s a eṣā mahatāṃ dharmaḥ yayā svenaātmanā ayaṃ ātmā tu śaktayā viśate saṃsāram । ātmānaṃ yasya nahnute yat-svāhamityeva tadāhamasmy iti nityam ॥ 38 ॥
“The great ones' dharma is this: with one's own self, the self verily, by its power, pervades the world; what one constantly asserts as 'I' and 'mine', that indeed is one's self.”
Structure
sā eṣā mahatām dharmaḥ yayā svena ātmanā ayaṃ ātmā tu śaktayā viśate saṃsāram ātmānam yasya nahnute yat svāham ity eva tad āham asmi iti nityam
sā eṣā mahatām dharmaḥ (this is the greatest duty) yayā (by which) ayaṃ ātmā (this Self) svena ātmanā (by its own Self) śaktayā (by the power) viśate (pervades) saṃsāram (the world) yasya (whose) ātmānam (Self) nahnute (denies) yat (what) svāham (I-ness) ity eva (just) tad (that) āham asmi (I am) iti (saying) nityam (always)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sā | sā | pronoun | nominative · feminine singular · feminine | this |
| eṣā | eṣā | pronoun | nominative · feminine singular · feminine | this |
| mahatām | mahatām | noun | genitive · plural · masculine | of the great ones |
| dharmaḥ | dharmaḥ | noun | nominative · singular · masculine | duty |
| yayā | yayā | pronoun | instrumental · feminine singular · feminine | by which |
| svena | svena | adjective | — | one's own |
| ātmanā | ātmanā | noun | instrumental · masculine singular · masculine | with one's own self |
| ayaṃ | ayaṃ | pronoun | nominative · masculine singular · masculine | this |
| ātmā | ātmā | noun | nominative · masculine singular · masculine | self |
| tu | tu | indeclinable | — | indeed |
| śaktayā | śaktayā | noun | instrumental · feminine singular · feminine | by one's power |
| viśate | viśate | verb | √viś · present · third | enters |
| saṃsāram | saṃsāram | noun | accusative · masculine singular · masculine | the cycle of birth and death |
| ātmānam | ātmānam | noun | accusative · masculine singular · masculine | self |
| yasya | yasya | pronoun | genitive · masculine singular · masculine | of whom |
| nā | nā | indeclinable | — | not |
| hnute | hnute | verb | √hū · present · third | calls |
| yat | yat | pronoun | nominative/neuter singular · neuter singular · neuter | what |
| svāham | svāham | indeclinable | — | I am that |
| ity | iti | indeclinable | — | saying |
| eva | eva | indeclinable | — | indeed |
| tad | tad | pronoun | nominative/neuter singular · neuter singular · neuter | that |
| āham | āham | pronoun | nominative · masculine singular · masculine | I |
| asmi | asmi | verb | √as · present · first | am |
| iti | iti | indeclinable | — | thus |
| nityam | nityam | indeclinable | — | always |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the great ones' dharma refers to the understanding that the self (ātman) is not limited to the individual ego but is, in fact, the ultimate reality (Brahman). Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes the non-dual nature of the self, stating that the self is not something that can be objectified or separated from the ultimate reality. The phrase 'svenaātmanā' (with one's own self) suggests a direct, intuitive understanding of the self, unmediated by external factors. This understanding is crucial for realizing the identity of the individual self (ātman) with the ultimate reality (Brahman), which is the central tenet of Advaita Vedānta. As Śaṅkarācārya notes in his commentary on the Brahma Sūtras, the self is not something that can be known through inference or scripture alone, but through direct experience. This verse, therefore, points to the importance of self-inquiry and the direct experience of the self, which is essential for realizing the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the individual self (jīva) and the supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the idea that the self is not independent but is, in fact, dependent on the Lord. The phrase 'svenaātmanā' suggests that the self can only be understood in relation to the Lord, and that true self-knowledge is possible only through devotion to the Lord. The verse also highlights the importance of surrendering one's ego and individual will to the Lord, which is a central theme in Vaiṣṇava theology. Madhvācārya, on the other hand, interprets the verse in the context of the distinction between the individual self and the Lord, emphasizing the importance of recognizing the individual self's limitations and dependence on the Lord. In both interpretations, the verse is seen as emphasizing the importance of devotion and surrender to the Lord, which is essential for achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant implications for contemporary life, as it highlights the importance of self-awareness and the recognition of one's true nature. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the idea that the self is not limited to the individual ego but is, in fact, a spark of the divine. He notes that the phrase 'svenaātmanā' suggests a direct, intuitive understanding of the self, which is essential for realizing one's true potential. This verse, therefore, points to the importance of self-inquiry and the cultivation of self-awareness, which is essential for achieving personal growth and transformation. S. Rādhākrishnan, in his writings on Indian philosophy, also emphasizes the universal and practical application of this verse, noting that the recognition of one's true nature is essential for achieving harmony and balance in life. The verse, therefore, has significant implications for contemporary spirituality and personal growth, as it highlights the importance of self-awareness and the recognition of one's true nature.