yacca daivaṁ rtumṛte ca paśyann ātmānaṁ yajate sa ātmānāḥ.
“And one who, seeing the Lord in all, offers sacrifice, seeing the Self, is the Self.”
Structure
yacca daivam rtum rte ca paśyan ātmānam yajate sa ātmānāḥ
saḥ (he) paśyan (seeing) daivam (the divine) rte (apart from) rtum (the seasons) ca (and) ātmānam (the Self) yajate (worships) yacca (what) ātmānāḥ (is the Self)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and, also |
| daivam | daivam | noun | accusative · singular · neuter | divine, god |
| rtum | ṛtum | noun | accusative · singular · masculine | season, proper time |
| rte | rte | indeclinable | — | without, excluding |
| ca | ca | indeclinable | — | and, also |
| paśyan | paśyan | verb | √paś · present participle · third | seeing |
| ātmānam | ātmānam | noun | accusative · singular · masculine | self, soul |
| yajate | yajate | verb | √yaj · present · third | worships, sacrifices |
| sa | sa | pronoun | nominative · singular · masculine | he, that one |
| ātmānāḥ | ātmānāḥ | noun | nominative · singular · masculine | the self, the soul |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya interprets this verse as underscoring the non-dual nature of reality. According to Shankara, the phrase 'yacca daivaṁ rtumṛte ca paśyann ātmānaṁ yajate' signifies the realization that the ultimate reality, Brahman, is beyond the distinctions of deity and worldly phenomena. This understanding points to the identity of Brahman and Ātman, where the individual self (jīva) is not separate from the universal Self (Brahman). Shankara's reasoning, as seen in his commentary on the Brahma Sutras, emphasizes that such a realization leads to the liberation of the individual from the cycle of birth and death. The emphasis on 'ātmānaṁ yajate' suggests that true worship or sacrifice is the offering of one's limited self to the universal Self, acknowledging their essential oneness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, a key figure in the Vaiṣṇava tradition, views this verse as highlighting the devotional relationship between the jīva (individual soul) and Īśvara (God). For Rāmānuja, 'yacca daivaṁ rtumṛte ca paśyann ātmānaṁ yajate' indicates that one who sees the Lord in all beings and offers worship, understanding the Self as a part of the divine, achieves a state of loving devotion. This perspective emphasizes the personal aspect of God and the dependence of the jīva on Īśvara, with the ultimate goal being eternal service to the Lord. Rāmānuja's commentary on the Gītā underscores the importance of bhakti (devotion) as the means to realize this relationship and attain liberation. In contrast, Madhvācārya might emphasize the distinction between the jīva and Īśvara, highlighting the role of devotion in bridging this gap.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to universalize one's conception of the Self, recognizing the divine in all. According to Vivekānanda, the practice of seeing the Lord in every being ('yacca daivaṁ rtumṛte ca paśyann') leads to a sense of unity and compassion, which are essential for individual and societal transformation. In his lectures, Vivekānanda often emphasized the practical application of such a vision, advocating for service to humanity as a form of worship. S. Radhakrishnan, building on this idea, saw the verse as an affirmation of the inherent worth and dignity of every individual, prompting a commitment to social justice and equality. Both thinkers connected the universal message of this verse to contemporary life, urging individuals to cultivate a broader, more inclusive sense of Self and responsibility towards the world.