sarbhabhūtāni tam eva sṛjantaḥ sṛṣṭvā ātmānaṁ yajate tam eva
“The creator creates all beings and, having created them, offers the very Self to That (the unchanging Reality) alone.”
Structure
sarbha-bhūtāni tam eva sṛjantaḥ sṛṣṭvā ātma-ānam tam eva yajate
sṛjantaḥ (creating) sarbha-bhūtāni (all beings) tam eva (that very one) sṛṣṭvā (having created) ātma-ānam (Himself) tam eva (that very one) yajate (worships)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sarbha | sarbha | indeclinable | — | all, entire |
| bhūtāni | bhūtāni | noun | accusative · plural · neuter | beings, creatures |
| tam | tam | pronoun | accusative · singular · masculine | him, that one |
| eva | eva | indeclinable | — | only, indeed |
| sṛjantaḥ | sṛjantaḥ | verb | √sṛj · present · third | creating, producing |
| sṛṣṭvā | sṛṣṭvā | verb | √sṛj · past participle | having created |
| ātmānam | ātmānam | noun | accusative · singular · masculine | himself |
| tam | tam | pronoun | accusative · singular · masculine | him, that one |
| eva | eva | indeclinable | — | only, indeed |
| yajate | yajate | verb | √yaj · present · third | worships, offers |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the creator, the created, and the act of creation are all ultimately Brahman. Śaṅkarācārya's commentary on the Bhagavad Gītā emphasizes that the phrase 'tam eva' refers to the unchanging, absolute Reality, which is the essence of both the creator and the created. The offering of the Self to this Reality signifies the dissolution of the individual ego and the realization of the identity of ātman with Brahman. Shankara's reasoning highlights that this process is not an act of devotion to a separate deity but a recognition of one's true nature. The verse thus points to the ultimate truth of Advaita, where the distinctions between subject, object, and action are transcended, revealing the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava interpretation, this verse is seen as an expression of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Gītā, views 'tam eva' as referring to Narayana, the supreme deity, who is both the creator and the beloved of all beings. The act of creation is an act of love, where the Lord brings forth the universe and its inhabitants, only to have them return to Him in devotion. Madhvācārya, on the other hand, emphasizes the distinction between the Lord and the individual souls, highlighting the dependent nature of the jīvas on Īśvara. This verse, for Madhva, underscores the importance of bhakti, or devotion, as the means by which the individual soul can attain union with the Lord, offering oneself back to God as an act of surrender and love.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, from a modern perspective, speaks to the universal theme of self-discovery and the realization of one's true potential. Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles to everyday life. He would see this verse as an encouragement to look beyond the outer, changing world and to seek the unchanging Reality within. The act of the creator offering the Self to the ultimate Reality is symbolic of the individual's journey towards self-realization, where one transcends the limitations of the ego and finds unity with the universe. S. Radhakrishnan, echoing this sentiment, writes about the importance of integrating the spiritual and the practical, advocating for a life that embodies the principles of Vedānta. This verse, in the modern context, inspires individuals to seek a deeper connection with their inner selves and with the world around them, fostering a sense of unity, compassion, and wisdom.