{"data":{"canonicalRef":"gita.4.35","workId":"gita","work":"gita","edition":"gita-standard-700","corpusVersion":"gita-1.0.0-rc.1","chapter":4,"verse":35,"speaker":"Krishna","representations":{"devanagari":"यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।\nयेन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ॥","iast":"yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava\nyena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi","english":"Having learnt that, O son of Pāṇḍu! you will not again fall thus into delusion and by means of it, you will see all beings, without exception, first in yourself, and then in me."},"translation":{"translator":"Kashinath Trimbak Telang","editionYear":1882,"status":"machine-aligned; two human reviews pending","alignmentConfidence":0.319},"variants":[],"provenance":[{"sourceId":"vedic-scriptures","locator":"BG4.35","role":"Devanagari and IAST digital witness"},{"sourceId":"telang-1882","locator":"Chapter 4; aligned against BG4.35","role":"English translation witness"}],"review":{"transcription":"machine-cross-checked","firstHumanReview":"pending","secondHumanReview":"pending","releaseEligible":false},"checksum":"f8c704dba82c81a943098082446a3c25eeb5adf99af40f411fef1a3680fde574","commentaries":[{"id":"prabhupada-ec:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"The result of receiving knowledge from a self-realized soul, or one who knows things as they are, is learning that all living beings are parts and parcels of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. The sense of an existence separate from Kṛṣṇa is called māyā ( mā – not, yā – this). Some think that we have nothing to do with Kṛṣṇa, that Kṛṣṇa is only a great historical personality and that the Absolute is the impersonal Brahman. Factually, as it is stated in the Bhagavad-gītā , this impersonal Brahman is the personal effulgence of Kṛṣṇa. Kṛṣṇa, as the Supreme Personality of Godhead, is the cause of everything. In the Brahma-saṁhitā it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes. Even the millions of incarnations are only His different expansions. Similarly, the living entities are also expansions of Kṛṣṇa. The Māyāvādī philosophers wrongly think that Kṛṣṇa loses His own separate existence in His many expansions. This thought is material in nature. We have experience in the material world that a thing, when fragmentally distributed, loses its own original identity. But the Māyāvādī philosophers fail to understand that absolute means that one plus one is equal to one, and that one minus one is also equal to one. This is the case in the absolute world. For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not different from Him. The bodily difference of the living entities is māyā, or not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Kṛṣṇa. The whole teaching of the Gītā is targeted toward this end: that a living being, as Kṛṣṇa’s eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an identity apart from Kṛṣṇa is called māyā. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion. One can acquire such pure knowledge only from the bona fide spiritual master and thereby avoid the delusion that the living entity is equal to Kṛṣṇa. Perfect knowledge is that the Supreme Soul, Kṛṣṇa, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity. Thus, under different standards of material identity, they become forgetful of Kṛṣṇa. When, however, such deluded living entities become situated in Kṛṣṇa consciousness, it is to be understood that they are on the path of liberation, as confirmed in the Bhāgavatam (2.10.6): muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Liberation means to be situated in one’s constitutional position as an eternal servitor of Kṛṣṇa (Kṛṣṇa consciousness).","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/prabhu/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"4b6cfe959b8289280820f9a1063c3a899f928c2cb79447d21ff5e502986fbb7d","corpusVersion":"gita-commentaries-0.2.0"},{"id":"prabhupada-et:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/prabhu/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"0b82920cf9ef027226997320c6fe32b29c99f4b49c6e027667fa8bfc6efdd828","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-sc:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.34 4.35।।