FolioCorpusBhagavad-gītā

Bhagavad-gītā 9.29

సమోఽహం సర్వభూతేషు న మే ద్వేష్యోఽస్తి న ప్రియ: । యే భజన్తి తు మాం భక్త్య‍ా మయి తే తేషు చాప్యహమ్ ॥ ౨౯ ॥
samo ’haṁ sarva-bhūteṣu
[samo ’ham sarva-bhooteshu]
na me dveṣyo ’sti na priyaḥ
[na me dveshyo ’sti na priyah]
ye bhajanti tu māṁ bhaktyā
[ye bhajanti tu maam bhaktyaa]
mayi te teṣu cāpy aham
[mayi te teshu chaapy aham]
Word-for-word
samaḥ — equally disposed aham — I sarva - bhūteṣu — to all living entities na — no one me — to Me dveṣyaḥ — hateful asti — is na — nor priyaḥ — dear ye — those who bhajanti — render transcendental service tu — but mām — unto Me bhaktyā — in devotion mayi — are in Me te — such persons teṣu — in them ca — also api — certainly aham — I .
Blended reading (Sanskrit + English inline)
samo ’haṁ sarva-bhūteṣu
samaḥ
equally disposed
na me dveṣyo ’sti na priyaḥ
aham
I
sarva - bhūteṣu
to all living entities
na
no one
me
to Me
dveṣyaḥ
hateful
asti
is
na
nor
priyaḥ
dear
ye bhajanti tu māṁ bhaktyā
ye
those who
bhajanti
render transcendental service
tu
but
mām
unto Me
bhaktyā
in devotion
mayi te teṣu cāpy aham
mayi
are in Me
te
such persons
teṣu
in them
ca
also
api
certainly
aham
I .
Important Words
  • samaḥ — equal
    Sama — equal, balanced. The same root as samatā (equality). Kṛṣṇa does not show partiality on principle; the offended atheist cannot claim Kṛṣṇa hates him. He is sama to all sarva-bhūteṣu — in all beings — equally accessible.
  • dveṣyaḥ — envied / hated
    From √dviṣ — to hate. No one is dveṣya to Him. No being is His personal enemy. This is a strong philosophical statement: the Lord has no kāraṇa-vairī, no causal enemy among living beings.
  • priyaḥ — dear
    Dear, beloved. Paired with dveṣya: na me dveṣyaḥ asti na priyaḥ — neither hated nor preferred. In the impersonal frame this would close the matter. The verse opens it again with 'but...'
  • bhajanti — they worship
    Same root as 9.13 bhajanti, 9.14 (implied through namasyantaḥ). The bhakti-active devotee — bhajati Mām bhaktyā — enters into reciprocation. The structural equality does not preclude relational specialness.
  • mayi — in Me
    Locative of aham — 'in Me.' The devotee mayi — in Me. Paired with teṣu (in them) later in the verse: I am in them. The asymmetry of 9.4 (beings in Him but He not in them) is reversed for the bhakta. Devotion creates a two-way indwelling not available to ordinary souls.
  • teṣu — in them
    Locative plural of tad — in them. Kṛṣṇa is teṣu — He resides in His devotees. The Lord steps inside His devotee, by His own choice. The whole verse pivots on this final clause.
I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.
Purport

One may question here that if Kṛṣṇa is equal to everyone and no one is His special friend, then why does He take a special interest in the devotees who are always engaged in His transcendental service? But this is not discrimination; it is natural. Any man in this material world may be very charitably disposed, yet he has a special interest in his own children. The Lord claims that every living entity – in whatever form – is His son, and so He provides everyone with a generous supply of the necessities of life. He is just like a cloud which pours rain all over, regardless of whether it falls on rock or land or water. But for His devotees, He gives specific attention. Such devotees are mentioned here: they are always in Kṛṣṇa consciousness, and therefore they are always transcendentally situated in Kṛṣṇa. The very phrase “Kṛṣṇa consciousness” suggests that those who are in such consciousness are living transcendentalists, situated in Him. The Lord says here distinctly, mayi te: “They are in Me.” Naturally, as a result, the Lord is also in them. This is reciprocal. This also explains the words ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: “Whoever surrenders unto Me, proportionately I take care of him.” This transcendental reciprocation exists because both the Lord and the devotee are conscious. When a diamond is set in a golden ring, it looks very nice. The gold is glorified, and at the same time the diamond is glorified. The Lord and the living entity eternally glitter, and when a living entity becomes inclined to the service of the Supreme Lord he looks like gold. The Lord is a diamond, and so this combination is very nice. Living entities in a pure state are called devotees. The Supreme Lord becomes the devotee of His devotees. If a reciprocal relationship is not present between the devotee and the Lord, then there is no personalist philosophy. In the impersonal philosophy there is no reciprocation between the Supreme and the living entity, but in the personalist philosophy there is. The example is often given that the Lord is like a desire tree, and whatever one wants from this desire tree, the Lord supplies. But here the explanation is more complete. The Lord is here stated to be partial to the devotees. This is the manifestation of the Lord’s special mercy to the devotees. The Lord’s reciprocation should not be considered to be under the law of karma. It belongs to the transcendental situation in which the Lord and His devotees function. Devotional service to the Lord is not an activity of this material world; it is part of the spiritual world, where eternity, bliss and knowledge predominate.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
29. I am equal to all living beings. I do not hate anyone nor do I favor anyone. To whatever extent a person worships Me with devotion, I am attached to them in a similar way.
Commentary

