sarvayoniṣu sarveṣāṃ sattvaṃ sattvaṃ gatiḥ jayet
“In all the wombs, of all beings, the one who wins over the sattva (or the luminescent quality), wins the best attainment.”
Structure
sarva-yoniṣu sarveṣāṃ sattvaṃ sattvaṃ gatiḥ jayet
sarva-yoniṣu (in all wombs) sarveṣāṃ (of all) sattvaṃ (the quality of goodness) gatiḥ (progress) jayet (should conquer) sattvaṃ (the quality of goodness)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sarva | sarva | adjective | — | all |
| yoniṣu | yoniṣu | noun | locative plural · plural · feminine | wombs |
| sarveṣāṃ | sarveṣāṃ | pronoun | genitive plural · plural · masculine | of all |
| sattvaṃ | sattvaṃ | noun | nominative singular · singular · neuter | existence |
| sattvaṃ | sattvaṃ | noun | accusative singular · singular · neuter | existence |
| gatiḥ | gatiḥ | noun | nominative singular · singular · masculine | destiny |
| jayet | jayet | verb | √ji · optative · third | may he attain |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya interprets this verse as underscoring the non-dual nature of reality. He argues that the 'sattva' referred to here is not merely a quality but the essence of the Self (Ātman), which is identical with Brahman. By 'winning over' sattva, one transcends the limitations of the material world and realizes this fundamental identity. Shankara's reasoning is rooted in the concept of 'avidyā' (ignorance), which veils the true nature of the Self, leading to the experience of duality and suffering. This verse, therefore, points to the path of knowledge (jñāna) that dispels avidyā, revealing the brahman-ātman identity. This interpretation is in line with Shankara's overall non-dualistic (advaita) perspective, emphasizing the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lens of Rāmānujācārya, views this verse as emphasizing the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya's commentary, known as the 'Bhagavad Gītā Bhāṣya', highlights the concept of 'prapatti' or surrender to the Lord as the means to attain the 'sattva' state. This state is characterized by a deep sense of devotion and dependence on God, leading to liberation. Madhvācārya, in his 'Gītā Bhāṣya', further elaborates on the dualistic (dvaita) relationship between the jīva and Īśvara, emphasizing that winning over 'sattva' means achieving a state where one's actions and thoughts are fully dedicated to the service of the Lord, thus achieving liberation from the cycle of birth and death through devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, interprets this verse in a highly practical and universal light. In his lectures, such as those found in 'The Complete Works of Swami Vivekananda', he emphasizes the role of 'sattva' in achieving a balanced and harmonious life. According to Vivekānanda, sattva represents the highest aspect of human nature, characterized by purity, calmness, and luminosity. Winning over sattva, therefore, means overcoming the lower tendencies (rajas and tamas) and cultivating the qualities of compassion, wisdom, and self-control. S. Rādhākrishnan, another influential thinker, connects this verse to the broader human quest for meaning and fulfillment, suggesting that the attainment of sattva is not merely a spiritual goal but a foundational aspect of human flourishing in the modern world, relevant to people of all faiths and backgrounds.