Bhagavad Gita 7.23
Spoken by Krishna ☆ Key verse · Verse 23 of 30
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् | देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ||२३||
antavat tu phalaṃ teṣāṃ tad bhavaty alpa-medhasām | devān deva-yajo yānti mad-bhaktā yānti mām api || 23 ||
The fruit of those of little understanding is finite — god-worshippers go to the gods; My devotees come to Me.
Word by word (3)
- antavat tu phalaṃ teṣāṃ tad bhavati alpa-medhasām
- — but the fruit of those men of small understanding is finite — it comes to an end · antavat = having an end, finite, perishable (anta = end; vat = having — so antavat = that which has an end, the opposite of ananta which is endless). tu = but (contrastive — the pivot that introduces the limitation). phalaṃ = fruit, result, reward. teṣāṃ = of those (referring to the desire-motivated worshippers of V20-22). tad = that (that fruit). bhavati = becomes, is. alpa-medhasām = of those of small understanding (alpa = small, little; medhā = intelligence, wisdom, understanding — medhasā = of the wise; alpa-medhasā = those with small/limited understanding). The qualified teaching: the fruit of other-deity worship IS real (V22 established this) but it is antavat (finite, perishable). The 'but' (tu) signals the limitation that V21-22's universal acceptance must be balanced with. The practitioners are called alpa-medhasa — not 'bad' or 'evil' but small in understanding — those who do not yet see the infinite ground.
- devān deva-yajaḥ yānti — mad-bhaktāḥ yānti mām api
- — worshippers of the gods go to the gods — My devotees come to Me · devān = to the gods (accusative plural — the destination). deva-yajaḥ = worshippers of the gods (deva = god; yaja = from √yaj = to worship; deva-yaja = those who worship the gods). yānti = go to, arrive at (from √yā = to go, to travel to). mad-bhaktāḥ = My devotees (mad = My; bhakta = devotee — the contrast class from V17-19's jñānī). yānti = go to, arrive at. mām = Me (accusative — they arrive at Me). api = also, too (a particle of inclusion and emphasis — sometimes 'even,' 'also, and indeed'). The structural parallel: deva-worshippers → devas | My-devotees → Me. This is the Gita's clearest statement of the principle of correspondence: the destination corresponds to the orientation. The worshipper travels toward what they worship. Worship a partial deity → partial destination. Worship the Supreme → the Supreme as destination.
- antavat phala vs. ananta gati — the central contrast of V23
- — finite fruit vs. infinite destination — the Gita's teaching on the limitation of partial worship and the fullness of Supreme-worship · V23's central contrast is between antavat phala (finite fruit — the result of other-deity worship) and the implied ananta gati (infinite destination — coming to the Supreme). The contrast is not one of quality but of scale: antavat = having an end (temporal limitation). The gods' realms are real but temporary — even in cosmological terms, the devas have lifespans. The Supreme is avyaya (imperishable — V13) and ananta (endless). To go to the devas is to enter a realm that will eventually end; to come to the Supreme is to enter the unlimited. V23 invites the practitioner to recognize: if infinite results are desired, an infinite orientation (the Supreme) is required. Partial orientation produces partial results. Complete orientation produces complete result.
But the reward of these small-minded people comes to an end. The worshippers of the gods go to the gods; My devotees come to Me.
A modern analogy
A flight departing for London will not arrive in New York, no matter how sincere and committed the passengers are. The destination corresponds to the flight's orientation, not to the passengers' wishes. This verse is this simple: deva-worshippers → deva-realms; Supreme-devotees → the Supreme. The orientation determines the destination.
What it does NOT mean
This verse does NOT say worship of other deities is sinful or condemned. The preceding verses established that all such worship is sustained and honored by the Supreme. This verse simply states the limitation: the result is antavat (finite). The teaching is not 'stop worshipping other deities' but 'understand what you are orienting toward — the destination corresponds to the object of worship.'
Take with you
- The word antavat (finite) is the Gita's invitation to ask: what is the ultimate scope of what I am seeking? If the goal is finite (temporary relief, specific gains, worldly outcomes) — then the finite deity-worship described in the preceding verses is entirely appropriate and effective. But if the goal is liberation from limitation itself, the orientation must be toward the unlimited.
- This verse's principle of correspondence ('you go where you worship') is a profound teaching about the formative power of orientation. What we orient toward shapes who we become and where we arrive. This verse invites us to examine: what is my deepest orientation? What does my daily practice, attention, and devotion actually point toward?
- This verse completes the preceding teaching unit: desire leads to other deities → the Supreme sustains that faith → the devotee gains the desired objects, which come from the Supreme → those objects are finite; the destination corresponds to the orientation. The teaching is complete: honor all genuine seeking, understand its scope, aim for the limitless.
Public-domain translations (6) compare all →
But the fruit of those of little understanding is finite. The worshippers of the gods go to the gods; My devotees, too, come to Me. [1]
But the fruit accruing to these men of little understanding is limited. The worshippers of the Devas go to the Devas; My devotees too come to Me. [4]
Finite indeed is that fruit obtained by these men of small minds. Those who worship the Shining Ones go to the Shining Ones; My devotees go to Me. [5]
But the reward of those who are of little understanding is perishable. Those who worship the gods go to the gods; those who worship me come to me. [6]
But the fruit of those little souls is perishable. God-worshippers come to gods, my worshippers come — even to Me! [7]
But the fruit of those men of little understanding is perishable. The worshippers of the gods go to the gods; those who worship me come to me. [9]
This verse speaks to
Where this thread continues
With that faith, the devotee worships that deity and gains the desired objects — these being dispensed by Me alone.
All worlds up to Brahma's realm are subject to return — but those who attain Me, O Arjuna, are not reborn.
Worshippers of gods go to gods; of ancestors, to ancestors; of spirits, to spirits — My worshippers come to Me.
With mind attached, practising yoga, taking refuge in Me — hear how you shall know Me fully, without doubt.
After cutting the tree, seek the no-return abode — taking refuge in the Primordial Puruṣa, source of all.
Knowing Me as Puruṣottama without delusion, one becomes all-knowing and worships Me with whole being.
Verse 23 of 30 · back to Chapter 7