he remember past, present and future
e.g. Krishna instructed Visvasvan millions of years ago, but still remembers and recalls

(b) Refutes – “Maya can cover The Supreme Lord”

Because He knows past, present and future
Analogy: Sun covered by the cloud – The covering of the clouds is only apparent to our limited vision; clouds cannot cover the sun, moon and other stars

PRACTICAL APPLICATION OF SECTION VI

Living entities are trapped in the material world because of selfish desire, they can become free by cultivation of devotion and surrender to Krishna in full knowledge
The original sinful desire of the living entity is to take Krishna’s position as the Supreme enjoyer
The original hate is towards Krishna because of the living entities envy

LINK BETWEEN TEXTS 7.27 & 7.28: This point mentioned in Text 7.27 further reveals the rarity of the

jnani because, as described in Texts 7.16 – 7.19, jnani’s are beyond being fooled by dualities of happiness

and distress, male and female, and so on...

One may ask, after hearing Text 7.27, whether anyone is, in fact, capable of overcoming illusion and becoming

a devotee.

Śrī Śaṅkarācārya Classical
Translation
7.27 Iccha-dvesa-samutthena, by what arises from likes and dislikes: iccha, likes, and dvesa, dislikes, are iccha-dvesau; anything arising from them is icchadvesa-samutthah. (Creatures are duluded) by that. By what? When that is thus sought to be known in particular, the Lord answers: dvandva-mohena, by the delusion of duality. Delusion (moha) that originates from duality (advandva) is dvandva-moha. Those very likes and dislikes, which are mutually opposed like heat and cold, which relate to happiness and sorrow and their causes, and which come into association with all beings in due course, are termed as duality (and this deludes all creatures). As regards them, when likes and dislikes arise from the experience of happiness, sorrow and their causes, then, by bringing the wisdom of all beings under their control, they create bewilderment which is the cause of the impediment to the rise of knowledg about the reality of Self, the suprem Truth. Indeed, exact knowledg about objects even in the external world does not arise in one whose mind is overpowered by the defects, viz likes and dislikes. It goes without saying that knowledge of the indwelling Self, beset with many obstacles as it is, does not arise in a completely bewildered person whose intelligence has been overcome by them. Therefore, bharata, O scion of the Bharata dynasty; owing to that delusion of duality arising from likes and dislikes, sarvabhutani, all creatures become deluded. Parantapa, O destroyer of foes; they yanti sammoham, become bewildered, come under delusion; sarge, at the time of their birth, i.e. at the time of their origination. The idea is that all creatures that come into being do so prepossessed by delusion. 'Since this is so, therefore all creatures, being deluded and having their wisdom obstructed by that delusion of duality, do not know Me who am their Self. Hence, they do not adore Me as their Self.' 'Who, again, are those that, becoming free from the delusion of duality, come to know You, and adore You as the Self in accordance with the scriptures?' In order to elaborate the subject enired about, it is being said:
Śrī Rāmānujācārya Classical
Translation
7.27 As soon as beings are born they are deluded. This delusion springs from sense experiences described as pairs of opposites like heat and cold. Such reactions spring from desire and hate. The purport is this: Desire and hatred for the pairs of opposites like pleasure and pain, which are constituted of Gunas, have their origin in the Jivas from the past experiences they had in their previous births. The subtle impressions or Vasanas of these previous experiences manifest again as instinctive desire and hatred towards similar objects in every succeeding birth of the Jivas. The delusive force of these impressions make them deluded from the very beginning. It becomes their nature to have love or hatred for such objects, in place of having happiness and misery at union with or separation from Me. The Jnanin, however, feels happiness when he is in union with Me and misery when separated from Me. No other being is born with such a nature as found in the Jnanin.
Śrī Abhinavagupta Classical
Translation
7.27 Iccha-etc. [At the time of destruction] he (the personal Soul) is led to expand exceedingly, while he still remains unconcious on account of his desire, aversion, agner, dellusion etc. On account of this, the entire world takes recourse to the sleeping stage while it continues to exist in its entirity within the stomach of the Prakrti (the Prime Casue); and to exist just being (temporarily) not capable of performing its activities. For, as long as there is delusion, the mental impressions are to be experienced, as in the case of the sleeping stage in the night time every day. But on that account no emancipation is gained. For, when the experience of loss of unconsciousness is over (i.e., when consciousness is regained), again the mundane life with its varieties of activites is found.
Swami Sivananda Classical
Translation
7.27 By the delusion of the pairs of opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa.
Commentary

7.27 इच्छाद्वेषसमुत्थेन arisen from desire and aversion? द्वन्द्वमोहेन by the delusion of the pairs of opposites? भारत O Bharata? सर्वभूतानि all beings? संमोहम् to delusion? सर्गे at birth? यान्ति are subject? परन्तप O Parantapa (scorcher of the foes).Commentary Where there is pleasure there is Raga or attachment where there is pain there is Dvesha or aversion. There is the instinct in man to preserve his body. Man wishes to attain those objects which help the preservation of the body. He wishes to get rid of those objects which give pain to the body and the mind. On account of delusion caused by the pairs of opposites? desire and aversion spring up and man cannot get the knowledge of the things as they are? even of this external universe of senseexperience and it needs no saying that in a man whose intellect is overwhelmed by desire and aversion there cannot arise the transcendental knowledge of the innermost Self.Raga (attraction) and Dvesha (repulsion)? pleasure and pain? heat and cold? happiness and misery? joy and sorrow? success and failure? censure and priase? honour and dishonour are the Dvandvas or the pairs of opposites. Desire and aversion (or attraction and repulsion) induce delusion in all beings and serve as obstacles to the dawn of the knowledge of the Self.He whose intellect is obscured by the delusion caused by the pairs of opposites is not able to realise I am the Self. Therefore he does not adore Me as the Self.He who is a victim of RagaDvesha loses the power of discrimination. He wishes that pleasant objects should last for ever and that disagreeable or unpleasant objects should disappear immediately. How could this be Objects that are conditioned in time? space and causation will perish. That which is agreeable and pleasant now will become disagreeable and unpleasant after some time. The mind is ever fluctuating. It demands variety and gets disgusted with monotony.

Swami Gambhīrānanda Classical
Translation
7.27 O scion of the Bharata dynasty, O destroyer of foes, due to the delusion of duality arising from likes and dislikes, all creatures become bewildered at the time of their birth.
Shri Purohit Swami Classical
Translation
7.27 O brave Arjuna! Man lives in a fairy world, deceived by the glamour of opposite sensations, infatuated by desire and aversion.
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
Concepts
Maya
All embodied beings are bewildered from birth by the duality of desire and aversion.
Practical Applications
  • Recognize universal bewilderment — you're not uniquely afflicted.
  • Address the duality, not the symptoms.
  • Use scripture to cut through the dual-current.
Reflection Questions
  • Which duality has the most current in me right now?
  • What scripture cuts through it?

A child born into a strong magnetic field cannot feel the field; she feels only the iron filings dragged this way and that. So the soul, born into the field of desire-and-hate, does not feel the field. It feels only its likes pulling forward and dislikes pulling back — and calls this 'choosing.' The bewilderment is structural, not accidental.

