Chapter 4, Verse 35
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव | येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ||४-३५||
yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava . yena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi ||4-35||
Meaning
4.35 Knowing ï1thatï1 thou shalt not, O Arjuna, again get deluded like this; and by that thou shalt see all beings in thy Self and also in Me.
Word-by-Word Meaning
Explanation & Commentary
Krishna describes the fruit of the knowledge gained from the realized teacher. Once attained, it ends delusion permanently: na punar moham — 'never again will you fall into this confusion.' The bewilderment that has gripped Arjuna on the battlefield, and that grips all of us in moments of inner conflict, is dissolved by true seeing and does not return.
Then comes the vision this knowledge confers: 'you shall see all beings in your own Self, and in Me.' This is the great realization of unity. The wall separating self from others, and self from the divine, falls away. One perceives the same Self pervading every living thing, and all of it resting in Krishna. Such a seer can no longer be confused, for confusion is born of the sense of separateness — and that sense has dissolved into an all-embracing oneness.
💡 Key Takeaway
True knowledge ends delusion for good, revealing the same Self in all beings and all beings in the divine.
Related Verses
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः | त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ||४-९||
janma karma ca me divyamevaṃ yo vetti tattvataḥ . tyaktvā dehaṃ punarjanma naiti māmeti so.arjuna ||4-9||
4.9 He who thus know, in their true light, My divine birth and action, having abandoned the body, is not born again, he comes to Me, O Arjuna.
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः | बहवो ज्ञानतपसा पूता मद्भावमागताः ||४-१०||
vītarāgabhayakrodhā manmayā māmupāśritāḥ . bahavo jñānatapasā pūtā madbhāvamāgatāḥ ||4-10||
4.10 Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः | तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ||४-१६||
kiṃ karma kimakarmeti kavayo.apyatra mohitāḥ . tatte karma pravakṣyāmi yajjñātvā mokṣyase.aśubhāt ||4-16||
4.16 What is action? What is inaction? As to this even the wise are confused. Therefore I shall teach thee such action (the nature of action and inaction) by knowing which thou shalt be liberated from the evil (of Samsara, the wheel of birth and death).