na ca devā ṛṣayaścaiva kratavaśca yajñaiśca sarvamidaṁ jagat
“And all the gods, sages, and also all the yajñas, sacrifices and rituals are You.”
Structure
na ca devāḥ ṛṣayaś ca eva kratavaḥ ca yajñaiḥ ca sarvam idam jagat
na ca devāḥ (not the gods) ṛṣayaḥ (the sages) ca (and) eva (indeed) kratavaḥ (rituals) ca (and) yajñaiḥ (by sacrifices) ca (and) sarvam (all) idam (this) jagat (world)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devāḥ | devāḥ | noun | nominative · plural · masculine | gods |
| ṛṣayaś | ṛṣayaś | noun | nominative · plural · masculine | sages |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed |
| kratavaḥ | kratavaḥ | noun | nominative · plural · masculine | rituals |
| ca | ca | indeclinable | — | and |
| yajñaiḥ | yajñaiḥ | noun | instrumental · plural · masculine | with sacrifices |
| ca | ca | indeclinable | — | and |
| sarvam | sarvam | noun | accusative · singular · neuter | all |
| idam | idam | pronoun | accusative · singular · neuter | this |
| jagat | jagat | noun | accusative · singular · neuter | world |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where all distinctions, including those between gods, sages, and rituals, are subsumed under the ultimate reality of Brahman. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the word 'ca' (and) is used to indicate the inclusion of all these aspects within the cosmic form of the Lord, which ultimately points to the identity of Brahman and Ātman. This interpretation underscores the idea that all phenomena are manifestations of the one ultimate reality, thus reinforcing the central tenet of Advaita Vedānta. The recognition of this unity is the key to liberation, as it allows the individual to transcend the limitations of the mundane world and realize their true nature as Brahman. This verse, in the context of the Bhagavad Gītā, serves as a powerful reminder of the all-encompassing nature of the divine, encouraging the seeker to embrace a non-dualistic worldview.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an affirmation of the Lord's omnipresence and the dependence of all existence on Him. Rāmānujācārya, in his commentary, emphasizes the relationship between the jīva (individual self) and Īśvara (the Lord), highlighting how all beings, including gods and sages, are sustained by and dependent on the divine. The rituals and sacrifices mentioned are viewed as means of worship and devotion, through which the devotee can attain proximity to the Lord. This interpretation focuses on the devotional aspect, encouraging the cultivation of bhakti (love and devotion) towards the Lord, who is the ultimate reality behind all manifestations. The verse is thus seen as a call to recognize and worship the Lord in all His forms and manifestations, fostering a deep sense of devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical implications of verses like this one. He saw in this verse a powerful message of unity and inclusivity, where all distinctions are transcended in the recognition of a common divine essence. This, according to Vivekānanda, is not just a metaphysical concept but a principle that can guide human actions and relationships. He advocated for the application of this universal vision in everyday life, promoting harmony, tolerance, and understanding among people of different backgrounds and beliefs. Similarly, S. Radhakrishnan, in his philosophical works, highlighted the importance of realizing the interconnectedness of all existence, which is reflected in this verse. He saw this realization as essential for building a more compassionate and peaceful world, where individual and collective endeavors are inspired by a deeper sense of unity and purpose.