अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः। परं भावमजानन्तो ममाव्ययमनुत्तमम्।।7.24।।
avyaktam vyaktim apannam manyante mam abuddhayah | param bhavam ajananato mamavyayam anuttamam ||7.24||
Translation
The less intelligent think that I, the Supreme Lord, was formless earlier and have now assumed this personality. They do not understand the imperishable exalted nature of My personal form.
Word Meanings
avyaktam — nonmanifested; vyaktim — personal form; āpannam — achieved; manyante — think; mām — Me; abuddhayaḥ — less intelligent persons; param — supreme; bhāvam — existence; ajānantaḥ — without knowing; mama — My; avyayam — imperishable; anuttamam — the finest.
Understanding the Verse
This verse addresses a common misconception among those who lack spiritual insight. In the material world, many people regard the Divine as an abstract, formless principle (avyakta) and are surprised when the Supreme appears in a concrete, personal form (vyakti). Krishna points out that this confusion stems from limited intelligence (abuddhayaḥ).
The word "avyakta" signifies the unmanifested aspect of the Divine, beyond the reach of ordinary perception. Yet, the Supreme is capable of manifesting as "vyakti," a personal form that can interact with created beings. The transition from the unmanifest to the manifest is not a new creation but an expression of the same immutable reality. This illustrates the concept of "lila," divine play, where the Infinite chooses to appear in finite forms for the benefit of devotees.
Krishna emphasizes that those who merely "think" (manyante) about this duality lack the deeper knowledge (ajñāna) required to perceive the absolute truth. Their perception is limited to the dichotomy of formless‑form, missing the underlying unity. By describing the Supreme's nature as "avyayam" (imperishable) and "anuttamam" (the finest), the verse affirms that the personal form of the Lord is not a temporary illusion but an eternal, supreme reality that surpasses even the unmanifested aspect.
Philosophically, this verse reconciles the apparent contradiction between the impersonal Brahman of the Upaniṣads and the personal deity of devotional traditions (bhakti). It teaches that both aspects are valid expressions of the same Absolute. The Almighty can be beyond attributes (nirguna) while simultaneously endowed with attributes (saguna) that make devotion possible.
Practically, the verse challenges seekers to transcend intellectual speculation and develop sincere devotion (bhakti) that recognizes the Lord's personal form as an eternal, supreme manifestation. By doing so, one moves beyond the "less intelligent" viewpoint and attains a lived understanding of the Divine's inexhaustible reality.
