Bhagavad Gītā Chapter 7, Verse 10: Krishna to Arjuna — Jñāna-Vijñāna-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Know Me, O Pārtha, as the sanātana (eternal) bīja (seed-cause) of all beings — the single primal ground from which each sprout of existence draws its possibility. Among the discriminating, I am that very viveka-śakti (power of discernment) which is the interior faculty of the antaḥkaraṇa (inner instrument); among the bold, I am prāgalbhya (forward-pressing brilliance). These are not qualities added to Me — they are what the one undivided Brahman appears as when seen through the lens of limiting adjuncts.

  divergence: Unlike Rāmānuja, Śaṅkara makes no move toward personal lordship; the bīja is Brahman as ground, not God as master of a body.

• Rāmānujaviśiṣṭādvaita

  All these sovereign excellences arise from Me alone — they are My śeṣa (dependents), constituted as My śarīra (body), and therefore abide in Me as their indwelling inner Self. I, their prakāra (mode and qualifier), am the very reality in which seed, intelligence, and brilliance hold their being; they are never separate substances but the living body of Bhagavān.

  divergence: Rāmānuja's bīja is not bare causality but personal lordship — Bhagavān is the ātman of each being, making the verse a statement of intimate ontological ownership rather than abstract metaphysics.

• Madhvadvaita

  Rasa (essence), bīja, buddhi, and tejas each possess their own intrinsic svabhāva (nature), yet Hari alone is their niyāmaka (regulator and sovereign director) — not merely an associated substrate but the supreme sarabhoktā (enjoyer of all essences) pervading the bodies of those who meditate on them as His. The jīva's nature is entirely dependent; apart from Hari's will, not a single moving or unmoving thing can exist.

  divergence: Madhva insists on real, eternal distinction: 'svabhāvo jīva eva ca' — the jīva's nature is its own, yet entirely governed; this forecloses any Advaitic reading of the bīja as undivided Brahman.

• Vallabhaśuddhādvaita

  That eternal bīja-caitanya (seed-consciousness) which is the cause of all jīvas — know that as Me, present in mixed and unified form alike. Among those endowed with buddhi, that cid-ātmikā (consciousness-natured) intelligence is nothing other than Me; among the radiant, the tejāh that has the quality of 'I am' is Myself. Kṛṣṇa is not behind or beneath these powers — He is their very texture.

  divergence: Vallabha's sammiśrarūpa (mixed or co-present form) differs from Śaṅkara's nirguna ground and from Rāmānuja's śarīra scheme — Kṛṣṇa pervades as rasa-consciousness itself, not as remote cause or embodied ātman.

• Śrīdharabhakti

  The sanātana bīja of all moving and unmoving beings is that power which generates progeny of like-kind (sajātīya-kārya-utpādana-sāmarthya) — and that power, threaded continuously through every subsequent effect, is My vibhūti (divine manifestation). It does not perish with each individual; buddhi as prajñā and tejas as prāgalbhya are similarly declared to be Me — not private possessions of any individual but ongoing expressions of the one who underlies them.

  divergence: Śrīdhara uses clean Sanskrit without HTML artifacts; his bhāṣya is fully usable. His sajātīya framing (seed produces same-species offspring) is a classical Nyāya-inflected technical term absent in other panels.

• Madhusūdanaadvaita-bhakti

  The single sanātana bīja of all stationary and moving beings is not multiple or perishable per individual — it is the avyākṛta (unmanifest matrix), bīja-independent and beyond particulars, and that is precisely Me. Buddhi as tattva-atattva-viveka-sāmarthya (capacity to discern real from unreal) has Me as its locus — the discriminating are threaded into Me as their buddhi-ground. Tejas as prāgalbhya — the capacity to overpower and remain unconquered — also has Me as its reality; the radiant are protas (strung) in Me as its cause.

  divergence: Madhusūdana uniquely names the bīja as avyākṛta (the unmanifest of Sāṅkhya reclaimed for Vedānta), bridging Advaita's nirguna with a personal Kṛṣṇa who is the avyākṛta — a synthesis neither Śaṅkara nor Rāmānuja attempts.