तद्विद्धीति। यज्ज्ञात्वेति। तच्च ज्ञानं प्रणिपातेन भक्त्या परिप्रश्नेन ऊहापोहतर्कवितर्कादिभिः सेवया अभ्यासेन जानीहि। यतः एवंभूतस्य तव ज्ञानिनः निजा एव संवित्तिविशेषानुगृहीता इन्द्रियविशेषाः तत्त्वम् उप समीपे देक्ष्यन्ति प्रापयिष्यन्ति। तथाहि ते तत्त्वमेव दर्शयन्तीति तत्त्वदर्शिनः। उक्तं हि योग एव योगस्योपाध्यायः इति।ऋतंभरा तत्र प्रज्ञा (Y S I 48 ) इति च।अन्ये ज्ञानिनः पुरुषा इति व्याख्यायमाने भगवान् स्वयं यत् उपदिष्टवान् तदसत्यमित्युक्तं स्यात्। अथवा एवमभिधाने (S. अभिधानेन च) प्रयोजनम् अन्येऽपि लोकाः प्रणिपातादिना ज्ञानिभ्यो ज्ञानं गृह्णीयुः न यथाकथंचित् इति समयप्रतिपादनम्।आत्मनि मयि मत्स्वरूपतां यति (S K प्राप्ते) आत्मनि इति सामानाधिकरण्यम्। अथोशब्दः पादपूरणे। आत्मना ईश्वरस्य साम्ये कोऽपि विशेष उक्तः। असाम्ये विकल्पार्थानुपपत्तिः।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/abhinav/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"de9825f6e4e60f6d56c25ffb7deaa6dbd0ae8676bec1e0e0392ced23f3fa4810","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-et:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.34-35 Tat etc. Yaj=jnatva etc. This : the knowledge. By prostration : by devotion. By iniry : by the consideration of pros and cons, by good reasoning etc. By service : by practice. You should learn [this], For, those that are endowed with knowledge i.e., your own different sense-organs, that are exceedingly favoured by consciousness, will point out nearby i.e., will lead the truth to you if you remain practising in the said manner. For this, it has been said that they (sense-organs) are capable of showing the truth i.e., they show nothing but the truth. That has been said :\n'The Yoga alone is the teacher of Yoga [practice]'\nand\n'On [reaching] that [seeded Yoga] [there arises] an\ninsight, truth-bearing' (YS, I, 48).\nIf 'those that are endowed with knowledge' is interpreted to mean 'other wise persons', then it would amount to say that what the Bhagavat Himself had taught is untruth. Or, the purpose of saying in this manner may be to teach a conventional rule : Other persons too should learn from the men of wisdom only by prostration etc., and not by any other means.\nThe [locatives] atmani 'in your Self' and mayi 'in Me' are in the same-case-relationship, and they mean 'in your Soul that has attained (realised Its) identity with Me'. Atho is an expletive. In order to established the [total] sameness (identity) of the Absolute with the [individual] Self, a certain characteristic mark [of the two], is mentioned [here]. If the non-sameness (non-identity) [of these two] is intended, then the meanings 'choice' etc., [of atho] have no relevance here.\nSaying that 'the sin also perishes' in the first verse [of following two], in order to clarify the earlier statement 'all actions, leaving no bit, [meet their end in knowledge' - verse 33 above]; indicating, by 'all actions' - in the second verse-that the suggested meaning of 'leaving no bit (verse 33)' is 'not even a bit of mental impression [of actions] survives'; [the Lord] explains-","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/abhinav/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"6912055f29a591f31d25670ba1d8579b230055da3d85548b1a20b90e2a02537f","corpusVersion":"gita-commentaries-0.2.0"},{"id":"dhanapati-sc:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"dhanapati","author":"Dhanapati","editionId":"dhanapati-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.35।।