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Ch 4 · Jñāna-Karma-Sannyāsa-Yoga
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Bhagavad Gītā Chapter 4, Verse 35: Krishna to Arjuna — Jñāna-Karma-Sannyāsa-Yoga

Bhagavad Gītā 4.35Chapter 4 · Jñāna-Karma-Sannyāsa-Yoga · Krishna → Arjuna · Pāṇḍava · anuṣṭubh
यज् ज्ञात्वा न पुनर् मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥
yaj jñātvā← jñā(22 verses)convto know (verbal root)attested in commentariesadvaitaयत् ज्ञानं तैः उपदिष्टं अधिगम्य प्राप्य पुनः भूयः मोहम् एवं यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसिviśiṣṭādvaitaपुनः एवं देहाद्यात्माभिमानरूपं तत्कृतं ममताद्यास्पदंbhaktiप्राप्य पुनर्बन्धुवधादिनिमित्तं मोहं न प्राप्स्यसिadvaita-bhaktiप्राप्य na← na(252 verses)not (negation particle) punar← punar(25 verses)again, once more moham← moha(16 verses)accusative masculine singular noundelusion, infatuation, bewildermentattested in commentariesadvaitaएवं यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसि evaṃ yāsyasi← √yā(25 verses)future indicative 2nd person singular verbto go (verbal root)attested in commentariesadvaitaहे पाण्डवviśiṣṭādvaitaयेन देवमनुष्याद्याकेरण अननुसंहितानि सर्वाणि भूतानि स्वात्मनिadvaita-bhakti। हे पाण्डव कस्मादेवं यस्मादेव ज्ञानेन भूतानि पितृपुत्रादीनि अशेषेण ब्रह्मादिस्तम्बपर्यन्तानि स्वाविद्याविजृम्भितानि आत् pāṇḍava← pāṇḍava(11 verses)vocative masculine singular nounson of Pāṇḍu (the five Pāṇḍava brothers)attested in commentariesadvaita। किञ्च येन ज्ञानेन भूतानि अशेषेण ब्रह्मादीनि स्तम्बपर्यन्तानि द्रक्ष्यसि साक्षात् आत्मनि प्रत्यगात्मनिमत्संस्थानि इमानिadvaita-bhaktiकस्मादेवं यस्मादेव ज्ञानेन भूतानि पितृपुत्रादीनि अशेषेण ब्रह्मादिस्तम्बपर्यन्तानि स्वाविद्याविजृम्भितानि आत्मनि त्वयि त
yena← yad(218 verses)instrumental neuter singular nounwhich, who (relative pronoun) bhūt← bhūta(67 verses)accusative neuter plural nounbeing, creature; element; past, goneāny aśeṣeṇa← aśeṣainstrumental neuter singular nounwithout remainder, complete (a- + śeṣa)attested in commentariesadvaitaब्रह्मादीनि स्तम्बपर्यन्तानि द्रक्ष्यसि साक्षात् आत्मनि प्रत्यगात्मनिमत्संस्थानि इमानि भूतानि इति अथोviśiṣṭādvaitaद्रक्ष्यसि मत्स्वरूपसाम्यात्advaita-bhaktiब्रह्मादिस्तम्बपर्यन्तानि स्वाविद्याविजृम्भितानि आत्मनि त्वयि त्वंपदार्थे अथो drak← √dṛś(13 verses)future indicative 2nd person singular verbto see (verbal root)ṣyasy ātma← ātman(114 verses)locative masculine singular nounthe Self, soul; one's own selfny atho← athonow, then, moreover mayi← mad(383 verses)locative singular nounI, me (1st person pronoun stem); also: to rejoice (verbal root)
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Once you have this knowledge, you will never be deluded like this again, for you will see all beings without exception first in yourself, then in me.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Having received this knowledge from the teachers — that all beings, from Brahmā down to the blade of grass (brahma-ādīni stamba-paryantāni), are seated in the innermost Self (pratyag-ātman) — you will not fall back into the delusion of kinship-grief. Further, you will see those very beings as non-separate from Vāsudeva the Supreme Lord: the identity of the knower-of-the-field with Īśvara (kṣetrajña-īśvara-aikatva), celebrated throughout all the Upaniṣads. This double vision — ātman within, Parameśvara without — dissolves the root of moha entirely.

    divergence: Śaṅkara: 'kṣetrajñeśvaraikatvaṃ sarvopaniṣatprasiddhaṃ drakṣyasi' — identity of jīva and Īśvara as taught across the Upaniṣads is what this verse names.

