यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥
yasthu sarvANi bhUthAni AthmanyevAnupas’yathi|
sarvabhUtheshu chAthmAnam thatho na vijugupsathe||
पदविभाग
य: तु सर्वाणि भूतानि आत्मनि एव अनुपश्यति सर्वभूतेषु च आत्मानम् ततः न विजुगुप्सते
word meanings:
yastu = Whichever person having the knowledge of Brahman
anupas’yati = considers that
sarvANi bhUthAni = all entities
AtmanyevA = depend on the Brahman only
sarvabhUtheshu cha = and in all the entities
AtmAnam = Brahman is
anupas’yathi = seen as permeated
sah = that person having the knowledge of the Brahman
na vijugupsathe = will not have negative thinking
tatah = about those entities, which have Brahman as the soul
Whoever knows or considers that every entity starting from the four-faced Brahma to the static inanimate object in this universe is controlled by Brahman; and considers that since Brahman is present by his expansive power in all the entities to control and sustain them, all these entities have Brahman as their soul and is part of His domain, such a wise man – the brahmajnAni, will not consider any entity in this universe to be hate-worthy. He treats every entity as equal.
One starts to do sinful acts only after he turns to hate. As such it is very essential for the seeker to remove the hate from his mind. The hate towards other entities will be wiped out completely only when he starts to consider that every entity in the universe has Brahman as its soul.
This idea is the substance of this mantra. It appears as though the entire universe is in the Brahman and Brahman is in the universe. If that view is taken, it is faulty thinking due to the interdependency. So it should be considered that the universe is controlled by the Brahman, and Brahman enters every entity of the universe as the controller.
2. One who sees all animate and inanimate nature in the Supreme (for He exists outside them and is their support), and also sees the Supreme in all of them (for He exists in them, and is their controller from within), by this reason, he becomes free of fear and does not ever need to seek concealment.
One who perceives Sri Hari as being the sole independent entity and the motivator of all, has no fear of anyone, since he knows that all power belongs to the Lord only, not to any other.
3. Śaṅkarācārya explains the meaning of this mantra from the perspective of a Parivrājaka (परिव्राजक), a Sanyaasi who seeks liberation (Mumukṣu).
A renunciant who seeks liberation sees all beings and entities, from Avyakta (the unmanifest) to Sthāvara (immovable objects), as existing in the Ātman alone. He does not perceive anything as existing independently of the Ātman.
He also recognises the Ātman in all beings. This means that he sees the same Ātman as the inner Self of every entity.
Just as a person recognises the Self as the conscious witness of the body and its organs, the liberated seeker recognises that same Ātman as the Self of all beings.
This Ātman is:
- Nirguṇa – free from attributes.
- Kevala – pure and independent.
- Chetayitā – the conscious principle.
- Sākṣī – the witness of all thoughts and experiences.
The seeker realises that the very same Ātman, which is the witness and conscious principle in his own body, is also the Self of all beings, from the unmanifest to the immovable entities. He perceives no distinction in the essential nature of the Ātman.
One who sees the same pure, attribute-free Ātman in all beings and all beings in the Ātman does not develop hatred or aversion towards anything.
