athaivaṃ samastato 'pi dṛṣṭvā dṛṣṭvā ca vihāya saḥ . āstaiṣu dṛṣṭvā ca tato visiṣṭvā dṛṣṭvā ca yathā 'āgatam
“Then, having thus seen the entire universe, and having especially seen this, He entered into it; and, having seen it, He went back to His own form.”
Structure
atha - evaṁ - samastataḥ - api - dṛṣṭvā - dṛṣṭvā - ca - vihāya - saḥ - āste - eṣu - dṛṣṭvā - ca - tato - visiṣṭvā - dṛṣṭvā - ca - yathā - āgatam
saḥ (he) atha (then) evaṁ (thus) samastataḥ (entirely) api (also) dṛṣṭvā (having seen) dṛṣṭvā (having seen) ca (and) vihāya (having gone) āste (he stays) eṣu (in these) dṛṣṭvā (having seen) ca (and) tato (then) visiṣṭvā (having withdrawn) dṛṣṭvā (having seen) ca (and) yathā (as) āgatam (having come)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| evaṁ | evaṁ | indeclinable | — | thus, like this |
| samastataḥ | samastataḥ | indeclinable | — | on the whole, altogether |
| api | api | indeclinable | — | also, too |
| dṛṣṭvā | dṛṣṭvā | verb | √dṛś · past participle | having seen |
| dṛṣṭvā | dṛṣṭvā | verb | √dṛś · past participle | having seen |
| ca | ca | indeclinable | — | and |
| vihāya | vihāya | verb | √vi-hā · past participle | having left |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| āste | āste | verb | √ās · present · third | sits, stays |
| eṣu | eṣu | pronoun | locative · plural · masculine | in them |
| dṛṣṭvā | dṛṣṭvā | verb | √dṛś · past participle | having seen |
| ca | ca | indeclinable | — | and |
| tato | tato | indeclinable | — | then, thereafter |
| visiṣṭvā | visiṣṭvā | verb | √vi-śiṣ · past participle | having distinguished |
| dṛṣṭvā | dṛṣṭvā | verb | √dṛś · past participle | having seen |
| ca | ca | indeclinable | — | and |
| yathā | yathā | indeclinable | — | as, like |
| āgatam | āgatam | verb | √ā-gam · past participle | has come, appeared |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā underscores the non-dual nature of reality, highlighting the identity of brahman and ātman. According to Śaṅkarācārya, the phrase 'samastato'pi dṛṣṭvā' (having seen the entire universe) signifies the all-encompassing knowledge of the absolute reality, which is untouched by the limitations of time and space. In his commentary on this verse, Śaṅkara explains that the vision of the universe is not of separate entities but of the unified, undivided brahman. The phrase 'āste' and 'visṛṣṭvā' suggests the withdrawal of the universe into its essence, pointing towards the ultimate reality that lies beyond the phenomena. This interpretation aligns with Śaṅkara's broader philosophical stance, emphasizing the ultimate non-duality of existence and the illusory nature of distinctions.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition focuses on the devotional aspect of this verse, emphasizing the relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets 'samastato'pi dṛṣṭvā' as the Lord's omniscience and His capability to embrace all beings within Himself. The act of 'vihāya' and 'āste' signifies the Lord's grace in revealing Himself to Arjuna, illustrating the reciprocal relationship between the devotee and the Divine. Madhvācārya, from a Dvaita perspective, would see this verse as an affirmation of the real distinction between the Lord and the universe, yet also highlighting the Lord's sovereignty and control over all. This reading underscores the personal, devotional relationship between the individual and the Supreme, central to Vaiṣṇava theology.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, proponents of Neo-Vedānta, would interpret this verse in the context of its universal and practical application to human life. Vivekānanda, in his lectures and writings, often emphasized the importance of realizing one's true nature, akin to the vision of the universe as an undivided whole. This verse, to him, would symbolize the potential for each individual to expand their consciousness, embracing the entire universe and thereby transcending the limitations of the ego. Radhakrishnan, with his focus on the synthesis of Eastern and Western philosophical thought, might see this verse as an expression of the ultimate harmony and unity that underlies all existence, encouraging a holistic approach to understanding the self and the world. Both thinkers would connect the message of this verse to contemporary life, advocating for self-realization and a deeper, more compassionate understanding of our interconnectedness.