BG 14.2 — Guṇatraya-Vibhāga-Yoga

Bhagavad Gītā 14.2Chapter 14 · Guṇatraya-Vibhāga-Yoga · Krishna → Arjuna · anuṣṭubh

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।

सर्गे ऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥

idaṃ jñānam upāśritya mama sādharmyam āgatāḥ

sarge 'pi nopajāyante pralaye na vyathanti ca

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Those who take refuge in this knowledge reach my own nature, and at creation they are not born again into the world's cycles, nor do they tremble when it dissolves.

Bhāṣyakāra purports

Śaṅkaraadvaita
Those who, having practiced this very knowledge (jnana) as the means of realization, attain identity with my own nature (mat-svarupatam) — not merely a similarity of qualities, for the Gita does not accept difference between the knower of the field (kshetrajna) and the Lord (Ishvara). At creation (sarge), though worlds are born, they are not born again into bondage; at cosmic dissolution (pralaye), even the dissolution of Brahma does not disturb them, for they do not waver (na vyathanti). This fruit-statement is spoken in praise of the knowledge, not as a separate promise.
divergence: Advaita reads 'sadharma' as absolute non-difference (abheda), not as sharing attributes.
Rāmānujaviśiṣṭādvaita
Those who take refuge in this knowledge about to be declared (vakshyamanam jnanam) attain equality with me (mat-samyam) — meaning they no longer become objects of creation's activity (na srjji-karmatam bhajante) at the time of a new cycle, nor do they suffer at dissolution (na samhrti-karmatam bhajante). The Lord himself, who declared in the previous chapter that all beings arise from the prakrti-purusa contact, now establishes the liberating fruit of understanding the gunas' bondage-function. This samya is not ontological absorption but the liberated condition where the jiva (chit) dwells in the Lord's form without the limiting gunas.
divergence: Ramanuja reads 'sadharma' as samya (equality/parity), preserving the jiva's distinct reality within the Lord's body.
Madhvadvaita
Those who abide in this knowledge attain a form of existence (sadharma) that resembles the Lord's — not identity, for the jiva is eternally distinct (nitya-bhinna) from Hari and can never become the Lord. 'Sadharmatam' (same-nature-ness) refers to the liberated jiva's participation in the Lord's bliss, not erasure of the jiva's nature. They are not born again at creation nor afflicted at dissolution — because Hari alone is the independent controller (svatantra), and the liberated jiva rests in his grace, free from prakriti's cycles.
divergence: Dvaita explicitly rejects Advaita's reading of 'sadharma' as identity; liberation is proximity and service, not merger.
Vallabhaśuddhādvaita
Some souls, having attained equality with me in the sense of possessing the six divine qualities (shad-guna-vattaya samyam), are forever near (nityam samipe tisthanti) — at creation they are not born into the world of the samsarin, and at dissolution they do not tremble. This permanence near the Lord is liberation as eternal presence (sameepya), not absorption. Vallabha's citation of 'anuvrata yatra hareh' from the Bhagavata signals that the liberated abide where devotees follow Hari — liberation is not an exit from Krsna's realm but a homecoming into it.
divergence: Shuddhadvaita reads liberation as permanent proximity (samipya) rather than dissolution or equality of nature.
Śrīdharabhakti
Those who, having practiced this forthcoming knowledge as the means (jnana-sadhanam anushthaya), attain my own form (mad-rupatvam) — even while Brahma and others are being created (brahma-adishu utpadyamanesu api), they are not born; at dissolution, they do not experience the sorrows of pralaya. The sense is: they do not return again (punar na avartante). Sridhara balances the jnana-sadhana emphasis with the devotional context: the knowledge here is both the content of the subsequent teaching and the experiential understanding that frees from the gunas.
divergence: Sridhara synthesizes jnana-sadhana with devotional fruit (mad-rupatvam), avoiding the sharp Advaita/Dvaita binary.
Madhusūdanaadvaita-bhakti
This verse demonstrates the unqualified (aikantikam) nature of the supreme siddhi: those who have practiced the forthcoming knowledge as the means attain absolute non-difference (atyanta-abhedena) with the Parameshvara — my very form (mad-rupatam). At creation, even as Hiranyagarbha and others arise, they are not born; at the dissolution of even Brahma, they do not tremble — and they are not dissolved (liyante) either. The liberation is neither absorption that erases (as some Advaitins say) nor mere proximity: it is the jiva's utter identification with Krsna in whom bhakti and jnana are finally one.
divergence: Madhusudana alone specifies 'na ca liyante' (not dissolved), closing both the birth-loop and the dissolution-loop, and anchors non-difference in Krsna personally rather than in abstract Brahman.