Yudhiṣṭhira's gambling

Yudhiṣṭhira, dharma-rāja, the most righteous of kings, sat down at Śakuni's dice table and lost everything — kingdom, brothers, even Draupadī. The Mahābhārata is at pains to show that this was not greed but icchā–dveṣa: he was unable to stop because the duality had him.

He wanted to win; he hated to seem cowardly by leaving. The two pulls together generated the bewilderment that destroyed everything he had. Sammoham … yānti — they go into bewilderment from birth. Even dharma-rāja, in the field, was not exempt.

📝 My note

Bhagavad-gītā 7.28

↗
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रता: ॥ २८ ॥
yeṣāṁ tv anta-gataṁ pāpaṁ
[yeshaam tv anta-gatam paapam]
janānāṁ puṇya-karmaṇām
[janaanaam punya-karmanaam]
te dvandva-moha-nirmuktā
[te dvandva-moha-nirmuktaa]
bhajante māṁ dṛḍha-vratāḥ
[bhajante maam dridha-vrataah]
yeṣām — whose tu — but anta - gatam — completely eradicated pāpam — sin janānām — of the persons puṇya — pious karmaṇām — whose previous activities te — they dvandva — of duality moha — delusion nirmuktāḥ — free from bhajante — engage in devotional service mām — to Me dṛḍha - vratāḥ — with determination .
Blended reading (Sanskrit + English inline)
yeṣāṁ tv anta-gataṁ pāpaṁ
yeṣām
whose
tu
but
anta - gatam
completely eradicated
pāpam
sin
janānāṁ puṇya-karmaṇām
janānām
of the persons
puṇya
pious
karmaṇām
whose previous activities
te dvandva-moha-nirmuktā
te
they
dvandva
of duality
moha
delusion
nirmuktāḥ
free from
bhajante māṁ dṛḍha-vratāḥ
bhajante
engage in devotional service
mām
to Me
dṛḍha - vratāḥ
with determination .
  • anta - gatam — completely eradicated
    Compound: anta (end) + gata (gone). Has 'gone to its end.' Not suppressed or hidden — terminated. The verse demands actual extinction of the sinful patterns, not merely their concealment.
  • pāpam — sin
    The general word for accumulated negative karma — the reactions that produce inertia and obscure the mind. The blocker of determined devotion.
  • puṇya — pious
    Meritorious, sacred. Coupled in the verse with karmaṇām (genitive plural of karman, action): those whose previous activities are pious. The verse names the karmic prerequisite for dṛḍha bhakti — accumulated good karma from prior lives clears the path.
  • dvandva — of duality
    From dvi (two). The technical term for any pair-of-opposites: pleasure-pain, gain-loss, heat-cold. Echo of 7.27's dvandva. Eradicated here in those whose pāpa is gone — the same field of magnetism, now demagnetized.
  • dṛḍha - vratāḥ — with determination
    Compound: dṛḍha (firm) + vrata (vow). Firm-vowed. The bhakti of the verse is not mood-driven; it is vow-bound. The word names the temperamental shape of mature devotion.
Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.
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 remedy to dvandva-moha is moral and devotional: those whose sin has been exhausted by pious action become free from the bewildering pairs and worship Kṛṣṇa with firm vows. Bhakti is the natural fruit of pāpa-kṣaya.
Further notes (विवरण · Vivaraṇa)
Anta-gataṁ pāpam — 'sin gone to its end' — describes the precondition for serious bhakti. Bhakti is not bypassed by morality; rather, antarīkrita pāpa makes the heart available for the next step. Dṛḍha-vrata signals stable commitment, contrasting with the wavering of the sakāma worshippers of 7.20. The verse forms the hinge into the chapter's closing trio (28–30) on the qualified devotee.
Prose order (अन्वय · Anvaya)
येषां तु पुण्य-कर्मणां जनानां पापम् अन्त-गतम् (अस्ति), ते द्वन्द्व-मोह-निर्मुक्ताः दृढ-व्रताः (सन्तः) मां भजन्ते ।
yeṣāṃ tu puṇya-karmaṇāṃ janānāṃ pāpam anta-gatam (asti), te dvandva-moha-nirmuktāḥ dṛḍha-vratāḥ (santaḥ) māṃ bhajante |
But those people of pious deeds whose sin has come to an end — freed from the delusion of dualities, firm in their vows — worship Me.
Word split (पदच्छेद · Padaccheda)
येषां तु अन्त-गतं पापं जनानां पुण्य-कर्मणाम् । ते द्वन्द्व-मोह-निर्मुक्ताः भजन्ते मां दृढ-व्रताः ॥
yeṣāṃ tu anta-gataṃ pāpaṃ janānāṃ puṇya-karmaṇām | te dvandva-moha-nirmuktāḥ bhajante māṃ dṛḍha-vratāḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
येषाम् yeṣām यद् pron. (pronoun) gen.pl. (genitive plural)m. of whom
तु tu ind. (contrast.) but
अन्त-गतम् anta-gatam अन्त + गत p.p.p. (past passive participle) nom.sg. (nominative singular)n., tatpuruṣa cpd. (compound) come to an end
पापम् pāpam पाप (n.) nom.sg. (nominative singular) sin / evil
जनानाम् janānām जन (m.) gen.pl. (genitive plural) of people
पुण्य-कर्मणाम् puṇya-karmaṇām पुण्य + कर्मन् (n.) bahuvrīhi cpd. (compound) gen.pl. (genitive plural)m. whose deeds are meritorious
ते te तद् pron. (pronoun) nom.pl. (nominative plural)m. they
द्वन्द्व-मोह-निर्मुक्ताः dvandva-moha-nirmuktāḥ द्वन्द्व + मोह + निर्मुक्त p.p.p. (past passive participle) nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound) freed from the delusion of dualities
भजन्ते bhajante √भज् pres. (present) 3pl. ātm. (ātmanepada / middle voice) they worship / serve
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
दृढ-व्रताः dṛḍha-vratāḥ दृढ + व्रत (n.) bahuvrīhi cpd. (compound) nom.pl. (nominative plural)m. firm in vows

Those eligible for elevation to the transcendental position are mentioned in this verse. For those who are sinful, atheistic, foolish and deceitful, it is very difficult to transcend the duality of desire and hate. Only those who have passed their lives in practicing the regulative principles of religion, who have acted piously, and who have conquered sinful reactions can accept devotional service and gradually rise to the pure knowledge of the Supreme Personality of Godhead. Then, gradually, they can meditate in trance on the Supreme Personality of Godhead. That is the process of being situated on the spiritual platform. This elevation is possible in Kṛṣṇa consciousness in the association of pure devotees, for in the association of great devotees one can be delivered from delusion. It is stated in the Śrīmad-Bhāgavatam (5.5.2) that if one actually wants to be liberated he must render service to the devotees ( mahat-sevāṁ dvāram āhur vimukteḥ ); but one who associates with materialistic people is on the path leading to the darkest region of existence ( tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam ). All the devotees of the Lord traverse this earth just to recover the conditioned souls from their delusion. The impersonalists do not know that forgetting their constitutional position as subordinate to the Supreme Lord is the greatest violation of God’s law. Unless one is reinstated in his own constitutional position, it is not possible to understand the Supreme Personality or to be fully engaged in His transcendental loving service with determination.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
28. But those whose sins have been destroyed by pious acts, being free of the ignorance arising from duality by worshipping Me, then worship Me with determination.
Commentary

