वेदाहं समतीतानि वर्तमानानि चार्जुन | भविष्याणि च भूतानि मां तु वेद न कश्चन || २६ ||
vedāhaṁ samatītāni vartamānāni cārjuna bhaviṣyāṇi ca bhūtāni māṁ tu veda na kaścana
veda—know; aham—I; samatītāni—all the past; vartamānāni—present; ca—and; arjuna—O Arjuna; bhaviṣyāṇi—future; ca—also; bhūtāni—all living beings; mām—Me; tu—but; veda—knows; na—not; kaścana—anyone.
“O Arjuna, I know all beings past, present, and future. But no one knows Me.”
The omniscience of Īśvara is asserted here. All three times—past, present, and future—exist simultaneously in the Lord's awareness, much as a mountain sees every path up and down simultaneously. The asymmetry is profound: the Lord knows all, but the conditioned jīva does not know the Lord until grace and sincere inquiry remove the veil.
This asymmetry is actually a reason for trust rather than discouragement. Because the Lord knows you completely—your past, your present confusion, your future potential—the guidance that arises in stillness, in synchronicities, or through teachers can be trusted as something wiser than the mind's own calculations.