न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः। माययापहृतज्ञाना आसुरं भावमाश्रिताः।।7.15।।
na mām duṣkṛtino mūḍhāḥ prapadyante narādhāmāḥ māyayā apahṛta jñānāḥ āsuram bhāvam āśritāḥ
Translation
Four kinds of people do not surrender unto Me—those ignorant of knowledge, those who lazily follow their lower nature though capable of knowing Me, those with deluded intellect, and those with a demoniac nature.
Word Meanings
na — not; mām — unto Me; duṣkṛtinaḥ — miscreants; mūḍhāḥ — foolish; prapadyante — surrender; narādhamāḥ — lowest among mankind; māyayā — by the illusory energy; apahṛta — stolen; jñānāḥ — whose knowledge; āsuram — demonic; bhāvam — nature; āśritāḥ — accepting
Understanding the Verse
In this verse Krishna enumerates the four categories of beings who remain unreceptive to the Divine call. The first group, *na mām duṣkṛtino mūḍhāḥ*, refers to those who, despite being capable of understanding the Supreme, are blinded by their sinful deeds. Their actions have entrenched a false sense of self‑sufficiency, making them dismiss the possibility of divine guidance. Their mental inertia is not merely ignorance but a willful attachment to past misdeeds, turning them into obstacles to spiritual progress.
The second category, *prapadyante narādhāmāḥ*, describes individuals of the lowest human nature. These persons are driven by base instincts such as greed, anger, and lust. Even when the intellect offers a glimpse of the Divine, they are unable to rise above their primal urges. Their surrender is obstructed by a coarse temperament that prefers material pleasure over spiritual elevation. This reflects the Bhagavad Gītā’s broader teaching that the mind, when unrefined, becomes a barrier to *yoga*.
The third set, *māyayā apahṛta jñānāḥ*, consists of those whose knowledge has been stolen by illusion (*maya*). They may possess scholarly learning, yet the veil of illusion covers the truth, leading them to interpret knowledge in a limited, ego‑centric manner. Their intellect is *apahṛta* – taken away – by the dazzling but deceptive power of Maya, which transforms true insight into mere intellectual pride. This condition underscores the Gītā’s warning that knowledge without discernment is ineffective for liberation.
Finally, *āsuram bhāvam āśritāḥ* points to individuals of a demoniac disposition. Their *bhāva* (nature) is aligned with negativity, selfish ambition, and the desire to dominate others. Such souls are drawn to material pursuits that reinforce their sense of superiority, making them resistant to surrender. The demoniac nature is not a literal species but a psychological state marked by cruelty, deceit, and a refusal to accept the universal order (*dharma*).
Collectively, these four types illustrate how different facets of ignorance, base nature, illusion, and negative disposition prevent the soul from recognizing and embracing the Supreme. Krishna’s exposition serves as both a diagnostic tool and a compassionate reminder: by identifying these tendencies within ourselves, we can consciously work to transform them. The verse invites introspection, urging seekers to purify their actions, elevate their temperament, pierce the illusion of Maya, and cultivate a disposition aligned with divine goodness. Only then can genuine surrender (*prapad*), the gateway to liberation, manifest.
