yasyaṃ hyevaṃ brahma jagato yatprabhavaḥ | tāṃ vande brahmaparamāṃ yathāvadabrahmavid ||
“I bow to That Supreme Brahman, from which the universe originates, as known by the knowers of Brahman.”
Structure
yasyaām - hyeva - brahma - jagato - yat - prabhavaḥ - tāṃ - vande - brahma - paramāṃ - yathāvat - abrahmavid
ahaṃ (I) brahma-vid (know Brahman) yathāvat (properly) brahma (Brahman) paramāṃ (Supreme) tāṃ (that) vande (pay homage to) yasyaām (from which) hyeva (indeed) jagato (of the world) brahma (Brahman) yat (which) prabhavaḥ (is the source)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasyaām | yasyaām | pronoun | locative singular · singular · feminine | |
| hyeva | hyeva | indeclinable | — | indeed, surely |
| brahma | brahma | noun | nominative singular · singular · neuter | |
| jagato | jagato | noun | genitive singular · singular · masculine | |
| yat | yat | pronoun | nominative singular · singular · neuter | |
| prabhavaḥ | prabhavaḥ | noun | nominative singular · singular · masculine | |
| tāṃ | tāṃ | pronoun | accusative singular · singular · feminine | |
| vande | vande | verb | √vand · present · first | |
| brahma | brahma | noun | accusative singular · singular · neuter | |
| paramāṃ | paramāṃ | adjective | — | |
| yathāvat | yathāvat | indeclinable | — | as much as, to the extent |
| abrahmavid | abrahmavid | compound | bahuvrīhi · "a + brahmavid" | one who does not know Brahman |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the universe originates from Brahman, the ultimate reality. Shankara, in his Bhagavad Gita Bhashya, interprets the phrase 'yasyaam hyevaṃ brahma jagato yatprabhavaḥ' to mean that the universe is a manifestation of Brahman, highlighting the identity of brahman and ātman. The phrase 'tāṃ vande brahmaparamāṃ' signifies the reverence for this supreme Brahman, recognizing the intrinsic unity of all existence. By citing the knowers of Brahman, Shankara reinforces the idea that true knowledge (vid) of Brahman leads to the understanding of this fundamental unity, thus implying the dissolution of the individual ego and the realization of the self as brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, represented by Ramanuja and Madhva, views this verse through the lens of devotion and the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Ramanuja, in his Gītā Bhāṣya, interprets 'yasyaam hyevaṃ brahma' as referring to the Lord, the source of all creation, emphasizing the dependent relationship of the universe on Īśvara. The phrase 'tāṃ vande brahmaparamāṃ' is seen as an expression of devotion to this Supreme Being, acknowledging the jīva's dependence on Īśvara for liberation. Madhva, with his emphasis on the difference between Īśvara and jīva, also views this verse as highlighting the unique role of the Supreme Lord in creation and the necessity of recognizing and worshipping Him for spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan offer a modern, universal interpretation of this verse, focusing on its practical application to contemporary life. Vivekananda, in his lectures on the Bhagavad Gita, emphasizes the universality of Brahman, stating that the recognition of this ultimate reality is the key to understanding one's own nature and place in the universe. He interprets 'yasyaam hyevaṃ brahma' as pointing to the inherent divinity within all beings, advocating for the realization of this inner Brahman as the path to self-discovery and service to humanity. Radhakrishnan, building on this, highlights the importance of 'brahmadarśana,' or the vision of Brahman, as essential for overcoming the limitations and sufferings of human existence, thereby achieving a life of fulfillment and harmony with the world.