Then who is qualified for bhakti? This verse answers. Those who have puṇya karma, who have destroyed sins partially, develop a predominance of sattva-guṇa and diminished tamo-guṇa. The result of this is a decrease in illusion. Consequently they become less attached. Then they have chance association with My devotees. They then become completely free of sin by practice of worship. Being freed completely of illusion (dvandva-moha-nimuktā), they become steady (dṛḍha-vratāh) in worshipping Me. Thus, one should not consider that puṇya karma is the cause of any type of bhakti. [Note: Association with the devotees is the cause.] For the Lord has said: yaṁ na yogena sāṅkhyena dāna-vrata-tapo-'dhvaraiḥ | vyākhyā-svādhyāya-sannyāsaiḥ prāpnuyād yatnavān api || Even though one engages with great endeavor in the mystic yoga system, philosophical speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to others, personal study of the Vedas, or the renounced order of life, still one cannot achieve Me. SB 11.12.9 In many places, it is stated that puṇya-karmas are dependent on kevalā bhakti, and not its cause.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
28. But those whose sins have been destroyed by acts pleasing to the great souls, who are free of the ignorance arising from duality, worship Me with determination.
Commentary

“It is appears that no one will manifest devotion to You at all, from your statement in the last verse, since every living entity is bewildered.” “Those who have attained destruction of their sins (anta gatam pāpam) through the fortunate merciful glance of the great souls, those who have performed pleasing actions (puṇya karmāṇām) which gained the mercy of the great souls, worship Me. With steadiness (dṛḍha vratā), attained by association with great souls, they, being freed from the illusion of dualities, having attained true knowledge of Me, worship Me. Regarding the role of the great devotees, the smṛti says: viṣṇor bhūtāni bhūtānāṁ pāvanāya caranti hi The servants of Viṣṇu wander about in this world in order to purify the living entities. SB 11.2.28 The word puṇya means “pleasing” according to Amara Kośa.

Bhūrijana Dāsa Gauḍīya
Commentary

By the mercy of the glance of a pure devotee, the sins are removed, faith is established and one can perform devotional service. Srila Prabhupada explains this point: "All the devotees of the Lord traverse this earth just to recover the conditioned souls from their delusion ." Krsna in the next verse will explain the fourth kind of sakama devotee. The first three (artah, artharti and jijnasur) are called 'karma misra' or sakama ‑ their devotional service is mixed with karma or desires. But this fourth kind is a 'yoga misra', or his devotion is mixed with yoga or the desire for liberation.

[ 3 . A fourth kind of sakama devotee: Devotees desiring liberation are brahman (spirit) and they know everything about 'adhyatma' (the jiva) and karma (activities) . (29) ]

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

Qualifications of a devotee to perform determined devotional service:

Acted piously in this and previous life – Thus ceasing to act according to desire and hate
Sinful actions are completely eradicated
Freedom from dualities of delusion

Focus of Learning

(a) The verse explains the eligibility to elevate to transcendental position

(b) For whom is it difficult to transcend the dualities of desire and hatred – For those who are sinful,

atheistic, foolish and deceitful

(c) Process of being situated on the spiritual platform

Who can accept this process – Those who live practising the regulative principles of religion, who have acted piously and who have conquered sinful reactions
Gradually they can meditate in trance on the Supreme Personality of Godhead
Best process – This elevation is possible in Krishna consciousness in the association of pure devotees

(d) Living entity can get liberation from bewilderment by devotional service or Krishna

consciousness. This is possible by:

Association of great devotees (“mahat seva...”) – doors to liberation open
Association with materialistic people – path to darkest region of existence
Mercy of devotees – Devotees traverse the earth to recover the conditioned souls from their delusion

(e) Impersonalists lack the following knowledge

Greatest violation of God’s law is to forget ones position as subordinate to Lord
Only way to understand the Supreme Personality of Godhead – Only by being reinstated in one’s constitutional position of transcendental loving service with determination

(a) Real constitutional position – subordinate to the Lord who is “pure knowledge”

(b) Cause of delusion – Separation from ‘pure knowledge’ / thus covered by illusory energy

(c) Effect/ manifestation of illusory energy – duality of desire/hate

(d) Thoughts/symptoms of such delusion

Wants to become one with the Lord – “Original sinful desire of living entity”
Envies Krishna as Supreme Personality of Godhead – “Original hatred of living entity”
Think Supreme Personality of Godhead is created by material energy
Manifestations of dualities of delusion – dishonour/honour; good/bad; pleasure/pain; man/woman etc.
Śrī Śaṅkarācārya Classical
Translation
7.28 Yesam jananam, those persons; tu, on the other hand; punya-karmanam, who are of virtuous deeds, in whom exist virtuous deeds that are the cause of purification of the mind; whose papam, sin; antagatam, has come to an end, is almost eradicated, attenuated; te, they; dvandva-moha-nirmuktah, being free from the delusion of duality as described; and drdhavratah, firm in their convictions-those who [Here Ast. adds, 'sarva-parityaga-vratena, through the vow of relinishing everything'.-Tr.] have the firm knowledge that the supreme Reality is such alone and not otherwise are called drdhavratah-; bhajante, adore; mam, Me, the supreme Self. Why do they worship? This is being answered:
Śrī Rāmānujācārya Classical
Translation
7.28 However, there are some whose sins, accruing from beginningless time, which cause desire or hatred to the pairs of opposites and annual the tendency towards Me, have come to an end, i.e., have become weakened, through the accumulation of good actions in numerous births, They resort to Me, devoid of delusion produced by the Gunas, and worship Me alone in proportion to the excellence of their Karmas previously described. In order to attain deliverance form old age and death and for aciring the supreme consummation of reaching Me, they remain steadfast in their vows. Sri Krsna enumerates what special things are to be known and what ought to be attained by these three classes of votaries of God:
Śrī Abhinavagupta Classical
Translation
7.28 See Comment under 7.30
Swami Sivananda Classical
Translation
7.28 But those men of virtuous deeds whose sins have come to an end, and who are freed from the delusion of the pairs of opposites, worship Me, steadfast in their vows.
Commentary

7.28 येषाम् of whom? तु but? अन्तगतम् is at the end? पापम् sin? जनानाम् of men? पुण्यकर्मणाम् of men of virtuous deeds? ते they? द्वन्द्वमोहनिर्मुक्ताः freed from the delusion of the pairs of opposites? भजन्ते worship? माम् Me? दृढव्रताः men steadfast in vows.Commentary By the performance of good deeds the heart is slowly purified Sattva increases Rajas and Tamas are gradually thinned out. The mind becomes serene and calm. The little selfarrogating personality slowly dies. You grow in spirituality. The divine flame becomes brighter and brighter. You become impersonal.Sin To forget ones identity with the Supreme Soul is the greatest sin. To see difference is sin. To take the body as the Self? to believe that this world is real is sin. Selfishness is sin. Egoism is sin. Ignorance is sin.Steadfast in vows The man steadfast in vows entertains a firm resolve I must realise the Self now I will not budge an inch from my seat till I attain Selfrealisation. He has the firm conviction that Brahman is the only Reality. This world is unreal. It is like a mirage. I can attain immortality and eternal bliss if I realise the Self only. There is not an iota of happiness in the sensual objects. Therefore the Lord says? Those persons of pure deeds worship Me steadfast in vows.

