yatsāmye sthitvā ātmanvat paśyed bhūmim idam athavā | viśvato'pi samam paśyān ātmani idam athavā |
“From the state of equilibrium, one should see the earth and all that is here, or everywhere, as equal in oneself and in the Self.”
Structure
yat - sāmye - sthitvā - ātmanvat - paśyed - bhūmim - idam - athavā - viśvataḥ - api - samam - paśyān - ātmani - idam - athavā
yat (what/which) sāmye (in equanimity) sthitvā (having stood) ātmanvat (as the self) paśyed (you see) bhūmim (the earth) idam (this) athavā (or) viśvataḥ (from all sides) api (also) samam (equally) paśyān (seeing) ātmani (in the self) idam (this) athavā (or)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yat | yat | indeclinable | — | in which |
| sāmye | sāmye | noun | locative · singular · neuter | in equality |
| sthitvā | sthitvā | indeclinable | — | having stood |
| ātmanvat | ātmanvat | noun | nominative · singular · masculine | one who has attained self-control |
| paśyed | paśyed | verb | √paś · liṅ-optative · third | may see |
| bhūmim | bhūmim | noun | accusative · singular · feminine | earth / world |
| idam | idam | pronoun | accusative · singular · neuter | this |
| athavā | athavā | indeclinable | — | or / alternatively |
| viśvataḥ | viśvataḥ | indeclinable | — | from all sides / universally |
| api | api | indeclinable | — | also / too |
| samam | samam | indeclinable | — | equally |
| paśyān | paśyān | verb | √paś · laṭ-present · first | I see |
| ātmani | ātmani | noun | locative · singular · masculine | in the self |
| idam | idam | pronoun | accusative · singular · neuter | this |
| athavā | athavā | indeclinable | — | or / alternatively |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā underscores the non-dual nature of reality, emphasizing the equality of all things in the Self. Shankara, in his commentary on the Gītā, interprets this verse as a pointer to the ultimate reality of Brahman, where distinctions such as 'I' and 'you', 'subject' and 'object', are transcended. The state of equilibrium (sāmye) refers to the equipoise of the mind, unperturbed by external stimuli, which allows the sage to see the world and himself as non-different from the ultimate reality. This verse aligns with Shankara's overarching theme of the identity of Brahman and ātman, where the individual self (jīva) realizes its true nature as the universal Self (Brahman). In this context, seeing the earth and all its elements as equal in oneself and in the Self means recognizing the undivided, all-pervading nature of consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse within the framework of devotion and the personal relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his interpretation of the Bhagavad Gītā, emphasizes the concept of prapatti, or surrender, where the devotee surrenders to the Lord, recognizing the Lord's omnipresence in all beings and elements. This verse is seen as a call to cultivate a vision of equality, where the devotee sees the world as a manifestation of the Lord's glory and, thus, treats all beings with compassion and respect. The state of equilibrium here implies a steadfast devotion, unshaken by worldly dualities, allowing the devotee to perceive the divine presence in all aspects of creation. Madhvācārya, on the other hand, might interpret this verse through the lens of his Dvaita (dualistic) Vedānta, highlighting the distinction between the jīva and Īśvara, yet emphasizing the jīva's dependence on and devotion to Īśvara for achieving liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal implications of Vedāntic teachings for modern life. This verse from the Bhagavad Gītā, he might argue, points to the importance of cultivating a sense of inner balance and equilibrium, from which one can view the world with a sense of unity and interconnectedness. Vivekānanda would likely interpret 'seeing the earth and all that is here as equal in oneself and in the Self' as a call to transcend the petty distinctions and prejudices that divide humanity, recognizing instead the universal divine that resides in every being. Similarly, S. Rādhākrishnan, with his emphasis on the synthesis of Eastern and Western philosophical thought, might view this verse as advocating for a holistic and inclusive worldview, where the individual recognizes their place within the larger cosmic scheme, leading to a life of service, compassion, and harmony with nature and humanity.