FolioCorpusBhagavad-gītā

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]
Word-for-word
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 .
Important Words
  • 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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The 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
Purport

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
Gauḍīya Ācāryas
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.

Study Notes — Gauranga Priya Dāsa
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

Classical Ācāryas
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 & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)
Related verses
BG 9.11 BG 4.9 BG 10.12 SB 1.3.28 SB 10.14.2 SB 3.9.3 CC Ādi 7.114 CC Madhya 6.167 CC Madhya 25.27 Śvetāśvatara Upaniṣad 3.19Īśa Upaniṣad 8
Concepts
BhavaMaya
Related lectures
Personal Guidance
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?
Analogy

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.

Stories
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

Source: vedabase.io

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