  • Rāmānujaviśiṣṭādvaita

    The knowledge that ends moha is the insight that all beings — gods, humans, and the rest — when their prakṛti-entanglement is stripped away, are constituted by pure consciousness (jñāna-ekākāratā), equal among themselves and equal in their mode to the Lord. You will see all beings as the Lord's body (śarīra) in your own ātman, and then perceive that this entire purified ātma-substance attains the Lord's own nature (mat-sādharmya) — as stated at 14.2 and confirmed by Muṇḍaka 3.1.3. Equality here is not identity but parity of purified form (svarūpa-sāmya).

    divergence: Rāmānuja: 'matsvarūpasāmyāt ca pariśuddhasya sarvasya ātmavastuno' — the purified ātma-substance attains parity with the Lord's own form; this is the specific Viśiṣṭādvaita reading of 'mayi'.

  • Madhvadvaita

    By the knowledge through which all beings are seen as residing in Me who am the very Self (mayi ātmabhūte), the delusion born of false identification is annihilated. The vision is not non-difference but right-relationship: jīvas are known as wholly dependent upon Hari, never merging into Him. Seeing all beings in Hari means recognising that no jīva exists except as sustained by His presence — a recognition that dissolves false self-assertion without dissolving real distinction.

    divergence: Madhva's compressed gloss: 'mayayātmabhūte sarvabhūtāni — atho tasmādeva mohanāśāt paśyasi' — from Hari as ātman of all, you see; the moha-destruction follows precisely because the vision confirms dependence, not merger.

  • Vallabhaśuddhādvaita

    This verse announces the fruit of the Sāṅkhya-Yoga knowledge that is one in meaning (ekārtha-rūpa): all beings are cid-aṃśa (portions of consciousness) and are seen in the conscious Person (cetana puruṣa), and then in Me, Parabrahman. The qualifier 'aśeṣeṇa' extends the vision to the products of prakṛti — body and the rest — all dissolved into their cause. The individual ātman, being a portion of the aggregate Person (samaṣṭi-puruṣa), is perceived ultimately in Me; this is Puṣṭi-mārga's rapture: Kṛṣṇa is not the horizon but the substance of the entire vision.

    divergence: Vallabha: 'tamātmānaṃ vā mayi parabrahmaṇi madaṃśabhūtatvāt samaṣṭipuruṣasya' — ātman seen in Parabrahman because it is a portion of the aggregate Person.

  • Śrīdharabhakti

    Śrīdhara identifies two ascending stages: first you see all beings — parents, children, enemies — as projections of your own avidyā (svāvidyā-racita) and so non-separate from your own ātman; then, in the next step ('atho'), you see that same ātman as non-separate from Paramātman. The moha that gripped Arjuna — grief over kinsmen — dissolves because kin are seen as self-constructed appearances, and the self itself is seen as grounded in Paramātman. Devotion here is the natural fruit of this two-stage recognition, not its precondition.

    divergence: Śrīdhara: 'bhūtāni pitṛputrādīni svāvidyāracitāni svātmanyevābhedena drakṣyasi. atho anantaram ātmānaṃ mayi paramātmanyevābhedena' — explicit two-stage ascent from jīva-unity to Paramātman-unity.

  • Madhusūdanaadvaita-bhakti

    Madhusūdana holds that the 'ātmani' in the verse refers to the tvaṃ-pada (the 'you') and 'mayi' to the tat-pada (the 'That'), so the verse enacts mahāvākya-realization: seeing all beings in the individual pole then in Bhagavān Vāsudeva, the adhisthāna (ground of appearance). Once Vāsudeva is directly apprehended as one's own ātman, all ignorance is destroyed and its products — the multiplicity of beings — cease to appear as other. The bhakti-inflection: it is Bhagavān who is that adhisthāna, not an impersonal Brahman, so the realization is simultaneously jñāna and devotional surrender.

    divergence: Madhusūdana: 'mayi bhagavati vāsudeve tatpadārthe paramārthato bhedara-hite adhiṣṭhānabhūte drakṣyasi — māṃ bhagavantaṃ vāsudevam ātmatvena sākṣātkṛtya sarvājñānanāśe tatcāryāṇi bhūtāni na sthāsyanti' — Vāsudeva as the adhisthāna whose direct realization annihilates all avidyā-products.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com