🪷 Bhagavad-Gītā · 15.19

Chapter 15 · पुरुषोत्तमयोग · Puruṣottama-Yoga · "The Yoga of the Supreme Person" · Verse 19 of 20

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यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।स सर्वविद्भजति मां सर्वभावेन भारत।।15.19।।
— Bhagavad-Gītā 15.19 · the yathārtha śloka (Devanāgarī Sanskrit · canonical)

🪷 English Translations

Five authentic English voices · each from a distinct sampradāya · together revealing the verse's full śabda-tattva.

Shri Purohit Swami · Poetic English · 1935 · public domain · Cosmo Press tradition
15.19 He who with unclouded vision sees Me as the Lord-God, knows all there is to be known, and always shall worship Me with his whole heart.
Swami Sivananda · Direct prose · Divine Life Society
15.19 He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.
Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school
15.19 Bharata, O scion of the Bharata dynasty; yah, he who; asammudhah, being free from delusion; janati, knows; mam, Me, God, having the aforesaid alifications; purusottamam, the supreme Person; evam, thus, in the way described, as 'I am this One'; sah, he; is sarva-vit, all-knowing- he knows everything through self-identification with all-, i.e. (he becomes) omniscient; and bhajati, adores; mam, Me, existing in all things; sarva-bhavena, with his whole being, i.e. with his mind fixed on Me as the Self of all. Now then, having stated in this chapter the knowledge of the real nature of the Lord, which has Liberation as its fruit, it is being euligized:
Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school
15.19 He who, without delusion, knows the Supreme Person as Myself, as already stated, i.e., knows Me, as differing in kind from the perishable and the imperishable Persons, because of My being immutable and because of My being distinguished from them as pervading, supporting and ruling etc., by nature - such a devotee knows all. He knows all that is to be known as the means of attaining Me. He worships Me in 'every way,' i.e., whatever ways of worshipping Me have been prescribed as the means of attaining Me, he worships Me by all these modes of worship. Whatever love is evoked in Me towards one approaching Me by all forms of knowledge having Me for their object, and whatever love is roused up in Me towards those who practise various modes of worship having Me for their object - all that in a unified form is generatd in Me towards one who has the knowledge of Me as described. Now, Sri Krsna eulogises this knowledge of the Supreme Person:
Dr. S. Sankaranarayan · Academic precision · modern scholarly
15.19. He, who, being not deluded, thus knows Me as the Highest of persons - he knows all and serves Me with his entire being, O descendant of Bharata !

🪷 Hindi Translation · हिन्दी अनुवाद

For the Hindi-aware seer · Pūjya Swami Rāmsukhdās ji's translation · a high-readability modern Hindi rendering · Gītā-Press Gorakhpur tradition. (→ Full Mahāpurusha-detail page for the 102-year-living Sādhaka-Sañjīvanī Mahātmā.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī tradition · Gītā-Press Gorakhpur · highest modern Hindi reading
।।15.19।।हे भरतवंशी अर्जुन ! इस प्रकार जो मोहरहित मनुष्य मुझे पुरुषोत्तम जानता है, वह सर्वज्ञ सब प्रकारसे मेरा ही भजन करता है।

🪷 English Commentaries · The Ācārya Voices

The classical commentary tradition rendered in English · each ācārya speaks from their own sampradāya · the seer chooses the depth of darśana.

Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors
15.19 यः who? माम् Me? एवम् thus? असम्मूढः undeluded? जानाति knows? पुरुषोत्तमम् the Supreme Purusha? सः he? सर्ववित् allknowing? भजति worships? माम् Me? सर्वभावेन with his whole being (heart)? भारत O Bharata.Commentary The glory of the knowledge of the Self is described in this verse.Asammudhah Undeluded? free from delusion. The undeluded does not identify himself with the physical body. He never looks upon the physical body? the lifeforce? senses? mind? intellect and the causal body as the Self or as belonging to himself? because he is resting in his own essential nature as ExistenceKnowledgeBliss Absolute and because he identifies himself with Brahman or the Supreme Being.That aspirant who knows that Sri Krishna is not a human being and that He is the highest Purusha or the Supreme Being is undeluded. Such an aspirant or devotee alone worships Him with his whole being. He is the Sarvavit or Sarvajna? allknower. He knows and realises that Lord Krishna? the supreme Lord? is the Inner Self of all beings. He beholds the One in the many? and the many in the One. For him there is neither high nor low? neither pleasure nor pain? neither virtue nor vice? neither good nor evil? neither likes nor dislikes.Me The Lord as specified above.Sarvavit One who knows everything in detail.Knows that I am He.Sarvabhavena With all his heart? with his whole being? wholeheartedly with his whole thought devoted exclusively to the Self of all with his whole mind centred on the Supreme Self alone.
Swami Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)
15.19 Bharata, O scion of the Bharata dynasty; yah, he who; asammudhah, being free from delusion; janati, knows; mam, Me, God, having the aforesaid alifications; purusottamam, the supreme Person; evam, thus, in the way described, as 'I am this One'; sah, he; is sarva-vit, all-knowing- he knows everything through self-identification with all-, i.e. (he becomes) omniscient; and bhajati, adores; mam, Me, existing in all things; sarva-bhavena, with his whole being, i.e. with his mind fixed on Me as the Self of all. Now then, having stated in this chapter the knowledge of the real nature of the Lord, which has Liberation as its fruit, it is being euligized:
Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary
15.19 He who, without delusion, knows the Supreme Person as Myself, as already stated, i.e., knows Me, as differing in kind from the perishable and the imperishable Persons, because of My being immutable and because of My being distinguished from them as pervading, supporting and ruling etc., by nature - such a devotee knows all. He knows all that is to be known as the means of attaining Me. He worships Me in 'every way,' i.e., whatever ways of worshipping Me have been prescribed as the means of attaining Me, he worships Me by all these modes of worship. Whatever love is evoked in Me towards one approaching Me by all forms of knowledge having Me for their object, and whatever love is roused up in Me towards those who practise various modes of worship having Me for their object - all that in a unified form is generatd in Me towards one who has the knowledge of Me as described. Now, Sri Krsna eulogises this knowledge of the Supreme Person:
Dr. S. Sankaranarayan · Modern academic scholarship
15.19 Yo mam etc. He, who knows Me thus i.e., he who meditates exclusively on Me as identical with all, and to be the very Brahman - he realises all to be identical with Me and adores (or experiences) Me alone with his entire being viz., his form, action and thought. [That is to say], whatever he perceives, he experiences it as the form of the Bhagavat ; and so on. Hence [it has been said] by myself (Ag.) in the Sivasaktyavinabhavastotra as : O Mother (Goddess) ! Our praise to You is unusual one ; all (uttering) sounds constitute Your body indeed; in my entire body and in all [my] mental and external activities there is Your association. O Siva, O Alleviator of what is inauspicious ! When I fully contemplate in this manner, then it has been accomplished in the world, without any effort [of mine], that for me there is indeed not even a small fraction of time without praise, recitation [of hymns], worship and contemplation [of Yours].
Swami Chinmayānanda · Chinmaya Mission · modern Vedantic teaching
।।15.19।। जिस पुरुष ने अपने शरीर? मन और बुद्धि तथा उनके द्वारा अनुभव किये जाने वाले विषयों? भावनाओं एवं विचारों के साथ मिथ्या तादात्म्य को सर्वथा त्याग दिया है? वही असंमूढ अर्थात् संमोहरहित पुरुष है।इस प्रकार मुझे जानता है यहाँ जानने का अर्थ बौद्धिक स्तर का ज्ञान नहीं? वरन् आत्मा का साक्षात् अपरोक्ष अनुभव है। स्वयं को परमात्मस्वरूप से जानना ही वास्तविक बोध है।अनात्मा के तादात्म्य को त्यागकर? जिसने मुझ परमात्मा के साथ पूर्ण तादात्म्य स्थापित कर लिया है? वही परम भक्त है? जो मुझे पूर्ण हृदय से भजता है। प्रिय से तादात्म्य ही सर्वत्र प्रेम का मापदण्ड माना जाता है। अधिक प्रेम होने पर अधिक तादात्म्य होता है। इसलिये? अंकगणित की दृष्टि से भी पूर्ण तादात्म्य का अर्थ होगा पूर्ण प्रेम अर्थात् पराभक्ति।यह पुरुषोत्तम ही चैतन्य स्वरूप से तीनों काल में समस्त घटनाओं एवं प्राणियों की अन्तर्वृत्तियों को प्रकाशित करता है। इसलिये वह सर्वज्ञ कहलाता है। जो भक्त इस पुरुषोत्तम के साथ पूर्ण तादात्म्य कर लेता है? वह भी सर्ववित् कहलाता है।इस अध्याय की विषयवस्तु भगवत्तत्त्वज्ञान है। अब? भगवान् श्रीकृष्ण इस ज्ञान की प्रशंसा करते हैं? जो ज्ञान हमें शरीरजनित दुखों? मनजनित विक्षेपों और बुद्धिजनित अशान्तियों के बन्धनों से सदा के लिये मुक्त कर देता है