ekras · bhāṣya

Those who, taking refuge in this jnana, attain mat-sadharmyam — likeness to my own nature. They are not born again at sarga, the cosmic creation, and do not vyatha — tremble — at pralaya, dissolution. The fruit named in two registers: structural — they take on Krishna's mode; experiential — they are not shaken by the cosmic cycles.

Shankara reads sadharmya not as similarity but as identity with mat-svarupa. The Gita does not accept difference between the kshetrajna and Ishvara; the bhakta who has practiced the chapter's jnana attains identity with the Lord's own nature. At creation, though worlds are born, the bhakta is not born again into bondage; at cosmic dissolution, the bhakta does not tremble — for the field that the trembling would shake has dissolved.

Madhusudana reads the verse as demonstrating the unqualified — aikantikam — nature of the supreme siddhi. Those who have practiced the forthcoming jnana attain atyanta-abhedena — absolute non-difference — with Parameshvara, mat-rupatam, my very form. At creation, even as Hiranyagarbha and others arise, they are not born; at the dissolution of even Brahma, they do not tremble — anaupayamena, without effort. The unbornness is structural; the untremblingness is experiential.

Ramanuja reads sadharmya as mat-samya, equality with Me — meaning the bhakta no longer becomes object of creation's activity at the time of a new cycle, na srshti-karmatam bhajante; nor suffers at dissolution, na samhriti-karmatam bhajante. The Lord, who declared in chapter 13 that all beings arise from kshetra-kshetrajna-samyoga, now declares the bhakta's exemption from that arising. The bhakta is not the cosmic process's object any more.

Madhva reads on the bheda-frame: those who abide in this jnana attain a sadharma — same-nature — that resembles the Lord's, not identity, for the jiva is nitya-bhinna and can never become the Lord. Sadharmatam refers to the liberated jiva's participation in the Lord's bliss, not erasure of the jiva's nature. They are not born again at creation, nor afflicted at dissolution; the bheda holds even in mukti.

Vallabha reads through pushti-marga: some souls, having attained equality with Me in the sense of possessing the six divine qualities — shad-guna-vattaya samyam — are forever near, nityam samipe tishthanti. At creation they are not born into the world of the samsarin; at dissolution they do not tremble. This permanence near the Lord is liberation as eternal samipya — proximity — not absorption. The bhakta dwells in Krishna's neighborhood, not dissolved into Him.

Shridhara reads cleanly: those who have practiced this forthcoming jnana attain mad-rupatva — even while Brahma and others are being created, they are not born; at dissolution they do not experience pralaya's sorrows. The sense is they do not return again — punar na avartante — and the chapter's whole teaching is in service of that non-returning.

Context

where

Chapter 14 · Guṇatraya-Vibhāga-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 14.1

Krishna says: I will teach you once more the highest of all knowledge, by knowing which sages have left this world and reached the supreme attainment.

What's going on

Those who take refuge in this knowledge reach my own nature, and at creation they are not born again into the world's cycles, nor do they tremble when it dissolves.

Sūtras through this verse (29)

MadhvaclassicalT3

Ranking is real — and it never collapsesbetween

6.9Devas, asuras, mortals are three native kinds.───→here14.2───→14.27Brahman has gradations within its own form.