ज्ञानफलमाह यदिति। यत्तैरुपदिष्टं ज्ञानं ज्ञात्वा लब्धवा। यत्तु यच्चिन्मात्रस्वरुपं ब्रह्म ज्ञात्वेति तन्न। पूर्वप्रस्तुतज्ञानपरामर्शेनार्थसंभवे यच्छब्देनाप्रस्तुतपरामर्शस्यान्याय्यत्वात्। एवमिदानीमिव पुनर्मोहं न यास्यसि न प्राप्स्यसि। किंच न केवलं स्वसंबन्धिनिबन्धमेव मोहं यास्यस्यपि तु सर्वभूतनिबन्धनमित्याह। येन ज्ञानेनाशेषेण सर्वाणि भूतानि ब्रह्मादिस्तम्बपर्यन्तानि मयि प्रत्यगात्मनि कल्पितानीति स्वस्मिन्साक्षाद्द्रक्ष्यसि अथो अयि वासुदेवे परमेश्वरे चेमानीति प्रत्यगात्मैकत्वं सर्ववेदान्तेषु प्रसिद्धंद्रक्ष्यसीत्यर्थः। अथो अनन्तरमात्मानं मयि परमात्मन्यभेदेनेति वा। अस्मिपक्षेऽध्याहारदोषः परिहर्तव्यः। यद्वाथो अपिच येन ज्ञानेन भूतान्यात्मनि मयि त्वंपदलक्ष्यार्थादनन्यभूते इति अस्मिन्पक्षे सति संभवेऽथोशब्दस्य दूरान्वयोऽयुक्त इति ध्येयम्। पाण्डवेति संबोधयन् यथाधुनाऽहं पाण्डुपुत्र एते मदीया इत्यहंकारममकाराभ्यां मोहं गतोऽसि तथा ज्ञानं तन्मूलोच्छेदकं लब्ध्वा न यास्यसीति द्योतयति।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/dhan/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"ffe77dcd71efa493280435edeeb8eb8f94692d0a2b6e4dccbf34f9b0088a2eb7","corpusVersion":"gita-commentaries-0.2.0"},{"id":"s-sankaranarayan-et:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"s-sankaranarayan","author":"Dr. S. S. Sankaranarayan","editionId":"s-sankaranarayan-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.35. By knowing which you shall not get deluded once again in this manner, O son of Pandu; and by which means you shall see all beings without exception in [your] Self i.e., in Me.","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/san/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"15c0b85f26246fb77e4ee7258174d76bcc0fdc40a8e2e52c8c186c13ce5405ca","corpusVersion":"gita-commentaries-0.2.0"},{"id":"jayatirtha-sc:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"jayatirtha","author":"Jayatīrtha","editionId":"jayatirtha-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.35।।येन भूतानि इत्यस्य येन मोहेन सर्वाणि भूतान्यात्मनि स्वस्मिन्नथो मयि च द्रक्ष्यसीत्यन्यथाप्रतीतिनिरासार्थमाह येनेति। आत्मभूते सर्वान्तर्यामिणि। द्रक्ष्यसीत्येतत्पश्यसीति व्याख्यातं इदानीमपि ज्ञान्येवेति ज्ञापयितुम्।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/jaya/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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human review pending","checksum":"7d65892289e0313a90ce610c1702b09e4b8c3d4a5682c7521eeb6dd674a94f5a","corpusVersion":"gita-commentaries-0.2.0"},{"id":"purushottama-sc:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"purushottama","author":"Puruṣottamajī","editionId":"purushottama-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.35।।एवमुपदिष्टज्ञानेन मोहो न भवत्येवेत्याह यदिति। हे पाण्डव यत् उपदिष्टज्ञानात्मकं मत्स्वरूपं ज्ञात्वा पुनरेवं भूयः प्रश्नादिरूपं (मोहं) न यास्यसि न प्राप्स्यसि। अथो एतदनन्तरं मोहाभावानन्तरं येन ज्ञानेन भूतानि कारणरूपाणि जीवात्मकानि च अशेषेण जगद्रूपेण आत्मनि मयि आत्मरूपे मयि द्रक्ष्यसि।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/puru/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"7a89c3073efed2da1e57716e1fab4991c60ff195ad4565b7ececd9514f074d62","corpusVersion":"gita-commentaries-0.2.0"},{"id":"ramanuja-sc:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"ramanuja","author":"Rāmānuja","editionId":"ramanuja-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.35।।यद ज्ञानं ज्ञात्वा पुनः एवं देहाद्यात्माभिमानरूपं तत्कृतं ममताद्यास्पदं च मोहं न यास्यसि येन देवमनुष्याद्याकेरण अननुसंहितानि सर्वाणि भूतानि स्वात्मनि एव द्रक्ष्यसि यतः तव अन्येषां च भूतानां प्रकृतिवियुक्तानां ज्ञानैकाकारतया साम्यम्। प्रकृतिसंसर्गदोषविनिर्मुक्तम् आत्मस्वरूपं सर्वं समम् इति च वक्ष्यते निर्दोषं हि समं ब्रह्म (गीता 5।19) इति।अथो मयि सर्वाणि भूतानि अशेषेण द्रक्ष्यसि मत्स्वरूपसाम्यात् च परिशुद्धस्य सर्वस्य आत्मवस्तुनः।इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः (गीता 14।2) इति हि वक्ष्यतेतथा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति (मु0 उ0 3।1।3) इत्येवमादिषु नामरूपविनिर्मुक्तस्य आत्मवस्तुनः परं स्वरूपसाम्यम् अवगम्यते अतः प्रकृतिविनिर्मुक्तं सर्वम् आत्मवस्तु परस्परं समं सर्वेश्वरेण च समम्।