“You liberate the devotees and then give Yourself to Your devotees, but not to the non-devotees. But then do You not show prejudice, arising from attraction and repulsion?” The Lord refutes this in this verse. I am equal to all. I neither hate nor favor anyone. The Lord then says, “But the devotees who worship Me with devotion exist in Me, and I exist also in them.” There is nothing special in this statement since the whole universe exists within the Lord, and the Lord exists everywhere in the universe. Thus the statement should actually mean “As those who worship Me with devotion are attached to Me (te mayi), so I am attached to them (aham teṣu).” This takes into consideration the statement “As they surrender to Me, I respond to them.” To compare the Lord to a kalpa-vṛkṣa, which gives to all persons without discrimination, is only partially correct. Those who take shelter of that tree do not become attached to it without desire for the fruit. Nor is the kalpa-vṛkṣa attached to those who take shelter of it. Nor does it hate the enemies of those who have taken shelter. But the Lord kills with is own hands the enemies of His devotee. The Lord says to Prahlāda: prahrādāya yadā druhyed dhaniṣye ’pi varorjitam I shall kill Hiranyakasipu immediately, despite the benedictions of Brahmā.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
29. I am equal to all living beings. I do not hate anyone nor do I favor anyone. But those who worship Me with devotion, are in Me, and I am in them.
Bhūrijana Dāsa Gauḍīya
Commentary

The first part of the verse 'samo'ham sarva‑bhutesu' shows Krsna as the Supersoul, who is equal to everyone. But, 'whoever renders service unto Me' , that is Bhagavan. He is not equal to His devotee as He is in relation with everyone. No, He is partial to His devotee. In the beginning of this Chapter, when Krsna was explaining His inconceivable energies, He declared how everything is not in Him and how He is aloof from everything. But for the devotees He is not aloof ‑ 'maye te tesu capy aham', "they are in Me and certainly I am also in them". This is Krsna's relationship with His devotees. This is the Bhagavan feature, different from the Paramatma feature in 'samo'ham sarva bhutesu'.

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

But Krishna is not partial, He is equal to everyone, He envies no one

But whoever renders service unto Me is a friend, is in Me, and I am also a friend to Him

Focus of Learning

QUESTION: If Krishna is equal to all and no-one is His special friend then why does He take special

interest in devotees who are always engaged in his transcendental service

ANSWER: This is not discrimination but “natural”

(a) Analogy: Any man in material world may be charitably disposed, but has special interest in own

children

(b) But one may say: Lord says all living entities are His children –

Our response – Yes, therefore He supplies everyone with generous supply of all necessities
Analogy: Like a cloud pours water all over the earth: rock, land or water

(a) ‘Yukta’ – One who acts in Krishna consciousness under superior direction.

(b) ‘Yukta-vairagya’ - To perform actions and give the fruits to Krishna

(c) ‘How does this process work?’ – when one is situated in such renunciation, the following effects

are seen:

Cleansing - Such activities clear the mirror of mind
Progress - Gradual progress in spiritual realisation
Surrender - Complete surrender to Supreme Personality of Godhead
Liberation - At the end becomes liberated
“Come to Me” indicates the “Kind of liberation” – Not brahmajyoti but entering into Lord’s planet (Indicated by the word Mam-upaisyasi)

(d) Who is a real sannyasi – A Krishna conscious person – because of the following characteristics:

Niskama – No other interest but to dedicate life in service of the Lord
Servitude – Always thinks of himself as eternal servant
Dependence – Depends on Supreme will of the Lord
Beyond Vedic Rituals – Does not give serious attention to fruitive activities or prescribed ritualistic duties of the Vedas
PRACTICAL APPLICATION: Prescribed duties are obligatory for ordinary persons

▪ But a pure devotee who is completely engaged in Lord’s service may sometimes

appear to go against prescribed duties but actually it is not so

Ref. CC Madhya-lila – One cannot understand the plans and activities of a pure devotee
A pure devotee is above all material criticisms just like Krishna

