sarvabhūtasthaṁ taṁ yaḥ paśyed bhūtāni tasya paśyati । tasmai paśyannāyuṣaḥ śreyaḥ śraddhāyate dṛtiḥ ॥
“He who sees That which pervades all beings, and all beings in That, looks equally at both; to him, with such vision, life becomes most beneficial and steady in faith.”
Structure
sarva-bhūta-sthaṁ taṁ yaḥ paśyēt bhūtāni tasya paśyati tasmai paśyan āyuṣaḥ śreyaḥ śraddhāyate dṛtiḥ
yaḥ (who) sarva-bhūta-sthaṁ (situated in all beings) taṁ (that) paśyēt (sees) tasya (his) bhūtāni (beings) paśyati (sees), tasmai (to him) paśyan (seeing) āyuṣaḥ (of life) śreyaḥ (the best) dṛtiḥ (firm conviction) śraddhāyate (inspires faith)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sarva | sarva | adjective | — | all |
| bhūta | bhūta | adjective | — | existing being |
| sthaṁ | stham | noun | accusative · singular · neuter | station |
| taṁ | tam | pronoun | accusative · singular · masculine | that one |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| paśyēt | paśyēt | verb | √paś · optative · third | may see |
| bhūtāni | bhūtāni | noun | accusative · plural · neuter | beings |
| tasya | tasya | pronoun | genitive · singular · masculine | of that one |
| paśyati | paśyati | verb | √paś · present · third | sees |
| tasmai | tasmai | pronoun | dative · singular · masculine | to that one |
| paśyan | paśyan | verb | √paś · present participle | seeing |
| āyuṣaḥ | āyuṣaḥ | noun | genitive · singular · neuter | of life |
| śreyaḥ | śreyaḥ | noun | nominative · singular · neuter | greater good |
| śraddhāyate | śraddhāyate | verb | √śradh · present · third | has faith |
| dṛtiḥ | dṛtiḥ | noun | nominative · singular · feminine | resolve |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse (BG 5.18) underscores the non-dual nature of reality, where the ultimate reality, Brahman, pervades all beings. According to Shankara, the phrase 'sarvabhūtasthaṁ' suggests that the Self (Ātman) is present in all beings, establishing the identity between the individual self and the universal Self (Brahman). This unity is not just a philosophical concept but a direct experience that can be realized through self-inquiry and meditation. Shankara's commentary on the Brahma Sutras (BS 1.1.1) emphasizes the importance of understanding the identity of Brahman and Ātman, which is central to the message of this verse. By recognizing this unity, one transcends the limitations of the ego and achieves liberation. This realization brings about a steady and beneficial life, as indicated by 'śreyaḥ śraddhāyate dṛtiḥ', where one's vision and faith are grounded in the understanding of the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya interprets 'sarvabhūtasthaṁ' as indicating that the Lord is present in all beings, but maintains a distinction between the Lord and the individual selves. This relationship is one of dependence, where the jīva is entirely dependent on Īśvara. The phrase 'bhūtāni tasya paśyati' suggests that the devotee sees all beings as belonging to the Lord, fostering a sense of devotion and service to all. According to Madhvācārya, this vision leads to a life of 'śreyaḥ', or what is truly beneficial, as it is grounded in the correct understanding of the relationship between the jīva and Īśvara, resulting in a deepening of faith ('śraddhāyate dṛtiḥ') and a steadfast commitment to one's spiritual path.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse speaks to the universal principle of unity that underlies all existence. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the practical application of this verse, suggesting that seeing the Divine in all beings leads to a life of harmony and service. This vision is not limited to spiritual practice but extends to all aspects of life, promoting compassion, understanding, and peace. S. Radhakrishnan, in his philosophical writings, connects this idea to the concept of the 'universal self', arguing that recognizing the presence of the Divine in all beings fosters a sense of global citizenship and moral responsibility. The benefits of this unified vision ('śreyaḥ') are not just spiritual but also social and ethical, leading to a more cooperative and peaceful world. By embracing this universal perspective, individuals can cultivate a deeper faith ('śraddhāyate dṛtiḥ') in the inherent goodness and interconnectedness of all existence.