mayi sarvāṇi jīvasattvāni sattvaṃ ca jagato mayi|| 24 ||
“All living beings and the material world are existing in Me.”
Structure
mayi sarvāṇi jīva-sattvāni sattvaṃ ca jagataḥ mayi
mayi (in Me) sarvāṇi (all) jīva-sattvāni (living beings) jagataḥ (of the world) sattvaṃ (the existence) ca (and) mayi (in Me)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| mayi | mayi | pronoun | dative · singular · feminine | |
| sarvāṇi | sarvāṇi | adjective | — | |
| jīva | jīva | noun | nominative · singular · masculine | |
| sattvāni | sattvāni | noun | accusative · plural · neuter | all living beings |
| sattvaṃ | sattvaṁ | noun | accusative · singular · neuter | the essence |
| ca | ca | indeclinable | — | and |
| jagataḥ | jagataḥ | noun | ablative · singular · masculine | of the world |
| mayi | mayi | pronoun | locative · singular · feminine | in me |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that all living beings (jīvasattvāni) and the material world (jagataḥ) are inherently existing in the ultimate reality, Brahman. Shankara, in his commentary on the Bhagavad Gītā, interprets this verse as reinforcing the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal self (Brahman). He reasons that if all beings and the world exist in Brahman, then the distinctions we perceive are superficial, pointing to an underlying unity. This reading supports the central tenet of Advaita Vedānta: that the world and the individual selves are not separate entities but manifestations of the one, unchanging Brahman. By acknowledging this oneness, the seeker of truth can transcend the limits of the phenomenal world and realize the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the intimate relationship between the jīva (the individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary, highlights that the dependence of all living beings and the world on God signifies a relationship of inseparability, where the Lord is both the material and efficient cause of the universe. This verse is crucial in establishing the concept of 'śeṣa-śeṣin' (the lord and his belongings), where all existence is considered a property of the Divine. Madhvācārya, on the other hand, would emphasize the real distinction between the independent Lord and dependent souls and world, yet affirming their existence in Him as a matter of dependence and origination. This devotional reading encourages a bhakti (devotional) approach, where the recognition of God's omnipresence and the dependence of all on Him fosters a deep sense of reverence and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, interpret this verse as a call to recognize the universal and the divine in every aspect of existence. Vivekānanda, in his lectures, often emphasized the practical implications of such a realization, encouraging individuals to see the world and all its inhabitants as interconnected and sacred. He believed that acknowledging this oneness could inspire compassion, service, and a sense of responsibility towards all living beings. Radhakrishnan, with his philosophical inclination, connected this verse to the idea of the universal self, suggesting that the realization of the self's true nature as part of the universal is essential for individual and societal transformation. In contemporary life, this verse can inspire ecological awareness, social harmony, and a deeper appreciation for the intrinsic value of all life, serving as a spiritual foundation for addressing global challenges and promoting a culture of peace and understanding.