sarve ramanate prāṇinaḥ sukham ca te paryupasthite
“All living creatures enjoy themselves when happiness is present.”
Structure
sarve prāṇinaḥ ramanate te sukham ca paryupasthite
sarve prāṇinaḥ (all living beings) ramanate (play, enjoy) te (that, those) paryupasthite (when present) sukham ca (happiness and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sarve | sarve | noun | nominative · plural · masculine | all |
| prāṇinaḥ | prāṇinaḥ | noun | nominative · plural · masculine | living beings |
| ramanate | ramanate | verb | √raṇ · laṭ-present · third | delight |
| te | te | pronoun | nominative · plural · masculine | they |
| sukham | sukham | noun | accusative · singular · neuter | happiness |
| ca | ca | indeclinable | — | and |
| paryupasthite | paryupasthite | verb | √upa-sthā · laṭ-present · third | are present |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'sarve ramanate prāṇinaḥ sukham ca te paryupasthite,' suggests the non-dual nature of reality where all living beings (prāṇinaḥ) are united in their pursuit of happiness. According to Shankara, the ultimate reality, Brahman, is the source of all happiness. The phrase 'sukham ca te paryupasthite' indicates that when happiness is present, all creatures experience it, pointing to the inherent blissful nature of the Self (Ātman). Shankara's commentary on the Brihadaranyaka Upanishad (2.5.19) highlights the idea that the Self is the essence of all beings, and this verse supports that notion by showing how the presence of happiness affects all living creatures uniformly, thus underscoring the brahman-ātman identity. This understanding leads to the realization that the distinctions between individuals are superficial, and at the core, all beings are connected through their shared pursuit of happiness, which is essentially the pursuit of their true, blissful nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as emphasizing the dependence of all jīvas (living entities) on Īśvara (the Lord) for their happiness. Rāmānujācārya, in his commentary on the Bhagavad Gita, notes that the ultimate source of happiness is the grace of the Lord, and when this grace is upon the jīvas, they experience bliss. The phrase 'sarve ramanate' indicates the universal nature of this happiness, implying that it is not confined to a select few but is available to all who turn towards the Lord. This understanding resonates with the concept of 'prapatti' or self-surrender, where the jīva surrenders to the will of the Lord, leading to a state of complete dependence and, consequently, happiness. Madhvācārya's Dvaita Vedānta also emphasizes the role of the Lord in bestowing happiness, suggesting that the happiness experienced by all creatures is a manifestation of the Lord's grace, thus establishing a devotional relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the universal human aspiration for happiness and its significance in our lives. Swami Vivekānanda, in his lectures on the Bhakti Yoga, emphasized that true happiness can only be achieved when one realizes their true nature, which is divine. The phrase 'sarve ramanate prāṇinaḥ sukham ca te paryupasthite' underscores the idea that happiness is not something external but an inherent quality of our being, which becomes apparent when we are in tune with our inner Self. S. Radhakrishnan, in his writings, highlighted the importance of integrating spiritual values into daily life, suggesting that the pursuit of happiness is not merely a personal quest but has wider social implications. This verse, therefore, can be seen as advocating for a holistic approach to life, where the pursuit of individual happiness contributes to the greater good of society, reflecting the Neo-Vedānta emphasis on the practical application of spiritual principles in contemporary life.