yadyad-vidhināśnīyāt prāṇān jīvavaty ajāvavat tad eva tat-tad-bhūteṣu paribrahma vedāntiṇaḥ ॥ ४६ ॥
“As the wise and the ignorant, having the same life force, breathe in similarly, similarly one who has realized Brahman, sees That alone in all beings.”
Structure
yad yad vidhinā aśnīyāt prāṇān jīvavatī ajāvavat tad eva tat tat bhūteṣu paribrahma vedāntiṇaḥ
yad yad (whatever) vidhinā (according to rule/method) aśnīyāt (one eats) jīvavatī (like a living being) ajāvavat (like a non-doer) tad eva (that very) tat tat (that) bhūteṣu (in all beings) paribrahma (the Supreme) vedāntiṇaḥ (those who know the end of knowledge)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yad | yad | pronoun | nominative · neuter singular · neuter | what |
| yad | yad | pronoun | nominative · neuter singular · neuter | that which |
| vidhinā | vidhinā | indeclinable | — | by method/ means |
| aśnīyāt | aśnīyāt | verb | √aś · liṅ-optative · third | should eat |
| prāṇān | prāṇān | noun | accusative · plural · masculine | living beings |
| jīvavatī | jīvavatī | noun | nominative · singular · feminine | living |
| ajāvavat | ajāvavat | indeclinable | — | like a non-killing/ non-slaughtering |
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| eva | eva | indeclinable | — | only/ indeed |
| tat | tat | pronoun | nominative · neuter singular · neuter | that |
| bhūteṣu | bhūteṣu | noun | locative · plural · masculine | in beings |
| paribrahma | paribrahma | noun | nominative · singular · neuter | the supreme brahman |
| vedāntiṇaḥ | vedāntiṇaḥ | noun | nominative · singular · masculine | the Vedantin/ one who has realized the ultimate reality |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is a cornerstone of non-dual philosophy, as it underscores the unity of Brahman, the ultimate reality, and the individual self (ātman). Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the realization of Brahman is not about seeing differences but about recognizing the unity that pervades all existence. The wise and the ignorant, despite their differences in knowledge, both breathe in the same way, illustrating that the essential life force is the same in all. Similarly, one who has realized Brahman sees that essence in all beings, not their external differences. This verse points to the Brahman-ātman identity, suggesting that the ultimate reality is not something external but the very essence of one's being. Shankara's reasoning on this verse aligns with his interpretation of the Upanishads, where he argues for the non-dual nature of reality, emphasizing that the distinctions we perceive are merely illusions.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary, suggests that the verse implies a qualified non-dualism, where the individual souls, though distinct from the Supreme Lord, are intimately connected with Him. The comparison of breathing illustrates that just as the life force is common to all beings, the dependence of all souls on the Supreme Lord is also universal. Madhvācārya, on the other hand, might interpret this verse in the context of his strict dualism, emphasizing the distinction between the individual souls and God, yet acknowledging that God is the source and sustainer of all life. Both interpretations, however, agree on the central role of devotion and recognition of one's dependence on the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it underscores the unity and interconnectedness of all beings. Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of this principle, advocating for a Universal Religion that recognizes the divine in every individual. He saw the realization of this unity as a means to transcend the barriers that separate humanity, promoting a sense of universal brotherhood. Similarly, S. Radhakrishnan, in his philosophical works, highlighted the importance of this verse in promoting a vision of life that is inclusive and compassionate, where the distinctions between the wise and the ignorant, the high and the low, are transcended by the recognition of a common humanity and a shared divine essence. This verse, therefore, encourages a universal and practical spirituality that seeks to realize the divine in all aspects of life.