Swami Gambhīrānanda Classical
Translation
7.28 On the other hand, those persons who are of virtuous deeds, whose sin has come to an end, they, being free from the delusion of dulaity and firm in their convictions, adore Me.
Shri Purohit Swami Classical
Translation
7.28 But those who act righteously, in whom sin has been destroyed, who are free from the infatuation of the conflicting emotions, they worship Me with firm resolution.
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
Those who have ended their previous sins, fixed in pious activities, free from duality — engage in Me with determination.
Practical Applications
  • Recognize that determination in Kṛṣṇa requires prior cleansing.
  • Don't expect smooth devotion while sinful patterns continue.
  • Address sins concurrently with cultivating devotion.
Reflection Questions
  • What sin-pattern most blocks my determination?
  • What concurrent practice addresses it?

A field is plowed before it can be sown. The plowing is the eradication of old patterns; the sowing is determined devotional service. Trying to sow in unplowed ground gives weak shoots that wither in the first heat. The verse's order matters: pāpa eradicated first, then dṛḍha-vrata bhakti takes root.

Ajāmila's last word

Ajāmila, born a brāhmaṇa, fell to keeping a prostitute and a household of irregular children. He named his youngest son Nārāyaṇa — by chance, by affection, with no devotional intent. At death, calling for the boy, he uttered the holy name; the Viṣṇudūtas intervened against the Yamadūtas, and his life was extended.

What the Bhāgavatam shows in book six is exactly this verse's mechanism. After his rescue, Ajāmila underwent the eradication of his pāpa — through realization, repentance, and chanting at Hardwar — and only then engaged in pure devotional service with dṛḍha-vrata. The plowing came first; the sowing followed.

📝 My note

Bhagavad-gītā 7.29

↗
जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदु: कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ २९ ॥
jarā-maraṇa-mokṣāya
[jaraa-marana-mokshaaya]
mām āśritya yatanti ye
[maam aashritya yatanti ye]
te brahma tad viduḥ kṛtsnam
[te brahma tad viduh kritsnam]
adhyātmaṁ karma cākhilam
[adhyaatmam karma chaakhilam]
jarā — from old age maraṇa — and death mokṣāya — for the purpose of liberation mām — Me āśritya — taking shelter of yatanti — endeavor ye — all those who te — such persons brahma — Brahman tat — actually that viduḥ — they know kṛtsnam — everything adhyātmam — transcendental karma — activities ca — also akhilam — entirely .
Blended reading (Sanskrit + English inline)
jarā-maraṇa-mokṣāya
jarā
from old age
maraṇa
and death
mokṣāya
for the purpose of liberation
mām āśritya yatanti ye
mām
Me
āśritya
taking shelter of
yatanti
endeavor
ye
all those who
te brahma tad viduḥ kṛtsnam
te
such persons
brahma
Brahman
tat
actually that
viduḥ
they know
kṛtsnam
everything
adhyātmaṁ karma cākhilam
adhyātmam
transcendental
karma
activities
ca
also
akhilam
entirely .
  • jarā — from old age
    From √jṝ (to grow old, to decay). Paired in the verse with maraṇa (death) — the two undeniable conditions of embodiment. The verse identifies the right motive for taking refuge: not material gain, but liberation from the body's terminal arc.
  • mokṣāya — for the purpose of liberation
    Dative of mokṣa — for the sake of liberation. The verse uses the technical term for liberation as the operative goal. Note: the seeker comes to Kṛṣṇa for mokṣa — and gets more, as 8.16 will reveal.
  • āśritya — taking shelter of
    Gerund of ā + √śri (to take refuge). 'Having taken shelter.' Same root as the āśrayaḥ of 7.1 — the chapter began with mat-āśrayaḥ and now closes its arc with the same teaching.
  • brahma — Brahman
    The Absolute. The verse says such a person 'knows Brahman entirely' — meaning Kṛṣṇa's bhakta knows Brahman as a feature of His person, not as a rival ultimate. The personal includes the impersonal.
  • adhyātmam — transcendental, of the self
    adhi (over, concerning) + ātman (self). The science of the self. Together with karma in the same line, the verse names three knowledge-domains — Brahman, adhyātma, karma — all of which the Kṛṣṇa-refugee comes to know in full. Chapter 8 will begin by unpacking these very terms.
Intelligent persons who are endeavoring for liberation from old age and death take refuge in Me in devotional service. They are actually Brahman because they entirely know everything about transcendental activities.
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)
Those who take refuge in Kṛṣṇa precisely to escape old age and death come to know the entire Brahman, the self, and karma. The motive — mokṣa — is high, but the path is concrete: refuge in Bhagavān, not abstract speculation.
Further notes (विवरण · Vivaraṇa)
The verse names the cluster of categories about to be unpacked in chapter 8: Brahman, adhyātma, karma, adhibhūta, adhidaiva, adhiyajña. Kṛṣṇa's claim is that taking refuge in Him is the integrating key — the one who has Him knows them all. Cf. Muṇḍaka 1.1.3 once again: the 'one thing' that, known, reveals everything. This verse forms a deliberate setup for 7.30 and chapter 8's opening questions.
Prose order (अन्वय · Anvaya)
ये जरा-मरण-मोक्षाय माम् आश्रित्य यतन्ति, ते तत् कृत्स्नं ब्रह्म, अध्यात्मम्, अखिलं कर्म च विदुः ।
ye jarā-maraṇa-mokṣāya mām āśritya yatanti, te tat kṛtsnaṃ brahma, adhyātmam, akhilaṃ karma ca viduḥ |
Those who, taking refuge in Me, strive for liberation from old age and death — they know that Brahman in full, the adhyātma, and all of karma.
Word split (पदच्छेद · Padaccheda)
जरा-मरण-मोक्षाय माम् आश्रित्य यतन्ति ये । ते ब्रह्म तत् विदुः कृत्स्नम् अध्यात्मं कर्म च अखिलम् ॥
jarā-maraṇa-mokṣāya mām āśritya yatanti ye | te brahma tat viduḥ kṛtsnam adhyātmaṃ karma ca akhilam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
जरा-मरण-मोक्षाय jarā-maraṇa-mokṣāya जरा + मरण + मोक्ष (m.) tatpuruṣa cpd. (compound) dat.sg. (dative singular) for liberation from old age and death
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
आश्रित्य āśritya आ+√श्रि abs. (absolutive) having taken refuge in
यतन्ति yatanti √यत् pres. (present) 3pl.par. (parasmaipada / active voice) they strive
ये ye यद् pron. (pronoun) nom.pl. (nominative plural)m. those who
ते te तद् pron. (pronoun) nom.pl. (nominative plural)m. they
ब्रह्म brahma ब्रह्मन् (n.) acc.sg. (accusative singular) Brahman
तत् tat तद् pron. (pronoun) acc.sg. (accusative singular)n. that
विदुः viduḥ √विद् perf. (perfect) 3pl.par. (present sense) they know
कृत्स्नम् kṛtsnam कृत्स्न (adj.) acc.sg. (accusative singular)n. entire / complete
अध्यात्मम् adhyātmam अधि + आत्मन् (n.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) the inner Self / adhyātma
कर्म karma कर्मन् (n.) acc.sg. (accusative singular) action / karma
च ca ind. (conj.) and
अखिलम् akhilam अखिल (adj.) acc.sg. (accusative singular)n. the whole