🪷 Hindi Vyākhyā · हिन्दी व्याख्या

Pūjya Swami Rāmsukhdās ji's Sādhaka-Sañjīvanī · one of the great modern Hindi vyākhyās of the Gītā · direct, pure, deeply Vedāntic · the modern Sanātana-jāgaraṇa. (→ Full Mahāpurusha-detail page · 1904-2005 · Corner 1 Mādhurya operational anchor · whose 6-lakṣaṇa-śaraṇāgati IS Constitutional Principle 24.)

🪷 Swami Rāmsukhdās · Sādhaka-Sañjīvanī · Hindi vyākhyā · the modern bilingual anchor
।।15.19।। व्याख्या -- यो मामेवमसम्मूढः -- जीवात्मा परमात्माका सनातन अंश है। अतः अपने अंशी परमात्माके वास्तविक सम्बन्ध(जो सदासे ही है) का अनुभव करना ही उसका असम्मूढ़ (मोहसे रहित) होना है।संसार या परमात्माको तत्त्वसे जाननेमें मोह (मूढ़ता) ही बाधक है। किसी वस्तुकी वास्तविकताका ज्ञान तभी हो सकता है? जब उस वस्तुसे राग या द्वेषपूर्वक माना गया कोई सम्बन्ध न हो। नाशवान् पदार्थोंसे रागद्वेषपूर्वक सम्बन्ध मानना ही मोह है।संसारको तत्त्वसे जानते ही परमात्मासे अपनी अभिन्नताका अनुभव हो जाता है और परमात्माको तत्त्वसे जानते ही संसारसे अपनी भिन्नताका अनुभव हो जाता है। तात्पर्य है कि संसारको तत्त्वसे जाननेसे संसारसे माने हुए सम्बन्धका विच्छेद हो जाता है और परमात्माको तत्त्वसे जाननेसे परमात्मासे वास्तविक सम्बन्धका अनुभव हो जाता है।संसारसे अपना सम्बन्ध मानना ही भक्तिमें व्यभिचारदोष है। इस व्यभिचारदोषसे सर्वथा रहित होनेमें ही उपर्युक्त पदोंका भाव समझना चाहिये।जानाति पुरुषोत्तमम् -- जिसकी मूढ़ता सर्वथा नष्ट हो गयी है? वही मनुष्य भगवान्को पुरुषोत्तम जानता है।क्षरसे सर्वथा अतीत पुरुषोत्तम(परमपुरुष परमात्मा) को ही सर्वोपरि मानकर उनके सम्मुख हो जाना? केवल उन्हींको अपना मान लेना ही भगवान्को यथार्थरूपसे पुरुषोत्तम जानना है।संसारमें जो कुछ भी प्रभाव देखनेसुननेमें आता है? वह सब एक भगवान्(पुरुषोत्तम) का ही है -- ऐसा मान लेनेसे संसारका खिंचाव सर्वथा मिट जाता है। यदि संसारका थोड़ासा भी खिंचाव रहता है? तो यही समझना चाहिये कि अभी भगवान्को दृढ़तासे माना ही नहीं।