सर्वमेतदृतं मन्ये यन्मां वदसि केशव। न हि ते भगवन् व्यक्ितं विदुर्देवा न दानवाः।।10.14।।
sarvametadṛtaṁ manye yanmāṁ vadasi keśavaḥ. na hi te bhagavān vyaktim vidur devāḥ na dānavāḥ. 10.14
Translation
O Krishna, I accept everything you have declared as truth. Indeed, neither the gods nor the demons can comprehend your personal form.
Word Meanings
sarvam — all; etat — this; ṛtam — truth; manye — I accept; yat — which; mām — unto me; vadasi — You tell; keśava — O Kṛṣṇa; na — never; hi — certainly; te — Your; bhagavan — O Personality of Godhead; vyaktim — revelation; viduḥ — can know; devāḥ — the demigods; na — nor; dānavāḥ — the demons.
Understanding the Verse
In this verse Arjuna declares his total acceptance of Krishna’s teaching, emphasizing that the teachings are not merely intellectual concepts but are the ultimate truth (ṛta). The phrase ‘sarvametadṛtaṁ manye’ shows Arjuna’s surrender to the divine revelation, recognizing that all the divine attributes and descriptions Krishna has enumerated are integral to the supreme reality. By saying ‘yanmāṁ vadasi keśavaḥ’, Arjuna acknowledges that Krishna speaks directly to his heart, addressing his doubts and confusions with clarity and compassion.
The second part of the verse, ‘na hi te bhagavān vyaktim vidur devāḥ na dānavāḥ’, serves as a profound theological affirmation. It declares that the true personality of Bhagavan (the Supreme Personality of Godhead) is beyond the comprehension of both celestial beings (devās) and demonic entities (dānavas). This underscores the unique position of Krishna as the source of all knowledge, whose divine nature transcends the limited perception of even the most powerful non‑human beings. The gods, though endowed with great power and wisdom, are still limited in their understanding of the incomprehensible divine play (līlā) and the intricate cosmic functions performed by the Supreme. Likewise, demons, whose nature is bound by ignorance and material desire, are utterly incapable of perceiving the divine personality.
The verse also subtly hints at the concept of ‘vyakti’, the distinguished, full, personal manifestation of the Supreme. While the impersonal Brahman is discussed elsewhere in the Gita, here Arjuna acknowledges the personal aspect of Godhead that can be known only through direct revelation from the Supreme Himself. The limitation of the gods and demons reinforces the idea that true knowledge of this personal form is accessible only through divine grace and the aspirant’s sincere surrender. This explains why the path of bhakti (devotion) is emphasized throughout the Bhagavad‑Gītā – it is the means by which a devotee can attain direct vision (darśana) of the Supreme’s personal form.
Furthermore, this declaration reflects Arjuna’s evolving consciousness. Earlier verses depict his confusion and attachment to material outcomes. Here, however, he has progressed to a point where he recognizes the ultimate authority of Krishna and accepts the revelation beyond rational analysis. This mental shift prepares him for the upcoming teachings on the divine opulences (vibhūti‑yoga) where Krishna describes His manifestations across the cosmos. By understanding his own limitation and the boundless nature of the Divine, Arjuna paves the way for deeper spiritual realization and the practice of unwavering devotion.
From a practical standpoint, this verse invites readers to contemplate the humility required to accept spiritual truth that may be beyond the grasp of intellectual reasoning alone. It challenges seekers to move beyond reliance on external authority (whether divine or secular) and to open themselves to direct experience of the divine, recognizing that ultimate reality is beyond the reach of even the highest worldly powers. The verse, therefore, serves both as a theological statement and a motivational call to deepen one’s devotion and surrender to the Supreme.