Birth, death, old age and diseases affect this material body, but not the spiritual body. There is no birth, death, old age and disease for the spiritual body, so one who attains a spiritual body, becomes one of the associates of the Supreme Personality of Godhead and engages in eternal devotional service is really liberated. Ahaṁ brahmāsmi: I am spirit. It is said that one should understand that he is Brahman, spirit soul. This Brahman conception of life is also in devotional service, as described in this verse. The pure devotees are transcendentally situated on the Brahman platform, and they know everything about transcendental activities. Four kinds of impure devotees who engage themselves in the transcendental service of the Lord achieve their respective goals, and by the grace of the Supreme Lord, when they are fully Kṛṣṇa conscious, they actually enjoy spiritual association with the Supreme Lord. But those who are worshipers of demigods never reach the Supreme Lord in His supreme planet. Even the less intelligent Brahman-realized persons cannot reach the supreme planet of Kṛṣṇa known as Goloka Vṛndāvana. Only persons who perform activities in Kṛṣṇa consciousness ( mām āśritya ) are actually entitled to be called Brahman, because they are actually endeavoring to reach the Kṛṣṇa planet. Such persons have no misgivings about Kṛṣṇa, and thus they are factually Brahman. Those who are engaged in worshiping the form or arcā of the Lord, or who are engaged in meditation on the Lord simply for liberation from material bondage, also know, by the grace of the Lord, the purports of Brahman, adhibhūta, etc., as explained by the Lord in the next chapter.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
29. Those yogīs who, taking shelter of Me, strive for freedom from birth and death, know Brahman, the jīva, and rebirth of the jīva due to the influence karma.
Commentary

It has been said that the three types of sakāma-bhaktas who worship Me become successful, but the worshippers of devatās (also sakāma) fail. Those who are not qualified for worshipping the Lord have also been described. Now the Lord speaks about a fourth type of sakāma-bhakta. Those yogīs who strive to destroy old age and death (jarā-maraṇa-mokṣāya yatanti), who desire liberation (mokṣa-kāmī), and consequently worship Me, know all about the famous Brahman (the Lord). [Note: Brahman will be defined as akṣara, in verse 3 of the next chapter, and akṣara will be defined as Nārāyaṇa in verse 21.] They know about the jīva (adhyātmam), present as the controller (adhi) of the body (ātmānam), and the repeated bodies of the jīva generated from all types of actions (karma akhilam), due to the power of devotion to Me.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
29. Those yogis striving for freedom from birth and death who take shelter of Me know the jīva and the impressions which stick to the ātmā and the force of karma.
Commentary

Thus, it has been stated that the three types of devotees with desires (sakāma bhaktas) having experienced material pleasures, surrender to Me and attain Me, whereas the devotees of the devatās continue to take birth. There is also another type of sakāma bhakta. This is stated in this verse. Desiring only freedom from birth and death, they take shelter of Me and make efforts to engage in worshipping the deity of Me, by offering respects and other actions to Me. They know the famous brahman (jīva) along with things connected to it (kṛtsnam). They also know about the impressions which cause the jīva to act (adhyātmam) and all about karma. The words brahman, adhyātma and akhila karma and the words mentioned in the next verse will be explained in the next chapter by the Lord. By worshipping My form, they realize their object of knowledge, and attain liberation, but they do not bring Me under control or become objects of My affection. The smṛti says: sakṛd yad aṅga pratimāntar-ahitā mano-mayīṁ bhāgavatīṁ dadau gatim If even only once or even by force one brings the form of the Supreme Personality of Godhead into one’s mind, one can attain the supreme salvation by the mercy of Kṛṣṇa. SB 10.12.39

Bhūrijana Dāsa Gauḍīya
Commentary

Three concepts are mentioned in this verse: brahma, adhyatma, and karma.

[ 4 . Freedom through knowing Krsna at the time of death: Those who take shelter of Krsna, knowing Him as 'adhibuta' (the material manifestation), 'adhidaiva' (the demigods), and 'adhyajna'(the Lord of sacrifices) can know Krsna even at the time of death.(30)

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

Describes another kind of devotee (a 4th kind of sakama devotee), one with mixed intentions

(Devotion is mixed with desire of liberation from birth and death)

One who, due to intelligence, desires freedom from old age and disease and take shelter of Krishna’s service
Devotees are ‘Brahman’ – because:
In devotional service, they are acting as Brahman because know everything about transcendental activities
They understand Krishna as Adhibhuta, Adhidaiva and Adhiyajna (Bg. 7.30)
Śrī Śaṅkarācārya Classical
Translation
7.29 Ye, those who; yatanti, strive; asritya, by resorting; mam, to Me, the supreme God, by having their minds absorbed in Me; jara-marana-moksaya, for becoming free from old age and death; te, they; viduh, know; tat, that; brahma, Brahman, which is the Supreme; they know krtsnam, everything; about adhyatmam, the individual Self, that indwelling intity; ca, and; they know akhiliam, all; about karma, actions.
Śrī Rāmānujācārya Classical
Translation
7.29 Those who take refuge in Me and strive for deliverance from old age and death, i.e., for the vision of the real nature of the self as distinct from the Prakrti, they know brahman (the pure individual self). They also know all about the individual self, and the whole of Karma. [This attainment is known as Kaivalya, which means the aloofness of the self in absorption in Its own bliss.]
Śrī Abhinavagupta Classical
Translation
7.29 See Comment under 7.30
Swami Sivananda Classical
Translation
7.29 Those who strive for liberation from old age and death, taking refuge in Me, realise in full ï1thatï1 Brahman, the whole knowledge of the Self and all action.
Commentary

7.29 जरामरणमोक्षाय for liberation from old age and death? माम् Me? आश्रित्य having taken refuge in? यतन्ति strive? ये who? ते they? ब्रह्म Brahman? तत् that? विदुः know? कृत्स्नम् the whole? अध्यात्मम् knowledge of the Self? कर्म action? च and? अखिलम् whole.Commentary They attain to the full knowledge of the Self or perfect knowledge of Brahman. They attain to the Bhuma or the Highest or the Unconditioned. All their doubts are totally destroyed. They fully realise now? All is Vaasudeva. All indeed is Brahman. There is no such thing as diversity.They are not rorn here and have thus conered old age and death. They are liberated here and now.

