sarvabhūtāni samekṣya yaḥ paśyed api hi ātmanāḥ. tasyānocyat pāpmānā vyāpto na sa paśyaty anātmanāḥ || 5.24 ||
“He who sees all beings as one, equally seeing the Self in all, sees the same everywhere, and having become that, does not think himself a doer.”
Structure
sarva-bhūtāni samekṣya yaḥ paśyet api hi ātmanāḥ tasya anocyat pāpmānā vyāpto na saḥ paśyati anātmanāḥ
yaḥ (who) sarva-bhūtāni (all beings) samekṣya (having seen equally) ātmanāḥ (in his Self) api (even) paśyet (sees) tasya (that person) pāpmānā (of sin) vyāpto (overwhelmed) anocyat (is not said) na saḥ (not that) anātmanāḥ (non-Self) paśyati (sees)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sarva | sarva | adjective | — | all |
| bhūtāni | bhūtāni | noun | accusative · plural · neuter | beings |
| samekṣya | samekṣya | indeclinable | — | having seen |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| paśyet | paśyet | verb | √paś · optative · third | may see |
| api | api | indeclinable | — | also |
| hi | hi | indeclinable | — | for |
| ātmanāḥ | ātmanāḥ | noun | genitive · singular · masculine | of himself |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| anocyat | anocyat | verb | √vac · passive imperfect · third | it is said |
| pāpmānā | pāpmānā | noun | nominative · singular · masculine | sinner |
| vyāpto | vyāpto | verb | √vyāp · passive participle | overwhelmed |
| na | na | indeclinable | — | not |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| paśyati | paśyati | verb | √paś · present · third | sees |
| anātmanāḥ | anātmanāḥ | noun | accusative · plural · masculine | others |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya emphasizes the non-dual reading of this verse, highlighting the identity of the individual self (ātman) with the ultimate reality (Brahman). According to Shankara, the phrase 'samān paśyati' (sees equally) suggests that the wise person sees all beings as manifestations of the same Brahman, and thus does not perceive any distinction between them. This understanding is rooted in the concept of 'ātmanāḥ' (of the Self), implying that the Self is the same in all beings. Shankara's commentary on this verse underscores the significance of self-realization, where the individual ego (jīva) is transcended, and the ultimate reality is directly experienced. By seeing all beings as one, the individual becomes one with the universe, and this realization is the key to liberation. As Shankara notes, this understanding is not merely intellectual but a direct experience of the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, a prominent Vaiṣṇava philosopher, interprets this verse as emphasizing the relationship between the individual self (jīva) and the supreme Lord (Īśvara). According to Rāmānuja, the phrase 'sarvabhūtāni samekṣya' (seeing all beings) suggests that the devotee sees all beings as dependent on and connected to the Lord. The phrase 'ātmanāḥ' (of the Self) is understood as referring to the Lord's presence within all beings, guiding and directing them. Rāmānuja's commentary highlights the importance of devotion (bhakti) and self-surrender (prapatti) in achieving this understanding. By recognizing the Lord's presence in all beings, the devotee cultivates a sense of universal compassion and love, which is essential for spiritual growth and liberation. Rāmānuja's reading of this verse underscores the Vaiṣṇava emphasis on the personal relationship between the devotee and the Lord, and the significance of devotion in achieving spiritual realization.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, a key figure in the Neo-Vedānta movement, interprets this verse as highlighting the universal and practical application of spiritual principles. According to Vivekānanda, the phrase 'sarvabhūtāni samekṣya' (seeing all beings) suggests that the individual should cultivate a sense of unity and compassion towards all living beings. The phrase 'ātmanāḥ' (of the Self) is understood as referring to the universal Self that underlies all existence. Vivekānanda's lectures and writings emphasize the importance of realizing this unity in daily life, through selfless service (seva) and the cultivation of universal love. As he notes, 'The goal of Vedānta is to realize that all is one, and that this unity is not merely a philosophical concept, but a living reality that can be directly experienced.' This verse, according to Vivekānanda, provides a powerful reminder of the need to transcend narrow individualism and to recognize our interconnectedness with all of existence. By applying this principle in our lives, we can overcome the limitations of the ego and achieve a deeper sense of purpose and fulfillment.