FolioCorpusBhagavad-gītā

Bhagavad-gītā 7.28

యేషాం త్వన్తగతం పాపం జనానాం పుణ్యకర్మణామ్ । తే ద్వన్ద్వమోహనిర్ముక్తా భజన్తే మాం దృఢవ్రతా: ॥ ౨౮ ॥
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]
Word-for-word
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 .
Important Words
  • 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.
Purport

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
Gauḍīya Ācāryas
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) ]

Study Notes — Gauranga Priya Dāsa
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.
Classical Ācāryas
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 & 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)
Related verses
BG 4.37 BG 2.50 BG 9.2 SB 6.1.15 SB 3.25.25 SB 1.2.19 CC Madhya 22.141 CC Madhya 24.217 CC Antya 3.261 Muṇḍaka Upaniṣad 3.1.3BRS 1.2.101
Related lectures
Personal Guidance
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?
Analogy

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.

Stories
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

Source: vedabase.io

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