LINK BETWEEN TEXTS 9.29 & 9.30: Krishna personally maintains and cares for His devotees. Even if His

devotee were to perform a heinous act, Krishna would nevertheless protect and purify him.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
9.29 Aham, I; am samah, impartial, eal; sarva-bhutesu, towards all beings; me, to Me; na asti, there is none; dvesyah, detestable; na, none; priyah, dear. I am like fire: As fire does not ward off cold from those who are afar, but removes it from those who apporach, near, similarly I favour the devotees, not others. Tu, but; ye, those who approach near, similarly I favour the devotees, not others. Tu, but; ye, those who; bhajanti, worship Me, God; bhaktya, with devotion; te they; exist mayi, in Me-by their very nature; ['Their mind becomes fit for My manifestation, as it has been purified by following the virtuous path.'] they do not exist in Me because of My love, Ca, and; aham, I; api, too; naturally exist tesu, in them, not in others. Thus there is no hatred towards them (the latter). 'Listen to the greatness of devotion to Me:'
Śrī Rāmānujācārya Classical
Translation
9.29 Being a refuge for all, I am the same to all creation, be they gods, animals, men or immovables, who exist differentiated from the highest to the lowest according to their birth, form, nature and knowledge. With regard to those seeking refuge, none is hateful because of inferiority in status by birth, form, nature, knowledge etc. No one is discarded as an object of odium. Likewise, it is not that one who has resorted to Me is dear to Me on account of any consideration like birth, status etc. That he has taken refuge in Me is the only consideration. The meaning is no one is accepted as a refuge for reasons like birth. But those who worship Me as their sole objective I like, because I am exceedingly dear to them, and because they find it impossible to sustain themselves without My worship. So they abide in Me, irrespective of whether they are exalted or humble by birth etc. They abide in Me, as if they possess alities eal to Mine. I also abide in them, as if they are My superiors. Moreover:
Śrī Abhinavagupta Classical
Translation
9.29 See Comment under 9.31
Swami Sivananda Classical
Translation
9.29 The same am I to all beings; to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them.
Commentary

9.29 समः the same? अहम् I? सर्वभूतेषु in all beings? न not? मे to Me? द्वेष्यः hateful? अस्ति is? न not? प्रियः dear? ये who? भजन्ति worship? तु but? माम् Me? भक्त्या with devotion? मयि in Me? ते they? तेषु in them? च and? अपि also? अहम् I.Commentary The Lord has an even outlook towards all. He regards all living beings alike. None He has condemned? none has He favoured. He is the enemy of none. He is the partial lover of none. He does not favour some and frown on others. The egoistic man only has created a wide gulf between himself and the Supreme Being by his wrong attitude. The Lord is closer to him that his own breath? nearer than his hands and feet.I am like fire. Just as fire removes cold from those who draw near it but does not remove the cold from those who keep away from it? even so I bestow My grace on My devotees? but not owing to any sort of attachment on My part. Just as the light of the sun? though pervading everywhere? is reflected only in a clean mirror but not in a pot? so also I? the Supreme Lord? present everywhere? manifest Myself only in those persons from whose minds all kinds of impurities (which have accumulated there on account of ignorance) have been removed by their devotion.The sun has neither attachment for the mirror nor hatred for the pot. The Kalpavriksha has neither hatred nor love for people. It bestows the desired objects only on those who go near it. (Cf.VII.17XII.14and20)Now hear the glory of devotion to Me.

Swami Gambhīrānanda Classical
Translation
9.29 I am impartial towards all beings; to Me there is none detastable or none dear. But those who worship Me with devotion, they exist in Me, and I too exist in them.
Shri Purohit Swami Classical
Translation
9.29 I am the same to all beings. I favour none, and I hate none. But those who worship Me devotedly, they live in Me, and I in them.
Related values & verses
Primary values
Prema (Divine Love)
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)Abhaya (Fearlessness)
Related verses
BG 9.22 BG 5.18 BG 7.17 SB 7.5.30 SB 9.4.63 SB 10.32.21 CC Madhya 20.58 CC Antya 7.152 CC Madhya 19.178 Śvetāśvatara Upaniṣad 6.11BRS 1.2.153
Study Q&A referencing this verse
Sciences essays referencing this verse
Related lectures
Personal Guidance
I am equal to all beings — neither favoring nor envying anyone; but those who worship Me with love are in Me, and I in them.
Practical Applications
  • Distinguish Kṛṣṇa's structural equality from relational reciprocity.
  • Don't expect favoritism; cultivate love that establishes mutual indwelling.
  • Let the indwelling be its own reward.
Reflection Questions
  • Have I expected unfair favoritism?
  • What would mutual indwelling look like in my felt experience?
Analogy

The sun shines equally on a sleeping cat and a working farmer. Yet only the farmer enters into a relationship with the sun — checking the season, planning the harvest, knowing the light personally. The cat receives the same warmth; the farmer receives the warmth and a friend. Kṛṣṇa is samaḥ — equal — toward all beings; only the one who turns toward Him as a friend enters into reciprocation. The asymmetry is not in His shining but in the receiving.

📝 My note

Source: vedabase.io

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