Mahabharata Bhishma Parva Chapter 31:2

Mahabharata Bhishma Parva (Bhagavat-Gita Parva) Chapter 31:2
Bhagavad Gita Chapter VII

They that resort to me alone cross this illusion.[1] Doers of evil, ignorant men, the worst of their species, robbed of their knowledge by (my) illusion and wedded to the state of demons, do not resort to me. Four classes of doers of good deeds worship me, O Arjuna, viz., he that is distressed, that is possessed of knowledge, being always devoted and having his faith in only One, is superior to the rest, for unto the man of knowledge I am dear above everything, and he also is dear to me. All these are noble. But the man of knowledge is regarded (by me) to be my very self, since he, with soul fixed on abstraction, taketh refuge in me as the highest goal. At the end of many births, the man possessed of knowledge attaineth to me, (thinking) that Vasudeva is all this. Such a high-souled person, however, is exceedingly rare. They who have been robbed of knowledge by desire, resort to their godheads, observant of diverse regulations and controlled by their own nature.[2] Whatever form, (of godhead or myself) any worshipper desireth to worship with faith, that faith of his unto that (form) I render steady. Endued with that faith, he payeth his adorations to that (form), and obtaineth from that all his desire, since all those are ordained by me.[3] The fruits, however, of those persons endued with little intelligence are perishable. They that worship the divinities, go to the divinities, (while) they that worship me come even to me.[4] They that have no discernment, regard me who am (really) unmanifest to have become manifest, because they do not know the transcendent and undecaying state of mine than which there is nothing higher.[5] Shrouded by the illusion of my inconceivable power, I am not manifest to all. This deluded world knoweth not me that I am unborn and undecaying. I know, O Arjuna, all things that have been past, and all things that are present, and all things that are to be. But there is nobody that knoweth me. All creatures, O chastiser of foes, are deluded at the time of their birth by the delusion, O Bharata, of pairs of opposites arising from desire and aversion. But those persons of meritorious deeds whose sins have attained their end, being freed from the delusion of pairs of opposites, worship me, firm in their vow (of that worship). Those who, taking refuge in me, strive for release from decay and death, know Brahman, the entire Adhyatma, and action.[6] And they who know me with the Adhibhuta, the Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me at the time of their departure (from this world).[7]



  1. Daivi is explained by Sankara as divine; by Sreedhara as marvellous.
  2. The divine desires are about sons, fame, victory over enemies, etc., regulations, such as fasts etc.; their own nature, i.e., disposition as dependent on the acts of their past lives. Thus all the commentators.
  3. The worshipper obtains his desires, thinking he gets them from the godhead he worships. It is however, that gives him those.
  4. The divinities being perishable, myself imperishable. What these obtain is perishable. What my worshippers obtain is imperishable.
  5. The ignorant, without knowledge of my transcendent essence take me to be no higher than that what is indicated in my human and other incarnate manifestations. Thus Sreedhara.
  6. Adhyatman is explained as all that by which Brahman is to be attained. All actions mean the whole course of duties and practices leading to the knowledge of Brahman.
  7. The three words occurring in this sloka and explained in the next section, forming as they do the subject of a question by Arjuna.