ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।।3.32।।
ye tv etad abhyasūyanto nānutiṣṭhanti me matam; sarvajñāna vimūḍhān tān viddhi naṣṭān acetasaḥ
Translation
But those who, out of envy, criticize My teaching and do not persevere in following My injunction, being deluded in all knowledge and without the consciousness of the Lord, are ruined; understand this, O Arjuna.
Word Meanings
ye — those; tu — however; etat — this; abhyasūyantaḥ — out of envy; na — do not; anutiṣṭhanti — regularly perform; me — My; matam — injunction; sarva‑jñāna — all knowledge; vimūḍhān — perfectly befooled; tān — they; viddhi — know it well; naṣṭān — all ruined; acetasaḥ — without Kṛṣṇa consciousness.
Understanding the Verse
In this verse Krishna addresses a subtle yet dangerous attitude that often arises among seekers who are dissatisfied with divine instruction. The opening word "ye" (those) points to a specific group—people who, despite hearing the Lord's guidance, allow jealousy (abhyasūyantaḥ) to dominate their hearts. The adjective "tv" (however) functions as a pivot, indicating that even after the Lord’s clear teachings, some still find fault out of spite. This envy breeds a mental opposition that prevents them from "anutiṣṭhanti"—steadily remaining engaged with Krishna’s "matam" (prescribed path). The verse therefore highlights the importance of consistent practice; without it, the teaching remains merely intellectual and does not transform the practitioner.
Krishna then expands the critique by describing the condition of these individuals as "sarva‑jñāna vimūḍhān"—those who are completely deluded even though they possess knowledge of all camps of learning. True wisdom in the Gita is not merely accumulation of scholarly information but the discrimination (viveka) that separates the eternal self from the temporary. When the mind is clouded by envy, that discrimination collapses, and the seeker becomes "vimūḍha"—utterly bewildered. The Lord commands Arjuna, "tān viddhi"—know them well, implying that this state is recognizable in the world: people who appear learned yet act contrary to the higher purpose.
The final segment, "naṣṭān acetasaḥ," delivers the ultimate consequence. "Naṣṭān" means ruined or destroyed, and "acetasaḥ" signifies the absence of Krishna‑consciousness (the very divine spark that guides actions). Without that inner illumination, all external achievements become futile, leading inevitably to spiritual ruin. Krishna’s warning therefore serves a dual function: it cautions the devotee against the corrosive effect of envy and simultaneously urges a steadfast commitment to the prescribed duty (karma‑yoga) as the antidote to delusion.
From a practical standpoint, this verse invites introspection. Readers are encouraged to examine their own motivations: Do they sometimes dismiss spiritual instructions because of pride or resentment? Are they merely performing ritual without inner devotion? By recognizing the signs of "abhyasūyāna" (envy‑driven criticism), a seeker can consciously replace that attitude with humility and gratitude, thereby aligning more fully with Krishna’s "matam." In doing so, the seeker transforms knowledge into wisdom, avoids the trap of "vimūḍhā" and secures the inner consciousness that protects against the "naṣṭa" of spiritual loss. The verse thus encapsulates a timeless lesson: the path to liberation demands both external discipline and internal purification, free from the poison of envy.
