Bhagavad Gītā Chapter 7, Verse 30: Krishna to Arjuna — Jñāna-Vijñāna-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Those whose minds are concentrated (yukta-cetasaḥ) know Me as encompassing adhibhūta (the perishable field of gross existence), adhidaiva (the presiding deity-principle), and adhiyajña (the sacrificial operation within the body) — three apparent distinctions that resolve into one undivided Brahman. Śaṅkara's bhāṣya reads 'saha adhibhūtādhidaivena vartate' — these terms name modes of the same non-dual reality, not separate entities. Even at the moment of dying (prayāṇa-kāle), the samāhita-citta (concentrated mind) does not waver because it has ceased to reify any distinction in the first place.

  divergence: Śaṅkara bhāṣya on 7.30 — compound analysis: saha adhibhūtādhidaivena = 'together with adhibhūta and adhidaiva'; samāhita-cittāḥ gloss on yukta-cetasaḥ.

• Rāmānujaviśiṣṭādvaita

  Rāmānuja distinguishes three classes of aspirants addressed by 'ye' (those who know): the aiśvarya-arthin (seeker of divine sovereignty), the mumukṣu (seeker of liberation from old age and death), and the jñānin — all three are bound by the unavoidable performance of nitya-naimittika rites, making 'sādhiyajña' (together with adhiyajña) a universal injunction across all adhikāris. Each class knows Me in a mode suited to their own praāpya (goal) at the moment of departure; the cit-body qualified by Brahman is never left behind. Thus even the highest jñānin knows Me with adhiyajña because the nature of the object (artha-svābhāvyāt) demands it.

  divergence: Rāmānuja bhāṣya: 'artha-svābhāvyāt trayāṇāṃ nityanaimittikarūpamahāyajñādyanuṣṭhānam avarjanīyam' — the ritualist frame is unavoidable for all three classes.

• Madhvadvaita

  *Sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ* — those *jīva*s (individual selves) who know Hari as the *svatantra* (independently real, self-sufficient) lord pervading *adhibhūta* (the perishable elemental order), *adhidaiva* (the divine governing powers), and *adhiyajña* (the sacrificial principle) know Him as He truly is: wholly distinct from them, never absorbed into them, the sole *paratantra*-transcending reality on whom all dependent beings rest. The *pañca-bheda* (five-fold real distinction) holds at every register — the Lord is not merely functionally differentiated from the *jīva* and from matter; the distinction is ontologically irreducible. At *prayāṇa-kāle* (the moment of death), the *yukta-cetasaḥ* — those whose minds are yoked to Hari through *bhakti* (devotion) as ontological subordination — retain this cognition. That retention is not a feat of the *jīva*'s own cognitive power; it is secured by Hari's *anugraha* (grace), consistent with *taratamya* (graded ontological hierarchy), in which the *jīva* is always *paratantra* (eternally dependent) and the Lord alone is *svatantra*. Knowledge of Hari at death thus consummates *bhakti*: the knower arrives at Hari, distinct, real, subordinate — never dissolved.

  divergence: No Madhva or Jayatīrtha bhāṣya extant for 7.30; reading voiced directly from Dvaita *siddhānta* primitives applied to the *mūla*.

• Vallabhaśuddhādvaita

  Vallabha's bhāṣya highlights that 'ye' (those who know) here names a new class of jijñāsus (those who desire to know Brahman-tattva) distinct from seekers named earlier — their inquiry is not transactional but is itself prasāda-yielding. To know Kṛṣṇa together with adhibhūta, adhidaiva, and adhiyajña is to see all levels of manifestation as His uncontracted līlā-body; nothing stands outside Him. Vallabha closes by noting yoga-siddhi is indicated at the end (yuktacetasaḥ), making the integrated mind the sign of grace received, not the instrument of liberation.

  divergence: Vallabha bhāṣya: 'bhagavattattva-jijñāsavaḥ prāṇānāṃ prayāṇakāle'pi te ca māṃ tathābhūtam ātmānaṃ viduḥ' — knowledge at death is self-knowledge of the Lord as one's own ātman; 'yoga-siddhi ante sūcitā' — yoga-accomplishment indicated at the close.

• Śrīdharabhakti

  Śrīdhara frames the verse as a reassurance against yoga-bhraṃśa (falling from yoga): because these devotees worship Me (māṃ bhajanti) together with adhibhūta, adhidaiva, and adhiyajña — whose meanings the Lord Himself will explain in the next chapter — their mind remains firmly attached to Me (mayi āsakta-manaḥ). Even at the moment of death they know Me, they do not forget Me in confusion; hence there is no question of their yoga ever being broken. The verse thus seals Chapter 7 by guaranteeing continuity of devotional awareness across the threshold of death.

  divergence: Śrīdhara bhāṣya: 'na ca evambhūtānāṃ yoga-bhraṃśa-śaṅkā' and 'te yuktacetasaḥ mayi āsakta-manasaḥ prayāṇakāle'pi māṃ vidur na tu tadāpi vyākulībhūya māṃ vismaranti'.

• Madhusūdanaadvaita-bhakti

  Madhusūdana argues that for genuine bhaktas, forgetting the Lord at death — even when the senses are overpowered — is simply not possible: the accumulated saṃskāra-pāṭava (sharpness of devotional impressions) converts the citta-vṛtti (mind-modification) into a Kṛṣṇa-ākāra (form-of-Kṛṣṇa) effortlessly, by His own grace (mat-kṛpayā ayatnena eva). This verse addresses both the uttama-adhikārin (for whom 'tat' in tat-tvam-asi is the primary referent) and the madhyama-adhikārin (for whom it is the secondary, via lakṣaṇā), showing the verse operates on multiple adhikāri planes simultaneously.

  divergence: Madhusūdana bhāṣya: 'saṃskāra-pāṭavāt prayāṇakāle karaṇa-grāmasya atyanta-nyagratāyām api cakārāt ayatnenaiva mat-kṛpayā māṃ sarvātmānaṃ viduḥ' and 'uttamādhikāriṇaṃ prati jñeyaṃ madhyamādhikāriṇaṃ prati ca dhyeyam'.