ŚrīdharaclassicalC

Devotion is both the way and the homebetween

12.20These devotees are exceedingly dear.───→here14.2───→14.26Unwavering love fits one for brahman.

VallabhaclassicalB

Grace alone — the technical markbetween

11.54Undivided love — sādhana stripped, grace-clothed.───→here14.2───→14.26Beyond the modes is grace-rooted love.

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MadhvaclassicalT4

Liberation is bliss in body — not absorptionstation

───→here14.2───→

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

12.6Saukarāyaṇa-śruti ranks the personal route.───→here14.2───→14.3Kāṣāyaṇa-śruti gives three goddesses one job each.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordbetween

7.14Only by surrender does the māyā lift.───→here14.2───→14.3Three goddesses named in a single śruti.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotbetween

2.72Akṣapāda and Kaṇāda are simply ruled out.───→here14.2───→14.27What stands behind brahman is fixed by named texts.

MadhvaclassicalT8

Direct vision — the only proximate causeexit

13.25Three classes, one ladder, each class on a different rung.───→here14.2───→

ŚrīdharaclassicalH

The grammar of single-pointednessbetween

12.6Single-aim devotion draws the lifting hand.───→here14.2───→14.26Unswerving devotion crosses the modes.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spinebetween

14.1Now, the highest of all knowings.───→here14.2───→15.1Dispassion first; else neither knowing nor love.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

9.32Even the low-born reach the highest goal.───→here14.2───→14.18The modes decide which womb is next.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

13.21Clinging to modes causes any new birth.───→here14.2───→14.5Three modes bind the imperishable.

RamsukhdasclassicalG

Equanimity in everythingbetween

12.13Friend to all, equal in cold and in heat.───→here14.2───→14.24Past the modes, equal in praise and blame.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here14.2───→

ŚrīdharaclassicalG

Soul as His portion, neither cut nor identicalapproach

───→here14.2───→14.26Fit for the state of brahman, not fused.

ŚrīdharaclassicalI

His evenness as ground for refugeexit

13.10A steady evenness is the seeker's mark.───→here14.2───→

VallabhaclassicalD

Chapter-opening preludesbetween

14.1Two-verse prelude names guṇa-vibhāga.───→here14.2───→18.1Closing chapter's prelude seals the program.

VallabhaclassicalI

A closed three-source citation gridbetween

11.54Bhāgavata + Brahmasūtra fuse at the vision-verse.───→here14.2───→14.26Brahman dwells in the one beyond the modes.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

13.13Not a power-of-the-Lord; the Lord himself, formless.───→here14.2───→14.27I am the foundation of formless Brahman itself.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

12.20The middle six closes on the fearless ripened one.───→here14.2───→14.27The brahma-ground obtains in this body.

VallabhaclassicalE

Three paths, one teaching orderexit

13.2The third ṣaṭka is the Lord's own bhāṣya.───→here14.2───→

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningexit

13.1The last six work what 'are' really means.───→here14.2───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyatebetween

13.7Twenty jñāna-qualities: still description.───→here14.2───→14.22Guṇātīta-lakṣaṇa follows the same rule.

ĀnandagiriclassicalJ

Prakṛti is never autonomousbetween

14.1Modes belong to the Lord's prakṛti.───→here14.2───→15.7Aṃśa pinned to the Lord, not free.

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)between

14.1Beyond sāṅkhya: the modes that bind.───→here14.2───→18.1The closing chapter gathers all questions.

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktabetween

13.20Both natures cause the body's binding.───→here14.2───→14.5Three modes bind the soul.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessbetween

7.12Modes from the Lord — the Lord not in them.───→here14.2───→14.5Three primary contractions of cit.

