athaivaṁ samastena dṛṣṭvā divyena ca paśyataḥ . ṛṣiṇāṁ sahasraṁ ca tulyaṁ ekaṁ paśyato mama //
“And thus having seen the divine form, the one thousand sages, resembling one, are like unto him who sees Me.”
Structure
atha + evaṁ + samastena + dṛṣṭvā + divyena + ca + paśyataḥ + ṛṣīṇāṁ + sahasraṁ + ca + tulyaṁ + ekaṁ + paśyataḥ + mama
atha (then) evaṁ (thus) samastena (by the universal form) dṛṣṭvā (having seen) divyena (with divine) ca (and) paśyataḥ (of the seer) mama (my) ṛṣīṇāṁ (of the sages) sahasraṁ (a thousand) ca (and) tulyaṁ (equal) ekaṁ (one) paśyataḥ (sees)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| evaṁ | evaṁ | indeclinable | — | thus, like this |
| samastena | samastena | noun | instrumental · singular · masculine | with the whole, entirely |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| divyena | divyena | noun | instrumental · singular · masculine | divine, heavenly |
| ca | ca | indeclinable | — | and |
| paśyataḥ | paśyataḥ | verb | √paś · present · second | you see |
| ṛṣiṇāṁ | ṛṣiṇāṁ | noun | genitive · plural · masculine | of the sages |
| sahasraṁ | sahasraṁ | noun | nominative · singular · neuter | a thousand |
| ca | ca | indeclinable | — | and |
| tulyaṁ | tulyaṁ | noun | nominative · singular · neuter | equal, like |
| ekaṁ | ekaṁ | noun | nominative · singular · neuter | one, single |
| paśyataḥ | paśyataḥ | verb | √paś · present · second | you see |
| mama | mama | pronoun | genitive · singular · masculine | my, of me |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as a manifestation of the non-dual reality. The thousand sages, resembling one, symbolize the unity of the individual selves (jīvas) with the ultimate reality (Brahman). The phrase 'ekaṁ paśyato mama' (seeing one, seeing Me) underscores the identity between the individual self and the divine. According to Śaṅkarācārya, this verse points to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal self (Brahman). This non-dual reading emphasizes the transcendence of distinctions and the realization of the ultimate reality as one, unchanging, and all-pervading. Śaṅkarācārya's commentary on this verse highlights the importance of self-inquiry and the direct experience of this non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as a demonstration of the Lord's divine majesty and the devotee's loving relationship with Him. The thousand sages, resembling one, represent the unified community of devotees who have realized their inherent relationship with the Lord. The phrase 'ekaṁ paśyato mama' (seeing one, seeing Me) emphasizes the intimate connection between the individual self (jīva) and the ultimate reality (Īśvara). According to Rāmānujācārya, this verse highlights the importance of bhakti (devotion) and prapatti (self-surrender) in realizing the divine. The Vaiṣṇava tradition emphasizes the personal aspect of the ultimate reality and the devotee's journey towards union with the Lord, as expressed in Rāmānujācārya's concept of 'śeṣa-śeṣi-bhāva' (the relationship between the servant and the master).
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical application of this verse. He saw the thousand sages, resembling one, as a symbol of the unity of all existence and the potential for human beings to realize their divine nature. The phrase 'ekaṁ paśyato mama' (seeing one, seeing Me) represents the ability to see the divine in all beings and to recognize the unity of existence. According to Vivekānanda, this verse points to the importance of self-realization and the direct experience of the ultimate reality. He encouraged his followers to apply the principles of this verse in their daily lives, by cultivating a sense of unity and compassion towards all beings. In his speech at the Parliament of the World's Religions (1893), Vivekānanda emphasized the need for a universal religion that recognizes the unity of all existence and the potential for human beings to realize their divine nature, as expressed in this verse.