स सर्वविद्भजति मां सर्वभावेन भारत -- जो भगवान्को पुरुषोत्तम जान लेता है और इस विषयमें जिसके अन्तःकरणमें कोई विकल्प? भ्रम या संशय नहीं रहता? उस मनुष्यके लिये जाननेयोग्य कोई तत्त्व शेष नहीं रहता। इसलिये भगवान् उसको सर्ववित् कहते हैं (टिप्पणी प0 785.1)।भगवान्को जाननेवाला व्यक्ति कितना ही कम पढ़ालिखा क्यों न हो? वह सब कुछ जाननेवाला है क्योंकि उसने जाननेयोग्य तत्त्वको जान लिया। उसको और कुछ भी जानना शेष नहीं है।जो मनुष्य भगवान्को पुरुषोत्तम जान लेता है? उस सर्ववित् मनुष्यकी पहचान यह है कि वह सब प्रकारसे स्वतः भगवान्का ही भजन करता है।जब मनुष्य भगवान्को क्षरसे अतीत जान लेता है? तब उसका मन (राग) क्षर(संसार) से हटकर भगवान्में लग जाता है और जब वह भगवान्को अक्षरसे उत्तम जान लेता है? तब उसकी बुद्धि (श्रद्धा) भगवान्में लग जाती है (टिप्पणी प0 785.2)। फिर उसकी प्रत्येक वृत्ति और क्रियासे स्वतः भगवान्का भजन होता है। इस प्रकार सब प्रकारसे भगवान्का भजन करना ही अव्यभिचारिणी भक्ति है।शरीर? इन्द्रियाँ? मन? बुद्धि आदि सांसारिक पदार्थोंसे जबतक मनुष्य रागपूर्वक अपना सम्बन्ध मानता है? तबतक वह सब प्रकारसे भगवान्का भजन नहीं कर सकता। कारण कि जहाँ राग होता है? वृत्ति स्वतः वहीं जाती है।मैं भगवान्का हूँ और भगवान् ही मेरे हैं -- इस वास्तविकताको दृढ़तापूर्वक मान लेनेसे स्वतः सब प्रकारसे भगवान्का भजन होता है। फिर भक्तकी मात्र क्रियाएँ (सोना? जागना? बोलना? चलना? खानापीना आदि) भगवान्की प्रसन्नताके लिये ही होती हैं? अपने लिये नहीं।ज्ञानमार्गमें जानना और भक्तिमार्गमें मानना मुख्य होता है। जिस बातमें किञ्चिन्मात्र भी सन्देह न हो? उसे दृढ़तापूर्वक मानना ही भक्तिमार्गमें जानना है। भगवान्को सर्वोपरि मान लेनेके बाद भक्त सब प्रकारसे भगवान्का ही भजन करता है (गीता 10। 8)।भगवान्को पुरुषोत्तम (सर्वोपरि) माननेसे भी मनुष्य सर्ववित् हो जाता है? फिर सब प्रकारसे भगवान्का भजन करते हुए भगवान्को पुरुषोत्तम जान जाय -- इसमें तो कहना ही क्या है सम्बन्ध -- अरुन्धतीदर्शनन्याय(स्थूलसे क्रमशः सूक्ष्मकी ओर जाने) के अनुसार भगवान्ने इस अध्यायमें पहले क्षर और फिर अक्षर का विवेचन करनेके बाद अन्तमें पुरुषोत्तम का वर्णन किया -- अपने पुरुषोत्तमत्वको सिद्ध किया। ऐसा वर्णन करनेका तात्पर्य और प्रयोजन क्या है -- इसको भगवान् आगेके श्लोकमें बताते हैं।