Swami Gambhīrānanda Classical
Translation
7.29 Those who strive by resorting to Me for becoming free from old age and death, they know that Brahman, everything about the individual Self, and all about actions. [They know Brahman as being all the individual entities and all actions. This verse prescribes meditation on the alified Brahman for aspirants of the middle class. Verses beginning with the 14the speak about the reaization of the unalified Brahman by aspirants of the highest class.]
Shri Purohit Swami Classical
Translation
7.29 Those who make Me their refuge, who strive for liberation from decay and Death, they realise the Supreme Spirit, which is their own real Self, and in which all action finds its consummation.
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)Daksya (Resourcefulness / Skill)
Related verses
BG 7.30 BG 8.3 BG 14.26 SB 2.2.6 SB 11.19.3 SB 2.2.31 CC Madhya 22.32 CC Madhya 25.141 CC Madhya 24.129 Kaṭha Upaniṣad 1.3.15Śvetāśvatara Upaniṣad 3.10
Those who strive for liberation from old age and death take refuge in Me — they understand Brahman, the spiritual self, and karma in full.
Practical Applications
  • Recognize liberation as the goal worth striving for.
  • Use Kṛṣṇa as the means.
  • Cultivate full understanding of Brahman + self + karma.
Reflection Questions
  • Have I given up striving for ultimate liberation?
  • What would full striving look like?

A scholar who studies the mountain from books, the map, the gradient charts and the local botany — knows the mountain, but has not stepped on it. Liberation-seekers who take refuge in Kṛṣṇa step on the mountain. The brahman, adhyātma, karma the verse names are no longer subjects; they become terrain underfoot.

Maitreyī's question to Yājñavalkya

When Yājñavalkya, ready to renounce the world, offered to divide his wealth between his two wives, Maitreyī refused her share with the question: yenāhaṁ nāmṛtā syām, kim ahaṁ tena kuryām — what shall I do with that by which I cannot become immortal?

The Bṛhadāraṇyaka records the teaching that followed. But the Bhāgavatam is the ripened fruit of that same Upaniṣadic tree, and its answer to Maitreyī's question is unambiguous: amṛtatva is not impersonal merger — it is taking refuge in Kṛṣṇa. Her instinct was the verse's instinct — jarā-maraṇa-mokṣāya yatanti — but the verse completes it where the Upaniṣad pauses: mām āśritya. Refuge in the Person. Mokṣa from old age and death is granted only there.

📝 My note

Bhagavad-gītā 7.30

↗
साधिभूताधिदैवं मां साधियज्ञं च ये विदु: । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतस: ॥ ३० ॥
sādhibhūtādhidaivaṁ māṁ
[saadhibhootaadhidaivam maam]
sādhiyajñaṁ ca ye viduḥ
[saadhiyajnam cha ye viduh]
prayāṇa-kāle ’pi ca māṁ
[prayaana-kaale ’pi cha maam]
te vidur yukta-cetasaḥ
[te vidur yukta-chetasah]
sa - adhibhūta — and the governing principle of the material manifestation adhidaivam — governing all the demigods mām — Me sa - adhiyajñam — and governing all sacrifices ca — also ye — those who viduḥ — know prayāṇa — of death kāle — at the time api — even ca — and mām — Me te — they viduḥ — know yukta - cetasaḥ — their minds engaged in Me .
Blended reading (Sanskrit + English inline)
sādhibhūtādhidaivaṁ māṁ
sa - adhibhūta
and the governing principle of the material manifestation
adhidaivam
governing all the demigods
mām
Me
sādhiyajñaṁ ca ye viduḥ
sa - adhiyajñam
and governing all sacrifices
ca
also
ye
those who
viduḥ
know
prayāṇa-kāle ’pi ca māṁ
prayāṇa
of death
kāle
at the time
api
even
ca
and
mām
Me
te vidur yukta-cetasaḥ
te
they
viduḥ
know
yukta - cetasaḥ
their minds engaged in Me .
  • sa - adhibhūta — and the governing principle of the material manifestation
    Compound: sa (with) + adhibhūta (the principle over the material). The first of three adhi- terms the chapter ends with — chapter 8 will open by defining each.
  • adhidaivam — governing all the demigods
    adhi (over) + daiva (the divine, demigods). The principle ruling the demigod realm. The second of the three.
  • sa - adhiyajñam — and governing all sacrifices
    sa + adhi + yajña (sacrifice). The principle of sacrifice. The third. Together, the three names triangulate Kṛṣṇa's lordship over matter, gods, and ritual — the full vertical of cosmic operation.
  • prayāṇa — of death
    From pra + √yā (to go forth, to depart). Literally 'going-forth.' Coupled with kāle (at the time), the compound means the soul's departing moment. The chapter that opened with the promise of full knowledge now closes with the test-moment of all knowledge: the soul's last conscious instant.
  • yukta - cetasaḥ — their minds engaged in Me
    Compound: yukta (linked, engaged) + cetas (consciousness, mind). The final word of the chapter, and its operative answer: steady, yoked consciousness aimed at Him. Everything chapter 7 has taught lands in this compound.
Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation, of the demigods, and of all methods of sacrifice, can understand and know Me, the Supreme Personality of Godhead, even at the time of death.
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)
Those who recognize Kṛṣṇa as the encompassing reality behind matter (adhibhūta), the devas (adhidaiva), and sacrifice (adhiyajña) keep that recognition even at the moment of death. The chapter ends with a promise that mature devotion does not desert one at the most disorienting moment.
Further notes (विवरण · Vivaraṇa)
Yukta-cetasaḥ — 'with composed minds' — names the dying yogin who has so integrated Kṛṣṇa-consciousness that prayāṇa-kāla cannot scramble it. The triad adhibhūta / adhidaiva / adhiyajña foreshadows Arjuna's questions opening BG 8 — Kṛṣṇa has set up the next chapter's agenda. The closing verse thus pivots from theology (chapter 7) to soteriology of the death-moment (chapter 8).
Prose order (अन्वय · Anvaya)
ये साधिभूत-अधिदैवं साधियज्ञं च मां विदुः, ते युक्त-चेतसः प्रयाण-काले अपि च मां विदुः ।
ye sādhibhūta-adhidaivaṃ sādhiyajñaṃ ca māṃ viduḥ, te yukta-cetasaḥ prayāṇa-kāle api ca māṃ viduḥ |
Those who know Me as encompassing the adhibhūta, the adhidaiva, and the adhiyajña — they, with composed minds, know Me even at the time of departure.
Word split (पदच्छेद · Padaccheda)
स-अधिभूत-अधिदैवं मां स-अधियज्ञं च ये विदुः । प्रयाण-काले अपि च मां ते विदुः युक्त-चेतसः ॥
sa-adhibhūta-adhidaivaṃ māṃ sa-adhiyajñaṃ ca ye viduḥ | prayāṇa-kāle api ca māṃ te viduḥ yukta-cetasaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
स-अधिभूत-अधिदैवम् sa-adhibhūta-adhidaivam स + अधिभूत + अधिदैव (n.) acc.sg. (accusative singular)m., bahuvrīhi cpd. (compound) together with adhibhūta and adhidaiva
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
स-अधियज्ञम् sa-adhiyajñam स + अधियज्ञ (m.) acc.sg. (accusative singular), bahuvrīhi cpd. (compound) together with adhiyajña
च ca ind. (conj.) and
ये ye यद् pron. (pronoun) nom.pl. (nominative plural)m. those who
विदुः viduḥ √विद् perf. (perfect) 3pl.par. (present sense) they know
प्रयाण-काले prayāṇa-kāle प्रयाण + काल (m.) tatpuruṣa cpd. (compound) loc.sg. (locative singular) at the time of departure
अपि api ind. (emph.) even
ते te तद् pron. (pronoun) nom.pl. (nominative plural)m. they
युक्त-चेतसः yukta-cetasaḥ युक्त p.p.p. (past passive participle) + चेतस् (n.) bahuvrīhi cpd. (compound) nom.pl. (nominative plural)m. of disciplined minds

