yastu sarvāṇi bhūtāni ātmani paśyati sarvabhūteṣu cātmānam |
“But he who sees inaction in action, and action in inaction”
Structure
yaḥ tu sarvāṇi bhūtāni ātmani paśyati sarva bhūteṣu ca ātmānam
yaḥ (who) tu (indeed) sarvāṇi (all) bhūtāni (beings) ātmani (in oneself) paśyati (sees) sarva (all) bhūteṣu (beings) ca (and) ātmānam (Self) paśyati (sees)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| tu | tu | indeclinable | — | indeed, surely |
| sarvāṇi | sarvāṇi | adjective | — | all |
| bhūtāni | bhūtāni | noun | accusative · plural · neuter | beings |
| āṭmani | ātmani | noun | locative · singular · masculine | in oneself |
| paśyati | paśyati | verb | √paś · laṭ-present · third | sees |
| sarva | sarva | adjective | — | all |
| bhūteṣu | bhūteṣu | noun | locative · plural · masculine | in all beings |
| ca | ca | indeclinable | — | and |
| ātmānam | ātmānam | noun | accusative · singular · masculine | himself |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, implying that the Self (ātman) is omnipresent and all-pervading. According to Shankara, the Self is not limited to the individual body but is the essence of all beings (sarvabhūteṣu cātmānam). In his commentary on the Bhagavad Gītā, Shankara emphasizes that the yogi who has attained this vision of oneness sees the universe as a unified whole, where all distinctions and dualities are transcended. This vision is rooted in the understanding that the ultimate reality, Brahman, is the unchanging and immutable essence that underlies all existence. By seeing all beings in the Self and the Self in all beings, the yogi realizes the identity of Brahman and ātman, achieving liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya): This verse is interpreted by Rāmānujācārya as a description of the devoted soul's (jīva) relationship with the Supreme Lord (Īśvara). The jīva, having realized its inherent dependence on Īśvara, sees the Lord's presence in all beings and all beings in the Lord. This is in line with Rāmānujācārya's visiṣṭādvaita, or qualified non-dualism, where the jīva and the world are seen as attributes or modes of the Supreme Being. The verse thus underscores the importance of devotion (bhakti) in realizing the ultimate unity of the jīva and Īśvara, while maintaining their distinctness. Rāmānujācārya's commentary highlights the role of divine grace in facilitating this vision, emphasizing the jīva's total dependence on Īśvara for self-realization.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda interprets this verse as a call to universal empathy and compassion, emphasizing the practical application of non-dualism in everyday life. In his lectures, Vivekānanda often cited this verse to illustrate the importance of recognizing the divine in every being, thereby fostering a sense of unity and solidarity among all humans. He saw this vision as essential for overcoming social and economic inequalities, promoting a sense of global citizenship, and inspiring selfless service to humanity. By seeing the Self in all beings, the individual cultivates a profound sense of interconnectedness, leading to a more compassionate and harmonious world. Vivekānanda's interpretation thus highlights the verse's relevance to contemporary issues, such as social justice, environmental sustainability, and global peace.