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Major Upaniṣads · 4.58
सर्वाणि भूतानि त्वेव त्वमेवेदं ब्रह्म त्वमेवेदं ब्रह्म

sarvāṇi bhūtāni tva eva tvam eva idaṃ brahma tvam eva idaṃ brahma

All beings are indeed You, and this Brahman is indeed You.

Structure

Padaccheda — word separation

sarvāṇi bhūtāni tva eva tvam eva idaṃ brahma tvam eva idaṃ brahma

Anvaya — prose reordering

sarvāṇi(all) these beingsbhūtāni(that) have come into existencetva evaYou alonetvam evaYou aloneidaṃthisbrahmaBrahmantvam evaYou aloneidaṃthisbrahmaBrahman

Word-by-Word Grammar

WordIASTTypeGrammarMeaning
sarvāṇisarvāṇiadjectiveall
bhūtānibhūtāninounnominative · plural · neuterbeings
tvatvapronounnominative · singular · neuteryou
evaevaindeclinableindeed
tvamtvampronounnominative · singular · neuteryou
evaevaindeclinableindeed
idaṃidaṃpronounnominative · singular · neuterthis
brahmabrahmanounnominative · singular · neuterBrahman
tvamtvampronounnominative · singular · neuteryou
evaevaindeclinableindeed
idaṃidaṃpronounnominative · singular · neuterthis
brahmabrahmanounnominative · singular · neuterBrahman

Scholarly Commentary

Advaita Vedānta(Ādi Śaṅkarācārya)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Praśnopaniṣad underscores the non-dual nature of reality, affirming that all beings (sarvāṇi bhūtāni) are indeed Brahman (tvam eva idaṃ brahma). Shankara, in his commentary on the Upaniṣads, emphasizes the importance of recognizing this ultimate identity between the individual self (ātman) and the universal self (Brahman). He reasons that if all beings are Brahman, then the distinctions we perceive are mere appearances, not reflecting the true, unchanging nature of reality. This verse, therefore, points to the brahman-ātman identity, encouraging the seeker to look beyond the ephemeral world and realize the timeless, spaceless essence that pervades all existence. Through this understanding, one achieves liberation from the cycle of birth and death, realizing the ultimate truth that 'I am Brahman' (Aham Brahmasmi).

Vaiṣṇava Tradition(Rāmānujācārya / Madhvācārya)

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a devotional emphasis, highlighting the intimate relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, for instance, would view this affirmation that all beings are indeed You (tvam eva) as a testament to the all-pervasive nature of the divine, underscoring the dependence of the jīva on Īśvara for its very existence. This verse, in the Vaiṣṇava perspective, encourages a deep sense of devotion and surrender to the ultimate reality, recognizing one's inherent connection with the divine. The realization that 'all beings are indeed You' fosters a sense of universal love and compassion, as one sees the divine presence in every being. This understanding, according to Madhvācārya, leads to a life of selfless service and devotion, ultimately aiming for liberation through the grace of the Lord.

Neo-Vedānta(Swami Vivekānanda / S. Rādhākrishnan)

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would interpret this verse as a call to recognize and realize the universal divine that resides within every being. He emphasized the practical application of this verse in everyday life, encouraging individuals to see the divine in all and to serve humanity as a means of worshiping the divine. In his lectures and writings, Vivekānanda often highlighted the importance of realizing one's true nature, which is divine, and thus, treating all beings with respect, love, and compassion. S. Rādhākrishnan, another influential figure, connected this verse to the universal human quest for meaning and unity. He saw this affirmation of the omnipresent Brahman as a foundation for global harmony and peace, reminding us that our individual identities are part of a larger, interconnected whole. This perspective inspires a way of life that values empathy, mutual respect, and the pursuit of knowledge and self-realization, leading to a more compassionate and enlightened world.

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