yadyad-vibhūtim sattvikam mama rūpam tad-vidur mama tattvataḥ
“Know that all manifestations of My divine power, which are material and virtuous, are My true form.”
Structure
yad yad-vibhūtim sattvikam mama rūpam tad vidur mama tattvataḥ
yad yad (whatever) vibhūtim (manifestation) sattvikam (in a pure / sattvic manner) mama (My) rūpam (form) tat (that) vidur (know) mama (My) tattvataḥ (in truth)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yad | yad | pronoun | accusative · neuter singular · neuter | whatever |
| yad | yad | pronoun | accusative · neuter singular · neuter | or what |
| vibhūtim | vibhūtim | noun | accusative · singular · feminine | manifestation |
| sattvikam | sattvikam | adjective | — | pure, sattvic |
| mama | mama | indeclinable | — | my |
| rūpam | rūpam | noun | accusative · singular · neuter | form |
| tad | tad | pronoun | accusative · neuter singular · neuter | that |
| vidur | vidur | verb | √vid · imperative · second | you know |
| mama | mama | indeclinable | — | my |
| tattvataḥ | tattvataḥ | indeclinable | — | in reality, essentially |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where all manifestations of divine power are ultimately the true form of the Self (Brahman). Shankara, in his commentary on the Bhagavad Gītā, interprets this verse as highlighting the unity of all existence, where the distinctions between the divine and the worldly are transcended. He argues that the recognition of all virtuous and material manifestations as the true form of the Self leads to the realization of the identity of Brahman and Ātman. This understanding is crucial for achieving liberation, as it dispels the illusion of separateness and reveals the ultimate reality. By citing this verse, Shankara emphasizes the importance of recognizing the divine in all aspects of life, thereby facilitating the direct experience of the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the Lord's infinite power and grace. Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as an affirmation of the Lord's sovereignty over all existence. He argues that the recognition of all virtuous manifestations as the Lord's true form is a means of cultivating devotion and surrender. The relationship between the jīva (individual self) and Īśvara (the Lord) is one of dependence and devotion, where the jīva seeks to realize its inherent connection with the Lord. Madhvācārya, on the other hand, interprets this verse as an affirmation of the Lord's distinction from the material world, while still being the source of all virtuous manifestations. Both Rāmānuja and Madhva emphasize the importance of devotion and self-surrender in realizing the Lord's true form.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has been interpreted by modern Vedāntins as a call to recognize the divine in all aspects of life. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of perceiving the universe as a manifestation of the divine. He argues that this recognition can lead to a sense of unity and harmony among all beings, transcending the boundaries of individuality and separateness. S. Radhakrishnan, in his writings, connects this verse to the idea of the universal self, where all individuals are seen as expressions of the ultimate reality. He sees this verse as an affirmation of the potential for human beings to realize their true nature, which is divine and virtuous. Both Vivekānanda and Radhakrishnan emphasize the practical application of this verse, where the recognition of the divine in all manifestations can lead to a more compassionate, harmonious, and enlightened way of living.