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BG 15.19local Bhagavad-Gītā verse route and source-anchor sectionChapter 15 hubPuruṣottama-Yoga · The Yoga of the Supreme PersonMBh 6.37.19exact Bhīṣma-Parva source route for this Gītā verse/bhagavad-gitamaster index for all 18 chapters and 701 verse routesBhīṣma-ParvaMahābhārata narrative home where the Bhagavad-Gītā is received/mahabharatafull Itihāsa source spine for Vyāsa Maharṣi's MahābhārataBG 1 · Arjuna-Viṣāda YogaTVAM-Ṣaṭka chapter hub for Arjuna-Viṣāda YogaBG 2 · Sāṅkhya YogaTVAM-Ṣaṭka chapter hub for Sāṅkhya YogaBG 3 · Karma YogaTVAM-Ṣaṭka chapter hub for Karma YogaBG 4 · Jñāna-Karma-SannyāsaTVAM-Ṣaṭka chapter hub for Jñāna-Karma-SannyāsaBG 5 · Karma-Sannyāsa YogaTVAM-Ṣaṭka chapter hub for Karma-Sannyāsa YogaBG 6 · Dhyāna YogaTVAM-Ṣaṭka chapter hub for Dhyāna YogaBG 7 · Krishna-Tattva (Jñāna-Vijñāna)TAT-Ṣaṭka chapter hub for Krishna-Tattva (Jñāna-Vijñāna)BG 8 · Akṣara-Brahma YogaTAT-Ṣaṭka chapter hub for Akṣara-Brahma YogaBG 9 · Rāja-Vidyā Rāja-GuhyaTAT-Ṣaṭka chapter hub for Rāja-Vidyā Rāja-GuhyaBG 10 · Vibhūti YogaTAT-Ṣaṭka chapter hub for Vibhūti YogaBG 11 · Viśvarūpa-Darśana YogaTAT-Ṣaṭka chapter hub for Viśvarūpa-Darśana YogaBG 12 · Bhakti YogaTAT-Ṣaṭka chapter hub for Bhakti YogaBG 13 · Kṣetra-Kṣetrajña YogaANTYA-Ṣaṭka chapter hub for Kṣetra-Kṣetrajña YogaBG 14 · Guṇa-Traya-VibhāgaANTYA-Ṣaṭka chapter hub for Guṇa-Traya-VibhāgaBG 16 · Daivāsura-Sampad-VibhāgaANTYA-Ṣaṭka chapter hub for Daivāsura-Sampad-VibhāgaBG 17 · Śraddhā-Traya-VibhāgaANTYA-Ṣaṭka chapter hub for Śraddhā-Traya-VibhāgaBG 18 · Mokṣa-Sannyāsa Yoga (Carama-Śloka)ANTYA-Ṣaṭka chapter hub for Mokṣa-Sannyāsa Yoga (Carama-Śloka)BG 2.47niṣkāma-karma-yoga action disciplineBG 4.34praṇipāta · paripraśna · sevā before tattva-darśī teachersBG 7.7mattaḥ parataraṁ nānyat · no source higher than KrishnaBG 9.17Krishna as father, mother, supporter, and grandfatherBG 10.30Krishna as Time among reckonersBG 13.23Paramātmā as witness, permitter, supporter, enjoyer, and LordBG 15.15Krishna seated in every heart as memory, knowledge, and forgetfulnessBG 18.61Īśvara situated in the heart of all beingsBG 18.66Carama-Śloka surrender discipline and final refuge/vishwaroopa-darshanaall 18 Gītā chapters rendered as one chart-aware darśana/vishvarupa-chartBG 11 chart-as-Viśvarūpa-darśana aperture/bija-sutrasfounder-curated bīja-pada exposition layer inside selected Gītā verse pages/binduDiamond of Darśanas frame for Gītā source recognition/philosophyKrishna = Paramaatma = Parabrahman constitutional foundation/llms.txtbrief AI-agent source map/llms-full.txtcomprehensive AI-agent access map
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📚 Cite this verse · Academic citation formats
APA: Vyāsa Maharṣi. (n.d.). Bhagavad-Gītā 15.19. Vidhyāmitra. Retrieved 2026-07-29, from https://vidhyamitra.com/bhagavad-gita/15/19
Chicago: Vyāsa Maharṣi. "Bhagavad-Gītā 15.19." Vidhyāmitra. Accessed 2026-07-29. https://vidhyamitra.com/bhagavad-gita/15/19.
MLA: Vyāsa Maharṣi. "Bhagavad-Gītā 15.19." Vidhyāmitra, 2026, https://vidhyamitra.com/bhagavad-gita/15/19.
Canonical URL: https://vidhyamitra.com/bhagavad-gita/15/19 · Persistent · all 701 BG verses indexed per-URL · the Vedic content is public-domain by Sanātana tradition · Vidhyāmitra-specific structure © Vidhyāmitra (self-hosted prasāda model · /about)

🪷 ॐ नमो भगवते वासुदेवाय 🪷

सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)