Bhagavad Gita Chapter 7, Verse 26

English Translation

O Arjuna, I know the past and the present as also the future beings; but no one knows Me!

Detailed Commentary

Commentary: On 'Vedāhaṃ samatītāni... māṃ tu veda na kaścana' – Here, Bhagavān has given three attributes (past, present, and future) for beings, but for Himself, He has used only the present tense with 'ahaṃ veda' (I know). This implies that in Bhagavān's perception, past, future, and present are all the present. Therefore, Bhagavān knows all beings of the past, present, and future. Just as cinema viewers perceive a distinction between past, present, and future, yet everything in the film is present, similarly, in Bhagavān's sight, everything remains present. The entire creation is subject to time, but Bhagavān transcends it. Place (deśa), time (kāla), objects (vastu), individuals (vyakti), and events (ghaṭanā) change, but Bhagavān remains constant. The knowledge of living beings (prāṇī) is limited, whereas Bhagavān's knowledge is infinite (asīm). Those who increase their knowledge through the practice of Yoga are 'yukta yogīs', but Bhagavān knows everything without any practice. No being is hidden from Bhagavān's sight. 'Māṃ tu veda na kaścana' means that the deluded (mūḍha) do not know Me, because they consider Me to be a being subject to birth and death. Due to Yoga-māyā, the deluded cannot perceive Bhagavān, whereas Bhagavān perceives everyone. Here arises the doubt that if Bhagavān knows the liberation (mukti) and bondage (bandhana) of future beings, then human liberation becomes dependent on Bhagavān's omniscience (sarvajñatā). The solution to this is that Bhagavān has granted humanity the ultimate birth (manushya-janma), through which one can attain salvation (uddhāra). Bhagavān does not conclude who will be liberated or who will remain in bondage. All beings of the past, present, and future reside within Bhagavān and cannot be separated from Him. Bhagavān is inherently inseparable from beings. Humans must utilize the freedom (svatantratā) granted by Bhagavān to achieve their own welfare (kalyāṇa). If Bhagavān had predetermined the destiny (gati) of every being, then freedom would not exist. Humans are capable of achieving their own salvation or downfall (patan). If one follows the Śāstras and learns from mistakes, liberation is certainly attained. Having obtained a human body (manushya-sharīra), one can achieve one's welfare by following the Śāstras. Bhagavān has bestowed the human body so that the jīva can independently attain its liberation. By properly utilizing the freedom granted by Bhagavān, humans can ensure their liberation. If one acts according to the Śāstras and does not go against Bhagavān's rules, then one's liberation is assured. By atoning for one's incapacities (asamarthatā) and seeking help from the Lord (Prabhu), heedlessness (pramāda) can be overcome. One should make an unwavering resolve not to misuse one's freedom. Bhagavān never decides how many births a jīva will have. If a jīva takes refuge at the feet of the Lord (Prabhu), Bhagavān destroys its sins (pāpa). In the śloka, Bhagavān states that the error of those who could not know Him is highlighted.