māṃ hi pārtha vyayasāgara-mahābhūtāni
“For, O Pārtha, I am the eater and the end of all great elements.”
Structure
mām hi pārtha vyayasāgara mahābhūtāni
mām (me) hi (certainly) pārtha (Arjuna) mahābhūtāni (all beings) vyayasāgara (the vast expanse of creation and destruction)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| mām | mām | pronoun | accusative · singular · masculine | me |
| hi | hi | indeclinable | — | for |
| pārtha | pārtha | noun | nominative · singular · masculine | son of Prthā |
| vyayasāgara | vyayasāgara | compound | karmadhāraya · "vyayasa āgara" | ocean of expenditure |
| mahābhūtāni | mahābhūtāni | noun | accusative · plural · neuter | great elements |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, māṃ hi pārtha vyayasāgara-mahābhūtāni, Shankara interprets the term 'vyayasāgara' as the ocean of worldly transactions or the cycle of birth and death, emphasizing the non-dual reading that Brahman alone is the ultimate reality, and all else is transient. According to Shankara's commentary on the Brahma Sutras, the great elements (mahābhūtāni) are ultimately reducible to Brahman, underscoring the identity of the individual self (ātman) with the absolute reality (Brahman). This verse, therefore, supports the Advaitic view of non-duality, suggesting that all manifestations, including the material elements, are ephemeral and find their consummation in the eternal and unchanging Brahman. By citing 'mām hi pārtha' (For, O Pārtha), Shankara implies that the seeker should recognize the Self (ātman) as the essence of all existence, leading to the realization of the ultimate truth that 'I am Brahman' (Aham Brahmasmi).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as emphasizing the devotional relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, views 'vyayasāgara' as the ocean of worldly existence from which the Lord rescues the devotee. The 'mahābhūtāni' or great elements are seen as creations of the Lord, underscoring His role as the creator, sustainer, and destroyer of the universe. This verse, according to Rāmānujācārya, points to the dependence of all existence on the divine will, encouraging a sense of surrender (prapatti) to the Lord as the means to transcend the cycle of birth and death. Madhvācārya, in his Dvaita Vedānta, would further emphasize the distinction between the Lord and the individual souls, highlighting the former's role as the ultimate refuge and the latter's complete dependence on Him for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to recognize the universal and eternal essence that underlies all existence. He sees 'vyayasāgara' as a metaphor for the vast and dynamic universe, with 'mahābhūtāni' representing the fundamental principles or elements that govern it. According to Vivekānanda, this verse points to the inherent divinity in all beings and the interconnectedness of all existence, encouraging a sense of unity and harmony among all individuals. In his lectures on the Bhagavad Gītā, Vivekānanda emphasizes the practical application of such understanding, suggesting that recognizing the divine in all elements and in oneself leads to a life of service, compassion, and self-realization. S. Radhakrishnan, in a similar vein, underscores the universal message of this verse, seeing it as an affirmation of the ultimate reality that underlies all phenomena, and the human potential to realize this reality through self-effort and spiritual practice.