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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]
Word-for-word
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 .
Important Words
  • 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.
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)
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
Purport

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
Gauḍīya Ācāryas
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)

Study Notes — Gauranga Priya Dāsa
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)
Classical Ācāryas
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 & 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 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
Related lectures
Personal Guidance
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?
Analogy

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.

Stories
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

Source: vedabase.io

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