śrutvā diśaḥ sarvataḥ pūrṇaḥ paśyann ātmānam īśvaraḥ
“Having heard from all sides, the full Lord, seeing His own Self.”
Structure
śrutvā - diśaḥ - sarvataḥ - pūrṇaḥ - paśyann - ātmānam - īśvaraḥ
īśvaraḥ (the Supreme Lord) sarvataḥ (from all sides) diśaḥ (directions) śrutvā (having heard) pūrṇaḥ (being full) ātmānam (Himself) paśyann (seeing)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| śrutvā | śrutvā | indeclinable | — | having heard |
| diśaḥ | diśaḥ | noun | accusative · plural · feminine | directions |
| sarvataḥ | sarvataḥ | indeclinable | — | from all sides |
| pūrṇaḥ | pūrṇaḥ | noun | nominative · singular · masculine | full, complete |
| paśyann | paśyann | verb | √paś · present participle · third | seeing |
| ātmānam | ātmānam | noun | accusative · singular · masculine | himself |
| īśvaraḥ | īśvaraḥ | noun | nominative · singular · masculine | the Supreme Lord |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara explains that this verse underscores the non-dual nature of reality. The phrase 'śrutvā diśaḥ sarvataḥ pūrṇaḥ' suggests that the Lord, who is none other than Brahman, is all-pervasive and full, implying a unity that transcends the limitations of space and direction. The 'ātmānam' refers to the Self, which in the non-dual understanding, is identical with Brahman. Thus, when the verse mentions 'paśyann ātmānam īśvaraḥ', it indicates the Lord's awareness of His own Self, pointing to the ultimate reality where the dichotomy between the individual self (jīva) and the supreme Self (Īśvara) is transcended. This verse, in Shankara's view, supports the central tenet of Advaita Vedānta that the ultimate truth is the non-dual Brahman, where the distinctions between the observer, the observed, and the act of observation are resolved into a unified consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya interprets this verse within the context of the Vaiṣṇava tradition, emphasizing the loving and personal relationship between the jīva (individual soul) and Īśvara (the personal God). According to Rāmānuja, the 'śrutvā diśaḥ sarvataḥ pūrṇaḥ' signifies the all-encompassing nature of Īśvara, who hears and is aware of everything from all directions. The phrase 'paśyann ātmānam' indicates that Īśvara's awareness includes His own Self, underscoring the personal and conscious nature of God. Rāmānuja's emphasis is on the accessibility of Īśvara to the devotee, suggesting that through devotion and self-surrender, the jīva can experience the loving grace of Īśvara. This verse, in the Vaiṣṇava tradition, highlights the reciprocal relationship of love and dependence between the Lord and His devotees, where the Lord's omniscience and omnipresence are the foundation of the devotee's faith and worship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in the Neo-Vedānta movement, approach this verse with an emphasis on its universal and practical implications. Vivekānanda, in his lectures, often spoke about the potential of the human being to realize the divine within. He would interpret 'śrutvā diśaḥ sarvataḥ pūrṇaḥ' as a metaphor for the all-pervasive and full nature of the divine that resides within each individual. 'Paśyann ātmānam īśvaraḥ' suggests the potential for self-realization, where one comes to understand and see the divine in oneself. Rādhākrishnan, in his philosophical writings, underscores the importance of this verse in demonstrating the synthetic vision of Hindu philosophy, which integrates the personal and impersonal aspects of the ultimate reality. Both thinkers emphasize the practical application of this verse in achieving a higher state of consciousness and in fostering a sense of unity and harmony among all beings, highlighting the relevance of ancient Indian wisdom to contemporary life and global challenges.