yasya nāhaṁ rte nāsti svadravyaṁ sva-janaḥ eva ca । sa tvāham । sa medhāvī । saḥ sarvam । sa ucyate ॥
“Of whom, there being no 'I' (ego), he has no wealth, and no dear one; know that one to be 'I', that one to be wise, that one to be everything.”
Structure
yasya - nā - aham - rte - nāsti - sva-dravyaṁ - sva-janaḥ - eva - ca - sa - tv - aham - sa - medhāvī - saḥ - sarvam - sa - ucyate
yasya (of him) nā (not) aham (I) rte (except) nāsti (there is not) sva-dravyaṁ (own wealth) sva-janaḥ (own people) eva (only) ca (and) , saḥ (he) tv (indeed) aham (I) asmi (am) , saḥ (that person) medhāvī (is wise) , saḥ (he) sarvam (everything) saḥ (that) ucyate (is called)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasya | yasya | pronoun | genitive · singular · masculine | |
| nā | nā | indeclinable | — | not |
| aham | aham | pronoun | nominative · singular · masculine | |
| rte | rte | indeclinable | — | except |
| nāsti | nāsti | verb | √as · present · third | there is not |
| sva-dravyaṁ | sva-dravyaṁ | compound | tatpuruṣa · "sva-dravya" | |
| sva-janaḥ | sva-janaḥ | compound | tatpuruṣa · "sva-jana" | |
| eva | eva | indeclinable | — | only |
| ca | ca | indeclinable | — | and |
| sa | sa | pronoun | nominative · singular · masculine | |
| tv | tv | indeclinable | — | you |
| aham | aham | pronoun | nominative · singular · masculine | |
| sa | sa | pronoun | nominative · singular · masculine | |
| medhāvī | medhāvī | adjective | — | |
| saḥ | saḥ | pronoun | nominative · singular · masculine | |
| sarvam | sarvam | adjective | — | |
| sa | sa | pronoun | nominative · singular · masculine | |
| ucyate | ucyate | verb | √vac · present passive · third |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the essence of non-dualism, where the absence of ego ('I') signifies the dissolution of individual boundaries, allowing the Self (ātman) to be recognized as one with Brahman. Shankara's commentary on the Bhagavad Gita (BG 4.39) highlights that the true seeker, devoid of personal attachments and ego, realizes the unity of all existence. This realization is the cornerstone of advaitic philosophy, where the distinctions between the individual self and the ultimate reality are transcended, leading to the understanding that 'I' am not just the individual ego but the universal Self. The phrase 'sa tv aham' (that one is I) underscores this identity, pointing to the direct experience of Brahman-ātman identity, where the individual self and the ultimate reality are one and the same.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of bhakti and the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya's commentary suggests that the absence of ego and personal wealth signifies the jīva's complete surrender to Īśvara, leading to a state of selfless devotion. This surrender is characterized by the recognition of one's complete dependence on the Lord, where the individual's sense of 'I' is subsumed by the understanding of 'I' as a servant or devotee of the Divine. The phrase 'sa medhāvī' (that one is wise) indicates the wisdom of recognizing one's true nature as a servant of the Lord, and 'saḥ sarvam' (that one is everything) suggests the all-encompassing nature of the Divine, which the devotee comes to realize through devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message for contemporary life, emphasizing the importance of transcending ego and individualistic tendencies. Swami Vivekānanda, in his lectures, often underscored the need for selflessness and the cultivation of a universal perspective, echoing the sentiments of this verse. The phrase 'yasya nāhaṁ rte nāsti' (of whom, there being no 'I') can be seen as a call to move beyond personal boundaries and egoistic limitations, embracing a more inclusive and compassionate worldview. Vivekānanda's teachings suggest that this verse points to the ideal of the universal man, who, devoid of ego, becomes one with all existence. This idea resonates with modern ideals of global citizenship and the recognition of our interconnectedness, urging us to strive for a world where individual identities are not confined by narrow egoistic interests but are expanded by a sense of universal oneness.