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Shloka 28

Dharma, Purity, and the Inner Purpose of the Vedas

Karma-kāṇḍa Reoriented to Bhakti

न ते मामङ्ग जानन्ति हृदिस्थं य इदं यत: । उक्थशस्‍‍‍‍‍त्रा ह्यसुतृपो यथा नीहारचक्षुष: ॥ २८ ॥

na te mām aṅga jānanti hṛdi-sthaṁ ya idaṁ yataḥ uktha-śastrā hy asu-tṛpo yathā nīhāra-cakṣuṣaḥ

হে উদ্ধৱ! যিসকলে বৈদিক যজ্ঞকর্মক মানি ইন্দ্ৰিয়সুখত আসক্ত, তেওঁলোকে নাজানে যে মই সকলোৰে হৃদয়ত অৱস্থিত আৰু এই সমগ্ৰ বিশ্ব মোৰ পৰাই উদ্ভৱ হৈ মোৰ সৈতে অভিন্ন। তেওঁলোক কুঁৱাশাই ঢাকি থোৱা চকুৰ মানুহৰ দৰে।

nanot
na:
Sambandha (सम्बन्ध/negation scope)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेधार्थक-अव्यय (negative particle)
teyour/you (pl.)
te:
Sambandha (सम्बन्ध/possessor)
TypeNoun
Roottvad (प्रातिपदिक)
Formसर्वनाम; द्वितीया/चतुर्थी? here षष्ठी?; बहुवचन; (context: संबोधन-सम्बन्धे) प्रायः षष्ठी बहुवचन = 'of you/your'
māmme
mām:
Karma (कर्म/object)
TypeNoun
Rootasmad (प्रातिपदिक)
Formसर्वनाम; द्वितीया (2nd/द्वितीया), एकवचन
aṅgaO dear (sir)
aṅga:
Sambodhana (सम्बोधन)
TypeIndeclinable
Rootaṅga (अव्यय/सम्बोधन)
Formसम्बोधनार्थक निपात (vocative particle)
jānantiknow
jānanti:
Kriya (क्रिया)
TypeVerb
Rootjñā (धाातु)
Formलट् (Present), परस्मैपद; प्रथमपुरुष (3rd), बहुवचन
hṛdi-sthamsituated in the heart
hṛdi-stham:
Visheshana (विशेषण of mām)
TypeAdjective
Roothṛdi (हृद्, प्रातिपदिक) + stha (स्थ, कृदन्त-प्रातिपदिक)
Formतत्पुरुष-समास (सप्तमी-तत्पुरुष: हृदि स्थितः); नपुंसकलिङ्ग, द्वितीया (2nd), एकवचन; विशेषणम्
yaḥwho
yaḥ:
Karta (कर्ता/relative subject)
TypeNoun
Rootyad (प्रातिपदिक)
Formसर्वनाम; पुल्लिङ्ग, प्रथमा (1st), एकवचन
idamthis
idam:
Karma (कर्म/object)
TypeNoun
Rootidam (प्रातिपदिक)
Formसर्वनाम; नपुंसकलिङ्ग, द्वितीया (2nd), एकवचन
yataḥfrom which; because
yataḥ:
Hetu (हेतु/cause)
TypeIndeclinable
Rootyataḥ (अव्यय)
Formअव्यय; हेत्वर्थे/यतस्-प्रत्ययान्त (ablatival adverb)
uktha-śastrāḥukthas and śastras (Vedic recitations)
uktha-śastrāḥ:
Karta (कर्ता/subject)
TypeNoun
Rootuktha (उक्थ, प्रातिपदिक) + śastra (शस्त्र, प्रातिपदिक)
Formद्वन्द्व-समास (उक्थानि च शस्त्राणि च); पुल्लिङ्ग, प्रथमा (1st), बहुवचन
hiindeed
hi:
Sambandha (सम्बन्ध/discourse particle)
TypeIndeclinable
Roothi (अव्यय)
Formनिपात (emphatic/causal particle)
asu-tṛpaḥnever satisfying; insatiable
asu-tṛpaḥ:
Visheshana (विशेषण of uktha-śastrāḥ)
TypeAdjective
Rootasu (असु, प्रातिपदिक) + tṛpa (तृप्, कृदन्त-प्रातिपदिक)
Formतत्पुरुष-समास (नञ्-भावे/असु=शीघ्र? here 'असु' = 'प्राण' or 'शीघ्र'; अर्थतः 'अतृप्त'); पुल्लिङ्ग, प्रथमा (1st), बहुवचन; विशेषणम् (uktha-śastrāḥ)
yathājust as
yathā:
Upamana (उपमान marker)
TypeIndeclinable
Rootyathā (अव्यय)
Formउपमानार्थक अव्यय (comparative particle)
nīhāra-cakṣuṣaḥof one whose eyes are (covered by) fog; fog-blinded (person)
nīhāra-cakṣuṣaḥ:
Upamana (उपमान/standard of comparison)
TypeNoun
Rootnīhāra (नीहार, प्रातिपदिक) + cakṣus (चक्षुस्, प्रातिपदिक)
Formतत्पुरुष-समास (नीहारेण/नीहारस्य चक्षुः); नपुंसकलिङ्ग (चक्षुस्), षष्ठी (6th), एकवचन

The word uktha-śastrāḥ refers to the chanting of certain Vedic hymns, by which one obtains fruitive results in this world and the next. The word śastra also indicates a weapon, and thus uktha-śastra also means the weapon used in Vedic sacrifice to kill the sacrificial animal. Persons exploiting Vedic knowledge for bodily gratification are slaughtering themselves with the weapon of materialistic religious principles. They are also compared to those trying to see within a dense fog. The false bodily concept of life, in which one ignores the eternal soul within the body, is a dense fog of ignorance that blocks our vision of God. Lord Kṛṣṇa therefore begins His instruction in Bhagavad-gītā by clearing away the dense ignorance of the bodily concept of life. Religion means the law of God. The Lord’s final order, or law, is that every conditioned soul surrender unto Him, learn to serve and love Him, and thus go back home, back to Godhead. This is the process of Kṛṣṇa consciousness.

K
Krishna
U
Uddhava

FAQs

This verse states that the Lord is hṛdi-stha—present within the heart—yet those absorbed only in externals fail to recognize Him, even though He is the source of everything they perceive.

In the Uddhava Gita, Krishna teaches Uddhava that mere engagement with external religious forms and worldly perception cannot reveal the Supreme; inner realization through devotion and true understanding is required.

Do not rely only on outward activity—ritual, information, or achievements—for fulfillment; cultivate inner remembrance of God through sincere bhakti, reflection, and living with spiritual purpose.