yaccāva hasi dehebhyas tad eva tvam yacca dehebhyaḥ sarveṣām tad anantāya yacca sarvāṇi bhūtāni
“And what You take from the bodies, that very thing You are; and what You give to all bodies, that is from the Infinite; and what exists in all beings, that is You.”
Structure
yac ca avaha si dehe bhyaḥ tat eva tvam yac ca dehe bhyaḥ sarveṣāṃ tat anantāya yac ca sarvāṇi bhūtāni
yac ca (what) dehe-bhyaḥ (from bodies) avaha si (you take away) tat eva (that very) tvam (you) yac ca (and what) dehe-bhyaḥ (from bodies) sarveṣāṃ (of all) tat (that) anantāya (to the infinite) yac ca (and what) sarvāṇi (all) bhūtāni (beings)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yac | yac | indeclinable | — | what |
| ca | ca | indeclinable | — | and |
| avaha | avaha | verb | √ava-hā · laṭ-present · second | you take away |
| si | si | verb | √as · liṅ-optative · second | you are |
| dehe | dehe | noun | locative · dual · neuter | in these bodies |
| bhyas | bhyas | indeclinable | — | away from |
| tat | tat | pronoun | nominative · neuter · neuter | that |
| eva | eva | indeclinable | — | indeed |
| tvam | tvam | pronoun | nominative · singular · neuter | you |
| yac | yac | indeclinable | — | what |
| ca | ca | indeclinable | — | and |
| dehe | dehe | noun | locative · dual · neuter | in these bodies |
| bhyas | bhyas | indeclinable | — | away from |
| sarveṣāṃ | sarveṣāṃ | noun | genitive · plural · masculine | of all |
| tat | tat | pronoun | nominative · neuter · neuter | that |
| anantāya | anantāya | noun | dative · singular · masculine | to the infinite one |
| yac | yac | indeclinable | — | what |
| ca | ca | indeclinable | — | and |
| sarvāṇi | sarvāṇi | noun | nominative · plural · neuter | all |
| bhūtāni | bhūtāni | noun | nominative · plural · neuter | creatures |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā underscores the non-dual nature of reality, pointing to the ultimate identity of the individual self (ātman) and the universal reality (Brahman). Shankara, in his commentary on the Bhagavad Gītā, would likely interpret this verse as reinforcing the notion that what is taken from and given to bodies is merely an illusory manifestation of the ultimate, unchanging reality. The phrase 'yacca dehebhyas tad eva tvam' ('And what You take from the bodies, that very thing You are') supports the concept of Brahman being the essence of all, including the temporary and changing bodily forms. The verse hints at the idea that all actions, including the sustenance and decay of physical bodies, are part of the divine play (līlā) of Brahman, reinforcing the non-dual perspective that sees the world as a manifestation of the one ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the loving relationship between the jīva (individual soul) and Īśvara (the personal God). Rāmānujācārya, in his interpretation, would emphasize the verse's indication of God's intimate involvement in the creation and sustenance of all beings. The line 'yacca sarvāṇi bhūtāni' ('and what exists in all beings') is particularly significant as it points to the all-pervading nature of the divine. This verse, according to Rāmānuja, underscores the doctrine of viśiṣṭādvaita, where the individual souls and the world are seen as real but dependent on and inseparable from the ultimate reality of Brahman, who is personalized as Viṣṇu. The relationship between the Lord and the souls is one of dependence and love, with the verse suggesting that the existence of all beings is a manifestation of God's grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as a call to recognize the unity and interconnectedness of all existence. He might see the phrase 'yacca dehebhyas tad eva tvam' as an invitation to transcend the limitations of the ego and bodily identity, realizing one's true nature as part of the universal consciousness. Vivekānanda, in his lectures and writings, emphasized the practical application of such spiritual principles in everyday life, suggesting that recognizing the divine in all beings can lead to a life of service, compassion, and harmony. Similarly, S. Radhakrishnan, in his philosophical works, would likely view this verse as an affirmation of the human potential for self-realization and the ethical imperative that follows from acknowledging the sacred in every being. This understanding can inspire a universal ethics of love and respect, bridging the gaps between individuals, communities, and the natural world.