यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥
yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava | yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi ||
Knowing this you will not fall into delusion again — you will see all beings in the Self, and thus in Me.
Word by word (3)
- yat jñātvā na punaḥ moham evaṃ yāsyasi pāṇḍava
- — knowing which you will not fall into such delusion again, O Pandava · Yat = which (the jñāna of V34). Jñātvā = having known (gerund). Na punaḥ = not again. Moham = delusion, confusion (the same moha that opened the Gita — Arjuna's collapse in Ch.1). Evaṃ = in this way (such as your current state). Yāsyasi = you will go/fall into (future of yā). Pāṇḍava = O son of Pāṇḍu. The promise: the knowledge obtained through V34's process permanently ends the kind of moha Arjuna is experiencing.
- yena bhūtāni aśeṣeṇa drakṣyasi ātmani atho mayi
- — by which you will see all beings without remainder in the Self, and then in Me · Yena = by which (instrument — by which knowledge). Bhūtāni = beings (all created things — bhūta = that which has become/existed). Aśeṣeṇa = without remainder (a+śeṣa = no leftover — completely, entirely). Drakṣyasi = you will see (future of dṛś). Ātmani = in the Self (locative). Atho = and then, and moreover. Mayi = in Me (locative). The progression of vision: first you see all beings in the ātman (the individual self expanded to universal), then you see that even the ātman is in Me (the universal Brahman).
- aśeṣeṇa / ātmani atho mayi
- — aśeṣeṇa = without remainder/completely (a = without; śeṣa = remainder/residue; aśeṣeṇa = leaving no remainder behind — total vision); ātmani = in the Self (locative — you will SEE all beings IN the Self, located there); atho mayi = and then in Me (atho = and then/moreover; mayi = in Me; the progression: first you see all in the universal ātman, then specifically in Krishna as its personal expression); the vision is double and complete: cosmic Self + personal Divine
Knowing that knowledge, O Arjuna, you will not fall into such delusion again. By it you will see all beings without exception in the Self — and then in Me.
A modern analogy
When you finally understand why people behave the way they do — the fears, the conditioning, the same human patterns — they stop being strangers. You see yourself in them. V35 goes further: first you see all beings in the Self (universal humanity), then in Me (the infinite ground behind all human patterns). Moha ends.
Take with you
- Na punaḥ moham: the knowledge from V34's process permanently eliminates the kind of confusion Arjuna has.
- Bhūtāni aśeṣeṇa ātmani: see ALL beings (no exceptions) in the Self — the recognition of shared ground.
- Atho mayi: and then in Me — the second step: from shared self-ground to recognition of the divine ground.
- V35 is the promise that motivates V34's prescription — this is what praṇipāta + paripraśna + sevā leads to.
V35 gives the fruit of V34's jñāna in two stages: 1) na punar moham — permanent end of delusion. This directly addresses Arjuna's situation: his moha (delusion/confusion) in Ch.1 is precisely what will end when the jñāna is received. 2) The vision: bhūtāny aśeṣeṇa drakṣyasi ātmany atho mayi — you will see all beings in the ātman, and then in Me. Shankaracharya: this is the two-stage Advaita realization — first the expansion of self-sense to include all beings (seeing ātman everywhere), then the recognition that even this universal ātman is Brahman (mayi = in Me). The second step transcends even the first: seeing all in the Self is a great realization but still potentially dual (seer + seen-in-Self). Seeing all in Me (mayi) is the final non-dual recognition.
Public-domain translations (5) compare all →
Knowing which, O Pandava, thou shalt not again fall into this delusion; through it thou shalt see all beings without exception in the Self, and then in Me. [1]
Knowing that, O Pandava, thou shalt not again fall into this delusion; and by it thou shalt see all beings in thyself, and also in Me. [4]
Knowing that, O Pandava, thou wilt not again fall into delusion, and by it thou wilt see all beings without exception in thyself, and then in Me. [6]
And, having known that, thou shalt sin no more, O Pandava! for thou shalt see all things in thyself, And then in Me. [7]
Knowing which, O Pandava, thou wilt not fall into delusion in this way again; by which thou wilt see all beings in thyself, and then in Me. [9]
This verse speaks to
Where this thread continues
Bow down, arrows scattered, warrior collapsed — this is where the Gita begins.
Equal vision everywhere: the yogi sees the Self in all beings, and all beings within the Self — the same, everywhere.
Knowing Me as Puruṣottama without delusion, one becomes all-knowing and worships Me with whole being.
Satisfied by knowledge and realisation, senses mastered, gold and mud equally seen — this is the true steadfast yogi.
With mind attached, practising yoga, taking refuge in Me — hear how you shall know Me fully, without doubt.
You grieve for those who should not be grieved for — and call it wisdom.