Gauravmodernthree_yogas_braid

Three Yogas Braidexit

12.12'Shreyo hi jnanam abhyasaj jnanad dhyanam vishishyate, dhyanat karma-phala-tyaga───→here14.2───→

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sideexit

13.5Field and knower: body-self cut returns.───→here14.2───→

Śabda · lemmas (13 unique · 14 occurrences)

व्यथन्ति √vyath — to tremble, be agitated (verbal root) · present indicative 3rd person plural verb
प्रलये pralaya — dissolution, cosmic destruction (pra- + √lī 'dissolve') · locative masculine singular noun
साधर्म्यम् sādharmya — sameness of nature, conformity (sa + dharma + -ya) · accusative neuter singular noun
आगताः √āgam — to come, arrive (ā- + √gam) · nominative masculine plural participle noun
ज्ञानम् jñāna — knowledge, wisdom, cognition · accusative neuter singular noun · also at 3.39, 3.40, 3.41, 4.34, 7.2, 10.4 +7
उपाश्रित्य upāśri — to take refuge in, resort to (upa- + ā- + √śri) · conv
सर्गे sarga — creation, emanation · locative masculine singular noun

show all 13

ना·न na ×2 — not (negation particle)
इदम् idam — this (proximal demonstrative) · accusative neuter singular noun
मम mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · genitive singular noun
अपि api — also, even, although
उपजायन्ते upa-√jan — to be born, arise (upa- + √jan) · present indicative 3rd person plural verb
च ca — and; (homonym: also the consonant ca)

Praśna · so what (7)

01What is the relationship between 'knowledge as means' (jnana-sadhanam) and 'attaining the Lord's nature' (sadharmatam) — is the knowledge a cause, a condition, or an identity-statement?
02The verse promises immunity both at creation (sarge) and at dissolution (pralaye) — what kind of existence persists through both cosmic poles, and whose account of that existence is most coherent?

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03Six schools read 'sadharma' differently (identity, samya, participation, proximity, form-attainment, non-difference) — what is the minimal Sanskrit semantic range of 'sadharmya' that permits all six readings?
04If the liberated do not arise even when Brahma and Hiranyagarbha arise, does this imply a mode of existence outside the creation-dissolution cycle altogether, or a transformed participation in it?
05Madhusudana adds 'na ca liyante' (not dissolved) as a third immunity beyond the verse's two — is this an interpolation, an inference, or a reading licensed by the text's logic?
06Sridhara ends with 'punar na avartante' (they do not return again) — how does BG 14.2's liberation-promise connect to the no-return promise of BG 8.16 (abrahma-bhuvanat lokah)?
07The Madhva commentary is absent for this verse — what does the textual silence itself reveal about how Dvaita sources handle verses whose plain sense most challenges the eternally-distinct-jiva doctrine?

Vyavahāra · try it in your life

Advaita

When you feel threatened by an upcoming life-change — a new role, a move, a loss — ask: am I the awareness in which this change appears, or am I the change itself? Practice watching the arising without being the one who arises. The verse's immunity at 'sarga' (creation of new circumstances) is available now, not only at cosmic dissolution.

Dvaita

When you catch yourself trying to merge with a role, relationship, or institution — 'I am this company,' 'I am this family' — recognize that your distinct self is a feature, not a flaw. Madhva's liberated jiva is not absorbed but remains itself in Hari's presence. Practice staying yourself even in intimacy: this is 'sadharma' as participation, not erasure.

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Bhakti

When a crisis comes and you feel you might not survive it intact, recall that the knowledge Sridhara points to is not information but a practiced understanding that you are not the one who goes through dissolution. 'Pralaye duhkhani na anubhavanti' — at your personal pralaya (burnout, grief, failure), the one who has practiced this does not experience it as suffering in the same way. The practice is: stay with the teaching until it is lived, not merely known.

Advaita-Bhakti

Madhusudana's synthesis suggests that the deepest immunity — 'na ca liyante,' not even dissolved — comes when jnana and bhakti are both operating. In daily life: when you face something that feels like it will annihilate you, bring both clarity (you are awareness) and love (this is Krsna's world) simultaneously. Neither detachment alone nor devotion alone gives the full immunity the verse promises — both together close the loop.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 14, Verse 2: Krishna to Arjuna — Guṇatraya-Vibhāga-Yoga

Bhāṣyakāra purports