akrodhanaṁ satyavādinaṁ tvāṣṭir viśvato mukham . nānāvidhānīha gatīn aśnute sarvasaha .
“The all-pervading Lord, whose face is turned everywhere, who is never angry, and who always speaks the truth, enjoys various kinds of celestial pleasures.”
Structure
akrodhanam satyavadinam tvāṣṭiḥ viśvataḥ mukham nānāvidhānīha gatīn aśnute sarvasah
tvāṣṭiḥ (the architect of the universe) viśvataḥ (from all sides) mukham (the face) akrodhanam (of one who is angerless) satyavādinam (and truthful) eva (indeed) īha (in this world) nānāvidhān (various kinds) gatīn (of movements or paths) sarvasah (on all sides) aśnute (takes or enjoys)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| akrodhanam | akrodhanaṁ | noun | accusative · singular · neuter | freedom from anger |
| satya-vādinam | satya-vādinaṁ | compound | karmadhāraya · "satya-vādinam" | one who speaks the truth |
| tvāṣṭiḥ | tvāṣṭir | noun | nominative · singular · masculine | the architect of the universe, Viṣṇu |
| viśvataḥ | viśvataḥ | indeclinable | — | from all sides, universally |
| mukham | mukham | noun | accusative · singular · neuter | face |
| nānā-vidhān | nānā-vidhān | compound | karmadhāraya · "nānā-vidhān" | of various kinds |
| īha | īha | indeclinable | — | in this world, here |
| gatīn | gatīn | noun | accusative · plural · feminine | states, conditions |
| aśnute | aśnute | verb | √aś · present · third | experiences, attains |
| sarva-saha | sarvasaha | compound | dvandva · "sarva-saha" | enduring all things, all-forbearing |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the nature of the ultimate reality, Brahman, as all-pervading and ever-present. The face turned everywhere signifies the omnipresence of the divine, while never being angry and always speaking the truth highlight the attributes of a benevolent and just universe. The emphasis on various celestial pleasures suggests the multifaceted nature of the divine experience, accessible through devotion and self-realization. Śaṅkarācārya notes that this verse points to the path of knowledge, where the seeker, through meditation and contemplation, comes to understand the unity of all existence and the true nature of the self, leading to liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is often seen as a description of the personal deity, particularly Viṣṇu or Kṛṣṇa, who embodies the qualities of truthfulness and compassion. The all-pervading nature of the Lord is a central tenet, emphasizing God's active presence in the world and personal relationship with devotees. Rāmānujācārya interprets this verse in the context of bhakti, or devotion, where the devotee seeks to cultivate a personal relationship with God, characterized by love, surrender, and the pursuit of divine grace. The celestial pleasures mentioned are seen as the joys of divine communion, awaiting those who dedicate their lives to the service and worship of the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern Vedāntic perspective, this verse can be seen as a celebration of the universal and the divine within every individual. Swami Vivekānanda often spoke of the importance of realizing one's true nature as part of this all-pervading reality, leading to a life of service, compassion, and truthfulness. The mention of various celestial pleasures can be understood as symbolic of the diverse potentialities and joys of human experience, realizable when one aligns with the universal principles of truth and non-violence. S. Rādhākrishnan, in his philosophical works, underscores the harmony between the individual and the cosmic, seeing this verse as an exhortation to recognize and embody the divine within, thereby transforming human life into a reflection of heavenly bliss and wisdom.