Bhagavad Gita Chapter 4, Verse 35

English Translation

Knowing which, O Pandava (Arjuna), you will not come under delusion again in this way, and through which you will see all beings without exception in the Self and also in Me.

Detailed Commentary

।।4.35।। Explanation: 'Yajjñātvā na punar mohamevaṁ yāsyasi Pāṇḍava' — In the previous verse, Bhagavān stated that great souls would impart Tatvajñāna to you; however, merely listening to the instruction does not lead to actual Bodha, that is, the experience of Svarūpa—'Śrutvāpi enaṁ veda na caiva kaścit' (Gita 2.29). Furthermore, no one can truly describe this actual Bodha, because it is beyond the mind, speech, and so forth. Therefore, it is attained only by oneself, when one gives importance to their Viveka. When Viveka is given importance, and Aviveka is eradicated, then that very Viveka transforms into actual Bodha and severs the connection with inertness (Jaḍatā). Once actual Bodha is attained, Moha never occurs again. In the first chapter of the Gita, Arjuna's Moha manifests as the apprehension that if all family members and relatives die in battle, who will offer Piṇḍa and Jala to them? If Piṇḍa and Jala are not offered, they will fall into Naraka. And how will the surviving women and children sustain themselves? After attaining Tatvajñāna, such Moha does not remain. When Bodha occurs, and the sense of 'I' and 'mine' with Saṁsāra ceases, then the question of Moha arising simply does not exist. 'Yena bhūtāni aśeṣeṇa drakṣyasyātmani' — As soon as Tatvajñāna is attained, one experiences that one's existence (Sattā) is all-pervading, and within that existence are infinite universes (Brahmāṇḍa). Just as a person awakened from a dream sees the dream-creation within themselves, similarly, upon attaining Tatvajñāna, one sees all beings within their own Self (Ātman). This very state is also described by the words 'Sarvabhūtāni cātmani' found in the twenty-ninth verse of the sixth chapter. 'Atho mayi' — Following the prevalent process of attaining Tatvajñāna, Bhagavān says that after acquiring Tatvajñāna methodically (through Śravaṇa, Manana, and Nididhyāsana) from a Guru, the sādhaka first sees all beings in their Svarūpa—this is the experience of the 'Tvam' pad (term). Then, they see that Svarūpa and all beings within the one Sacchidānandaghana Paramātma—this is the experience of the 'Tat' pad. Thus, they first experience 'Tvam' (Svarūpa) and then the unity of 'Tvam' with 'Tat' (the Paramātmatattva). Only one Brahman remains. In such a state, the triad of the seer (Draṣṭā), the seen (Dṛśya), and the act of seeing (Darśana) does not exist. However, from the perspective of people, looking at the भाव (state/feeling) that appears in the realized one's so-called inner instrument (Antaḥkaraṇa), Bhagavān says that they see everyone in Me. From a gross perspective (Sthūla Dṛṣṭi), there appears to be a difference between the ocean and its waves. Waves rise and merge within the ocean. But from a subtle perspective (Sūkṣma Dṛṣṭi), the ocean and waves do not have independent existence (Svatantra Sattā). Existence belongs only to the water element (Jalatattva). In the water element, there is neither ocean nor waves. Due to its connection with the earth, the ocean is also limited, and so are the waves; but the water element is not limited. Therefore, to see only the water element, instead of seeing the ocean and waves, is the true vision (Yathārtha Dṛṣṭi). Similarly, from a gross perspective, a difference appears between Saṁsāra, which is like an ocean, and bodies, which are like waves. Bodies arise and perish within Saṁsāra. But in reality, Saṁsāra and bodies do not have independent existence. Existence belongs only to the Paramātmatattva. In the Paramātmatattva, there is neither Saṁsāra nor bodies. Due to their connection with Prakṛti, Saṁsāra is also limited, and so are bodies; but the Paramātmatattva is not limited. Therefore, to see only the Paramātmatattva, instead of seeing Saṁsāra and bodies, is the true vision (Gita 13.27).