yo mām sarvabhūteṣu ekaṁ sac-cidānandaṁ brahma rūpeṇa paśyati.
“Who sees Me, the one unchanging, blissful Brahman, in all beings.”
Structure
yo mām sarva bhūteṣu ekam sat cid ānandaṁ brahma rūpeṇa paśyati
yo (who) mām (Me) sarva bhūteṣu (in all beings) ekam (One) sat (Existence) cit (Consciousness) ānandaṁ (Bliss) brahma (as Brahman) rūpeṇa (in the form) paśyati (sees)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yo | yo | pronoun | nominative · singular · masculine | who |
| mām | mām | pronoun | accusative · singular · masculine | me |
| sarva | sarva | adjective | — | all |
| bhūteṣu | bhūteṣu | noun | locative plural · plural · neuter | in all beings |
| ekam | ekam | adjective | — | one |
| sat | sat | indeclinable | — | existence |
| cid | cid | indeclinable | — | consciousness |
| ānandaṁ | ānandaṁ | noun | accusative singular · singular · neuter | bliss |
| brahma | brahma | noun | — | the ultimate reality |
| rūpeṇa | rūpeṇa | noun | instrumental singular · singular · neuter | with the form |
| paśyati | paśyati | verb | √paś · present · third | sees |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. Shankara interprets 'sarvabhūteṣu' to mean that the same unchanging, blissful Brahman is present in all beings, underscoring the ultimate identity of Brahman and Ātman. He notes that the ability to see this unity requires a profound understanding, beyond mere intellectual comprehension, and involves a direct realization of one's true nature. In his commentary on the Bhagavad Gītā, Shankara emphasizes that this verse points to the brahman-ātman identity, where the individual self (jīva) is not separate from the universal self (Brahman), but rather, they are one and the same. This understanding is key to achieving mokṣa, or liberation, from the cycle of suffering and rebirth. By recognizing the omnipresent nature of Brahman, the seeker transcends the limitations of individual existence, realizing the universal and eternal essence that pervades all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the importance of devotion and the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary, focuses on the concept of 'sarvabhūteṣu' as indicative of the Lord's all-pervasive presence, emphasizing that seeing the Lord in all beings is a direct result of divine grace and the cultivation of bhakti (devotion). Madhvācārya, while agreeing on the all-pervasive nature of the Supreme, emphasizes the distinction between the Lord and his creations, stressing that recognizing the Lord's presence in all beings does not negate the real differences between them but rather underscores the Lord's sovereignty and grace. Both Rāmānuja and Madhva would agree that this verse encourages a devotional attitude towards all beings, since they are all manifestations of the divine, and thus, deserve respect and compassion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is seen as a call to universal brotherhood and the practical application of spiritual principles in everyday life. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of recognizing the divine in every being, as a means to cultivate compassion, empathy, and service. He saw this recognition as a powerful tool for social reform and the eradication of inequalities, suggesting that once we see the Supreme in all, we cannot help but treat all beings with the utmost respect and kindness. S. Radhakrishnan, in a similar vein, interpreted this verse as a mandate for universalism and the rejection of sectarian and divisive tendencies, highlighting the importance of seeing the common, divine essence that underlies all existence. This approach not only enriches personal spiritual practice but also has profound implications for how we engage with the world around us, fostering a sense of global citizenship and co-responsibility.