Persons acting in Kṛṣṇa consciousness are never deviated from the path of entirely understanding the Supreme Personality of Godhead. In the transcendental association of Kṛṣṇa consciousness, one can understand how the Supreme Lord is the governing principle of the material manifestation and even of the demigods. Gradually, by such transcendental association, one becomes convinced of the Supreme Personality of Godhead, and at the time of death such a Kṛṣṇa conscious person can never forget Kṛṣṇa. Naturally he is thus promoted to the planet of the Supreme Lord, Goloka Vṛndāvana. This Seventh Chapter particularly explains how one can become a fully Kṛṣṇa conscious person. The beginning of Kṛṣṇa consciousness is association of persons who are Kṛṣṇa conscious. Such association is spiritual and puts one directly in touch with the Supreme Lord, and, by His grace, one can understand Kṛṣṇa to be the Supreme Personality of Godhead. At the same time one can really understand the constitutional position of the living entity and how the living entity forgets Kṛṣṇa and becomes entangled in material activities. By gradual development of Kṛṣṇa consciousness in good association, the living entity can understand that due to forgetfulness of Kṛṣṇa he has become conditioned by the laws of material nature. He can also understand that this human form of life is an opportunity to regain Kṛṣṇa consciousness and that it should be fully utilized to attain the causeless mercy of the Supreme Lord. Many subjects have been discussed in this chapter: the man in distress, the inquisitive man, the man in want of material necessities, knowledge of Brahman, knowledge of Paramātmā, liberation from birth, death and diseases, and worship of the Supreme Lord. However, he who is actually elevated in Kṛṣṇa consciousness does not care for the different processes. He simply directly engages himself in activities of Kṛṣṇa consciousness and thereby factually attains his constitutional position as an eternal servitor of Lord Kṛṣṇa. In such a situation he takes pleasure in hearing and glorifying the Supreme Lord in pure devotional service. He is convinced that by his doing so, all his objectives will be fulfilled. This determined faith is called dṛḍha-vrata, and it is the beginning of bhakti-yoga, or transcendental loving service. That is the verdict of all scriptures. This Seventh Chapter of the Bhagavad-gītā is the substance of that conviction. Thus end the Bhaktivedanta Purports to the Seventh Chapter of the Śrīmad Bhagavad-gītā in the matter of Knowledge of the Absolute.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
30. Those who know Me along with matter, who know Me as the controller of devas, and who know My presence in sacrifice, fixed in knowledge, will know Me even at the time of death.
Commentary

Those who develop such knowledge of Me by the influence of devotion to Me maintain that knowledge even at the time of death. It is not like the intelligence of others, established by karma, which varies according to the future body. The terms adhibhūta, adhidaiva and adhiyajña will be explained in the next chapter. The devotees alone, enumerated as six types, [Note: These types are three sakāma devotees mentioned in verse 16, the mokṣa-kāma-bhakta mentioned in vesre 29, the niskāma-jñāna-miśra-bhakta mentioned in verse 16, and the kevala-bhakta mentioned in verse 1.]who know the truth about the Lord, cross over māyā. This has been presented as the meaning of the chapter. Thus, the commentary on the seventh chapter of the Gītā has been completed for the pleasure of the devotees’ minds, through the mercy of the ācāryas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
30. Those who know Me along with matter, the controller of devas, and My presence in sacrifice, fixed in knowledge, will know Me even at the time of death.
Commentary

That knowledge attained by their service to Me is never destroyed. Those who know Me along with the body (adhibhūta), the universal form (adhidaiva) and paramātmā (adhiyajña), through the association of devotees, know Me even at the time of death. They are not like others who, being confused at that time, forget Me. My devotees of five types know Me in truth and they cross over My māyā. This has been described in the seventh chapter. Chapter 8

Bhūrijana Dāsa Gauḍīya
Commentary

Three other concepts are mentioned in this verse: (1) Adhibhuta (2) Adhidaiva and (3) Adhiyajna. These three concepts along with the other three from the previous verse, were mentioned by the Lord and will be asked about by Arjuna in the next chapter, about their meaning. For those who are materialists who worship the demigods, Krsna is the governing priciple of all the demigods as well as all the methods of sacrifice. If one understands that Krsna is the principle behind that even at the time of death, he can Krsna as the Supreme Personality of Godhead. Krsna is directing the knowledge and desires of so many other classes of people ‑ to Himself. It is an important question in the battlefield: What has to be done in the time of death? What should one be conscious of at the time of death?

THUS ENDS THE STUDY OF CHAPTER SEVEN.

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

Result: Krishna conscious devotees can know Krishna at death and go to Him.

They are in full consciousness of Me and know Me as the:
Supreme Lord
‘Adhibhuta’ – Governing principle of material manifestation
‘Adhidaiva’ – Governing principle of demigods
‘Adhiyajna’ – Governing principle of all methods of sacrifice
Focus of Learning

(a) “Aham Brahmasmi” – refers to Brahman conception of life – stage of no birth, old age, disease

and death

This Brahman conception is also present in devotional service as described in this verse
One who attains a spiritual body becomes one of the associates of the Supreme Lord

(b) Importance of “mam ashritya” – only Krishna conscious person can be really called Brahman and

can go to Supreme planet, because

They have no misgiving about Krishna, and
They are actually endeavouring to reach Krishna’s planet

(c) Pure devotional service compared to other paths

Four kinds of impure devotees – They achieve their respective goals and also gradually becomes fully Krishna conscious
Demigod worshipers – Never reach the Supreme Lord in His Supreme planet
Less intelligent Brahman realised persons cannot reach the Supreme planet of Krishna

(d) Other categories who also know Brahman, Adhibhuta etc., by the grace of the Lord

Worshipers of arca and
Those who meditate on the Lord, simply for liberation from material bondage
END OF CHAPTER 7 

