Verse 7.28 showed the purified seeker becoming free from dvandva-moha and turning firmly toward Bhagavān. Verse 7.29 now tells us what such a niṣkāma-bhakta is actually seeking.

Kṛṣṇa says, jarāmaraṇamokṣāya — for freedom from old age and death. Jarā means old age and maraṇam means death. These two point to a deeper limitation: time. Whatever belongs to the material order exists within time and therefore undergoes arrival, growth, modification, decline, and disappearance.

The seeker is therefore not merely asking, “How can I remain young for longer?” or “How can I postpone death?” The goal is not a longer stay within time. The goal is to discover that which is beyond time.

This gives the doctrinal movement of the verse. Old age and death belong to the changing material order. Matter and time are inseparable. To go beyond jarā and maraṇa is therefore to go beyond the limitation of time; to go beyond the time-bound material order is to go beyond aparā prakṛti; and that means discovering parā prakṛti, the consciousness principle.

Mokṣa here is therefore connected with the discovery of parā prakṛti. Parā prakṛti is not another object located somewhere outside the universe. It is the consciousness principle that is not itself subject to the modifications belonging to matter. The body remains within time and therefore ages, changes, weakens, and eventually dies. Mokṣa does not mean making the physical body permanently young or physically immortal; it means discovering that one’s essential nature is not confined to the time-bound body.

Kṛṣṇa then says, mām āśritya yatanti ye — those who take refuge in Me and strive. Both parts are important. Yatanti means they make deliberate effort. Spiritual growth requires discipline, karma-yoga, upāsanā, study, inquiry, and the necessary preparation of the mind. The seeker is not passive.

At the same time, mām āśritya means taking refuge in Bhagavān and depending upon Bhagavān’s grace. The seeker does not say, “I alone will accomplish everything through my personal strength,” nor does the seeker say, “Bhagavān will do everything, so I need not make any effort.” The mature attitude combines puruṣa-prayatna and Īśvara-anugraha—individual effort together with Bhagavān’s grace.

The niṣkāma-bhakta therefore uses bhakti itself for inner spiritual growth and discovery of parā prakṛti. Finite needs may continue, but they are no longer the central purpose of devotion. Mokṣa becomes the primary goal.

Kṛṣṇa then says, te brahma tadviduḥ kṛtsnam adhyātmaṃ karma cākhilam — such seekers come to know Brahman completely, adhyātma completely, and karma completely. The larger teaching is that the niṣkāma-bhakta ultimately comes to complete Īśvara-jñānam.

Complete knowledge of Bhagavān means knowing both aparā prakṛti and parā prakṛti—the material and conscious aspects, the saguṇa and nirguṇa dimensions, the formed and the formless. Until now, Bhagavān may have been understood mainly through form, name, worship, avatāra, temple, and the visible universe. Those are valid, but the knowledge remains incomplete until the higher nature is also understood.

Kṛṣṇa now introduces three technical expressions: brahma, adhyātma, and karma. Their detailed technical definitions are not unfolded in this verse. That is important. Arjuna will ask specifically about these terms at the beginning of Chapter 8, where their meanings will be explained.

Verse 7.30 will introduce three more terms—adhibhūta, adhidaiva, and adhiyajña. Together, these six expressions provide another way of describing the totality that has already been taught through parā and aparā prakṛti.

7.29 therefore takes niṣkāma-bhakti to its true destination. The seeker no longer approaches Bhagavān merely for a better experience within time, but seeks freedom from the limitation of time itself. Through deliberate effort supported by Bhagavān’s grace, the seeker discovers parā prakṛti and ultimately comes to know Bhagavān in totality—both the changing aparā prakṛti and the timeless parā prakṛti.