Bhagavad Gītā Chapter 15, Verse 19: Krishna to Arjuna — Puruṣottama-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Whoever, free from confusion (asammūḍhaḥ), knows Me — the Lord bearing the qualities described — as the Highest Person (puruṣottama) in the manner stated, knowing 'this is what I am,' that one is omniscient (sarva-vid), for knowing the Self of all things is knowing all. Such a one worships Me with one's whole being (sarva-bhāvena), meaning through the mode of universal selfhood. Shankara closes the chapter: having taught knowledge of Brahman-as-Bhagavān as the fruit of liberation, he now praises that knowledge.

• Rāmānujaviśiṣṭādvaita

  One who knows Me as Puruṣottama, categorically unlike (visajātīya) both the perishable (kṣara) and the imperishable (akṣara) persons — in respect of My imperishable nature and My lordship of pervasion (vyāpana) and sustenance (bharaṇa) — that one is truly all-knowing (sarva-vid), for they know everything that must be known as the means to attaining Me. They worship Me in every mode (sarva-bhāvena) through all the forms of devotional service (bhajana-prakārāḥ) that lead to My attainment, and this twofold knowing-and-serving pleases Me fully.

• Madhvadvaita

  Madhva left no direct commentary on this verse. From Dvaita first principles: one who, undeluded (asammūḍhaḥ), knows Hari as Puruṣottama — eternally supreme, categorically distinct from all jīvas and matter — is called all-knowing not in the sense of absolute omniscience (which belongs to Hari alone) but in the sense of knowing what is most worth knowing. Such a one serves (bhajati) with total being (sarva-bhāvena), the word 'serves' marking the jīva's inalienable dependence (pāratantrya) before the ever-independent Lord.

• Vallabhaśuddhādvaita

  Because I am of this supreme nature — the Puruṣottama, the utterly excellent — therefore one who possesses true knowledge (saj-jñāna) is omniscient through a single realization, for knowing Kṛṣṇa as the unborn, beginningless Puruṣottama is knowing all. Vallabha marks the path's distinctiveness: that one serves Me with universal being (sarva-bhāvena), free from demonic confusion (asuratva) which is identified with bewilderment itself. The nibandha teaching confirms: 'If a jñānī worships Kṛṣṇa, none is higher.'

• Śrīdharabhakti

  Shridhara Svami states the fruit (phala) for one who knows the Lord as described: whoever, with a settled and unconfused intellect (niścita-matiḥ), knows Me as Puruṣottama in the manner spoken — that one serves Me alone in every mode (sarva-bhāvena) and thereby becomes omniscient (sarva-vid). The sequence is deliberate: the completeness of bhajana follows from the completeness of knowing; there is no partial devotion from complete knowledge.

• Madhusūdanaadvaita-bhakti

  Madhusudan frames the verse as the fruit of knowing the etymological self-disclosure (nāma-nirvacanam) of Puruṣottama elaborated in prior verses: whoever, freed from the confusion of taking Kṛṣṇa to be merely a man (manuṣya eva ayaṃ kaścit kṛṣṇa), knows Him as Lord (Īśvara) without delusion — that one worships with the devotional yoga of love (prema-lakṣaṇena bhakti-yogena), all-knowing because one knows Me as the Self of all. He confirms cross-verse consistency: this explains how one transcends the guṇas toward Brahman, and how 'I am the foundation of Brahman.'