yaccāpi sarvabhūtānāṃ bījaṃ saḥ kuru pāṇḍava .
“And also, O Pāṇḍava, He is the seed of all beings.”
Structure
yac ca api sarva bhūtānāṃ bījaṃ saḥ kuru pāṇḍava
saḥ (he) api (also) yac (what) sarva (all) bhūtānāṃ (of beings) bījaṃ (seed) kuru (you are) pāṇḍava (O Pāṇḍava)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yac | yac | indeclinable | — | and, also |
| ca | ca | indeclinable | — | and, also |
| api | api | indeclinable | — | also, even |
| sarva | sarva | adjective | — | all |
| bhūtānāṃ | bhūtānāṃ | noun | genitive · plural · neuter | of beings |
| bījaṃ | bījaṃ | noun | nominative · singular · neuter | seed |
| saḥ | saḥ | pronoun | nominative · singular · masculine | He, that |
| kuru | kuru | noun | vocative · singular · masculine | Kuru |
| pāṇḍava | pāṇḍava | noun | vocative · singular · masculine | son of Pandu, O Pandava |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets the verse 'yaccaapi sarvabhūtānāṃ bījaṃ saḥ kuru pāṇḍava' as underscoring the non-dual nature of reality, where the ultimate reality, Brahman, is the seed or the essence of all beings. This understanding is rooted in the idea that Brahman is the unchanging, all-pervading substance from which the universe and all its constituents arise. Śaṅkarācārya's non-dualistic interpretation emphasizes that the distinction between the individual self (ātman) and the ultimate reality (Brahman) is merely an illusion. He argues that once this illusion is removed through knowledge, the identity of Brahman and ātman becomes apparent, leading to liberation. This verse, therefore, points to the fundamental brahman-ātman identity, encouraging the seeker to realize this unity as the path to self-realization and liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, the verse highlights the intimate relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya would interpret 'saḥ' (He) as referring to Nārāyaṇa, the supreme deity, who is not only the creator and sustainer of the universe but also the inner self of all beings. This interpretation emphasizes the devotional aspect, where the recognition of Nārāyaṇa as the seed of all beings fosters a deep sense of dependence and love towards Him. The verse thus encourages a loving surrender to God, recognizing His omnipresence and His role as the source of all existence. This understanding is central to the Vaiṣṇava tradition's emphasis on bhakti (devotion) as a means to achieve liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would interpret this verse as a call to recognize the universal and eternal principle that underlies all existence. Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life, suggesting that understanding the divine as the essence of all beings can lead to a life of service, harmony, and unity. Rādhākrishnan, with his focus on the synthesis of Eastern and Western thought, might view this verse as underscoring the concept of a universal consciousness orAbsolute that is the ground of all being, encouraging a sense of global citizenship and ethical responsibility. This interpretation highlights the relevance of the verse to contemporary life, urging individuals to recognize their interconnectedness and the sacredness of all existence, thereby inspiring a more compassionate and unified world.