yasya nāhaṁ rte nāsti kiñcid-api ca paśyataḥ.
“He for whom there is nothing, even in his perception, without Me.”
Structure
yasya - nā - aham - rte - nāsti - kiñcid - api - ca - paśyataḥ
yasya (of him) paśyataḥ (who sees) rte (except) nā - aham (not I) nāsti (there is) kiñcid (anything) api (even) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| nā | nā | indeclinable | — | not |
| aham | ahaṁ | pronoun | nominative · singular · masculine | I |
| rte | rte | indeclinable | — | except |
| nāsti | nāsti | verb | √as · present · third | there is not |
| kiñcid | kiñcid | indeclinable | — | anything |
| api | api | indeclinable | — | also |
| ca | ca | indeclinable | — | and |
| paśyataḥ | paśyataḥ | verb | √paś · present · second | you see |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara interprets this verse as underscoring the non-dual nature of reality, where the ultimate reality, Brahman, is the essence of all existence. Shankara's reasoning, as seen in his commentary on verse 2.69, emphasizes that the perception of duality is an illusion (māyā), and the realization of the identity of the individual self (ātman) with Brahman is the ultimate goal. This verse, yasya nāhaṁ rte nāsti kiñcid api ca paśyataḥ, drives home the point that for one who has realized this unity, everything is seen as a manifestation of Brahman, and thus, there is nothing perceived without Brahman. This understanding is central to the concept of brahman-ātman identity, where the individual self is not separate from the universal reality. Shankara's emphasis on the removal of ignorance (avidyā) to realize this unity aligns with the message of this verse, urging the seeker to transcend the limited perspective of duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse as highlighting the intimate relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). According to Rāmānujācārya, the phrase 'yasya nāhaṁ rte nāsti kiñcid api ca paśyataḥ' emphasizes that for the devotee who has developed a deep sense of dependence and love for God, everything in the world is seen as a manifestation of God's presence. This verse is seen as an expression of the viṣiṣṭādvaita (qualified non-dualism) philosophy, where the distinction between the individual self and God is real but secondary to their essential relationship. Rāmānujācārya's commentary emphasizes the role of bhakti (devotion) in realizing this vision, where the devotee, in love and surrender, sees God in all things and all things in God, thereby transcending the mundane perception of the world.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's interpretation of this verse focuses on its universal and practical application, emphasizing the potential for each individual to experience the unity of all existence. In his lectures and writings, Vivekānanda often referred to the concept of 'darshan' or the vision of the ultimate reality, which this verse embodies. He encouraged seekers to cultivate a broader perspective, where every perception and experience is infused with the awareness of the divine. This universal vision is not limited to religious or philosophical dogma but is accessible through personal experience and realization. S. Radhakrishnan, in his philosophical works, further expands on this idea, suggesting that the verse points to a state of consciousness where the individual ego is transcended, and the world is seen in its true nature, interconnected and divine. For both Vivekānanda and Radhakrishnan, this verse serves as a reminder of the human potential to evolve spiritually and to live a life guided by the awareness of the infinite and the eternal.