यो मामजमनादिं च वेत्ति लोकमहेश्वरम्। असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते।।10.3।।
yo māma janam anādiṁ ca vetti loka mahēśvaram asammūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate
Translation
One who knows Me as unborn and beginningless, and as the Supreme Lord of the universe, is undeluded among mortals and is freed from all sins.
Word Meanings
yo — anyone who; māma — Me; janam — unborn; anādiṁ — without beginning; ca — also; vetti — knows; loka — of the planets; mahēśvaram — the supreme master; asammūḍhaḥ — undeluded; saḥ — he; martyeṣu — among those subject to death; sarva-pāpaiḥ — from all sinful reactions; pramucyate — is delivered.
Understanding the Verse
In this verse Krishna clarifies the qualities of a true devotee who reaches the highest level of spiritual realization. The opening word yo (who) denotes anyone, irrespective of caste, gender, or social status, who sincerely grasps the nature of the Divine. The phrase māma janam anādiṁ points to the two fundamental attributes of the Supreme: He is ajam – unborn, never having taken birth, and anādi – without a first cause. These attributes place the Divine beyond the cycle of creation and destruction that governs the material world. By recognizing Krishna as lokamahēśvara, the Lord of all worlds, the seeker acknowledges His sovereign rule over every realm, visible and invisible, material and spiritual.
The term asammūḍhaḥ describes a mind that is free from delusion. In the Gita’s broader context, mūrkha (deluded) is the opposite of samādhi (clear awareness). A person who perceives the Supreme as unborn and ever‑existing transcends the ignorance that binds ordinary mortals to the endless play of desire and aversion. Consequently, such a devotee is described as saḥ martyeṣu – ‘he among mortals’. This clause highlights that, despite living within the human condition, the realized soul stands apart because of his unwavering vision of the Divine.
Finally, the verse promises liberation: sarva-pāpaiḥ pramucyate. The realization of the Divine’s true nature is not merely an intellectual assent; it is a transformative experience that extinguishes the fire of all sins. By seeing the Lord as the source beyond birth and death, the seeker’s actions align with Dharma, and the karmic weight of past misdeeds is dissolved. This emancipation is the ultimate goal of Bhakti‑Yoga, which the Gita presents as the path most suited for the age of Kali. In practical terms, the verse urges aspirants to cultivate a devotion that perceives Krishna beyond his manifest forms, acknowledging His eternal, unborn, and boundless sovereignty. Such awareness purifies the heart, steadies the mind, and culminates in full release from the cycle of birth, death, and sin. The verse, therefore, serves both as a doctrinal statement and a promise: the sincere knower of the Divine’s unborn, beginning‑less nature is indeed freed from all evils.