(a) Explains how to become fully Krishna conscious beginning with association of Krishna conscious

persons

(b) Surety of Krishna conscious path– Person acting in Krishna consciousness are never deviated from

path of entirely understanding the Supreme Personality of Godhead

They understand Krishna in transcendental association
They understand Supreme Lord as the governing principle of material manifestation and even the demigods
Gradually they become convinced of the Supreme Personality of Godhead
At time of death, he can never forget Krishna and promoted to Goloka Vrindavan

(c) Chapter 7 is the substance of the conviction that simply by hearing and glorifying Supreme Lord,

all the objectives will be fulfilled – this is called Drdha-vrta / determined faith. This is the beginning

of Bhakti-yoga

Bhagavad Gita Notes

CHAPTER 7 Appendix

Selected Texts extracted from “Surrender unto Me”

Introduction

In earlier chapters Arjuna often encouraged Kṛṣṇa to speak by asking a question. At the beginning

of Chapter Seven, however, Kṛṣṇa spontaneously explains how to attain the constant remem-

brance of Him that he described in the final verse of Chapter Six. According to that verse, remem-

berance of Kṛṣṇa characterizes one as the topmost yogī. Because this point is so important, Kṛṣṇa

speaks about it without being prompted by Arjuna.

Śrī Śaṅkarācārya Classical
Translation
7.30 Ye, those who; viduh, know; mam, Me; sa-adhi-bhuta-adhidaivam, as existing in the physical and the divine planes; ca, and also; sa-adhiyajnam, as existing in the context of the sacrifice; te, they; yukta-cetasah, of concentrated minds-those who have their minds absorbed in God; viduh, know; mam, Me; api ca, even; prayanakale, at the time of death. [For those who are devoted to God, there is not only the knowledge of Brahman as identified with all individuals and all actions (see previous verse), but also the knowledge of It as existing in all things on the physical, the divine and the sacrificial planes. Those who realize Brhaman as existing in the context of all the five, viz of the individual, of actions, of the physical,of the divine, and of the sacrifices-for them with such a realization there is no forgetting, loss of awareness, of Brahman even at the critical moment of death.]
Śrī Rāmānujācārya Classical
Translation
7.30 Here, other alified persons distinct from those already mentioned (i.e., those who desire Kaivalya) are to be understood, because of the mention again of the term 'those' (ye). Even though the declaration - those seekers of fortune who know Me as being connected with the higher material entities' (Adhibhuta) and 'with that which is higher to divinities' (Adhidaiva) i.e., the self in Its lordship - resmles a repetition, it is really an injunction on account of the meaning not being known otherwise. The statement of knowing Me as being connected with the sacrifice is also enjoined as an injunction for all the three types of differently alified aspirants (those who aspire for Kaivalya, wealth and liberation) without any difference, because of the nature of the subject matter, that being sacrificial. None of the three types of aspirants can give up the performance of the great sacrifices and other rituals in the form of periodical and occasional rituals. They know Me at the hour of death in a way corresponding with their objectivies. Because of the term ca (too) in 'they too,' those who have been mentioned before as 'striving for release from old age and death' are also to be understood along with the others as knowing Me at the hour of death. By this, even the Jnanin knows Me as being connected with the sacrifice on account of the nature of the meaning of the subject treated (i.e., sacrifice). They also know Me even at the hour of death in a way corresponding with their objective. The purport is that, besides the others mentioned earlier like the knower of the Self, those others who are now described as knowing Him with Adhibhuta, Adhidaiva and Adhiyajna are to be included among those who will know Him at the time of death.
Śrī Abhinavagupta Classical
Translation
7.30 Yesam etc. upto yukta-cetasah. Those, in whom the darkness (ignorance) has totally vanished, and the Self is well secured due to the decaying of the good and bad effects of actions-they break off the canopy of their [castle of the] mighty delusion and realise everything as the Brahman studded (purified) with the rays of the Bhagavat, emerging out of the darkness of old age and death; and realise 'what governs the Self, the beings, the deities and the sacrifices are all My own different aspects'. They also experience Me at the time of their journey, on account of their having internal organ permanently immersed in the thought of the Bhagavat. For, those who remember the Bhagavat even earlier, since their birth-they at the last momnet would very well remember the Absolute Lord. [Hence] it is good to simply keep silent with regard to those who opine 'What is the use of worshiping since [the time of] birth ?'
Swami Sivananda Classical
Translation
7.30 Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods) and the Adhiyajna (pertaining to the sacrifice) know Me even at the time of death, steadfast in mind.
Commentary

7.30 साधिभूताधिदैवम् with the Adhibhuta and the Adhidaiva together? माम् Me? साधियज्ञम् with the Adhiyajna? च and? ये who? विदुः know? प्रयाणकाले at the time of death? अपि even? च and? माम् Me? ते they? विदुः know? युक्तचेतसः steadfast in mind.Commentary They who are steadfast in mind? who have taken refuge in Me? who know Me as the knowledge of elements in the physical plane? as the knowledge of the gods in the celestial or mental plane? as the knowledge of the sacrifice in the realm of sacrifice? are not affected by death. They do not lose their memory. They continue to keep up the consciousness of Me even at the time of their departure from this world. Those who worship Me along with these three know Me even at the time of death. (Cf.VIII.25)(This chapter is known by the names Vijnana Yoga and Jnana Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the Science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the seventh discourse entitledThe Yoga of Wisdom and Realisation. ,

Swami Gambhīrānanda Classical
Translation
7.30 Those who know me as existing in the physical and the divine planes, and also in the context of the sacrifice, they of concentrated minds know Me even at the time of death.
Shri Purohit Swami Classical
Translation
7.30 Those who see Me in the life of the world, in the universal sacrifice, and as pure Divinity, keeping their minds steady, they live in Me, even in the crucial hour of death."
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)
Related verses
Concepts
YajnaMaya
Those who know Me as the lord of cosmic manifestation, of the demigods, and of sacrifice — even at the time of death, with steady mind, they know Me.
Practical Applications
  • Cultivate steady mind aimed toward Kṛṣṇa now, before death tests it.
  • Use this life to prepare for that final moment.
  • Treat each evening's lying down as practice for the final lying down.
Reflection Questions
  • What would steady mind at death look like?
  • What does it require building now?

An evening rehearsal trains an actor for the night's performance. Each evening's lying-down is rehearsal for the final lying-down. Steady consciousness in the practiced moment becomes steady consciousness in the unrehearsed moment. The verse closes the chapter by extending its teaching all the way to the deathbed.

Parīkṣit's seven days

King Parīkṣit, cursed to die in seven days, did not panic or distract himself. He sat by the Ganges and asked the assembled sages the question of the chapter's last verse: how should a man situated at the threshold of death prepare?

Śukadeva Gosvāmī arrived and spoke the Bhāgavatam to him over those seven days. Parīkṣit's mind, by the end, was yukta-cetasaḥ — engaged in Kṛṣṇa. When the snake came on the seventh day, he was already gone — already in Kṛṣṇa. The verse's promise enacted: prayāṇa-kāle 'pi ca mām te viduḥ — even at the time of death, they know Me.

📝 My note