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/raman/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"dbac09dd19298f492da71498368fb563a79dc1c7e058b15f862b7a4be359de71","corpusVersion":"gita-commentaries-0.2.0"},{"id":"ramanuja-et:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"ramanuja","author":"Rāmānuja","editionId":"ramanuja-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.35 Having which knowledge, you will not again fall into this delusion of mistaking the body etc., for the self, which is the cause of possessiveness etc. By this (knowledge) you will see in yourself all the beings which appear in diversity of forms such as gods, men etc.; for between you and other beings there is eality of nature when freed from the hold of Prakrti, as your self and all other selves have the form of knowledge as fas as their essence is concerned. Sri Krsna will later on instruct that the nature of the self, dissociated from the evil of contact with Prakrti, is eal in all beings. 'For faultless Brahman (individual self) is alike everywhere; therefore, abide in Brahman' (5.19). And then you will see all beings without any exception in Me, because of the similarity of nature of the pure selves with one another and with My nature. For Sri Krsna will teach later on:\n'Resorting to this knowledge and partaking of My nature' (14.5). So the euality of the selves, devoid of name and form, with the nature of the Supreme, is known from the texts like: 'Then the wise, shaking off good and evil, stainless, attain supreme eality' (Mun. U., 3.1.3). Therefore all selves dissociated from Prakrti are eal in nature to one another and eal in nature to the Lord of all. [The idea is that blissfulness is the basic nature of all selves. Blissfulness (Ananda) is the nature of the Supreme Being also. Eality contemplated is in this respect only, but not in power of creation, which belongs only to Isvara]","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/raman/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"e6d2694462cc09ec923023c4e1b370808fd4a72563dc67b471bd5943707aef84","corpusVersion":"gita-commentaries-0.2.0"},{"id":"purohit-swami-et:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"purohit-swami","author":"Shri Purohit Swami","editionId":"purohit-swami-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.35 Having known That, thou shalt never again be confounded; and, O Arjuna, by the power of that wisdom, thou shalt see all these people as if they were thine own Self, and therefore as Me.","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/purohit/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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human review pending","checksum":"ab97f0f066367f6509ba05633c81b0ac1bd279e6b188847dbec224eb8b6255b9","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-gambirananda-et:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"swami-gambirananda","author":"Swami Gambirananda","editionId":"swami-gambirananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.35 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.","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/gambir/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"bbdf5b68696c7a753bf8cf922546e4ac335c5ec57c8168f0d5f51c14f7eb127b","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-hc:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-hc","fieldCode":"hc","language":"hi","script":"Deva","contentType":"commentary","content":"।।4.35।। व्याख्या--'यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव'--पूर्वश्लोकमें भगवान्ने कहा कि वे महापुरुष तेरेको तत्त्वज्ञानका उपदेश देंगे; परन्तु उपदेश सुननेमात्रसे वास्तविक बोध अर्थात् स्वरूपका यथार्थ अनुभव नहीं होता--'श्रुत्वाप्येनं वेद न चैव कश्चित्' (गीता 2। 29) और वास्तविक बोधका वर्णन भी कोई कर नहीं सकता। कारण कि वास्तविक बोध करण-निरपेक्ष है अर्थात् मन, वाणी आदिसे परे है। अतः वास्तविक बोध स्वयंके द्वारा ही स्वयंको होता है और यह तब होता है, जब मनुष्य अपने विवेक (जड-चेतनके भेदका ज्ञान) को महत्त्व देता है। विवेकको महत्त्व देनेसे जब अविवेक सर्वथा मिट जाता है, तब वह विवेक ही वास्तविक बोधमें परिणत हो जाता है और जडतासे सर्वथा सम्बन्ध-विच्छेद करा देता है। वास्तविक बोध होनेपर फिर कभी मोह नहीं होता।गीताके पहले अध्यायमें अर्जुनका मोह प्रकट होता है कि युद्धमें सभी कुटुम्बी, सगे-सम्बन्धी लोग मर जायँगे तो उन्हें पिण्ड और जल देनेवाला कौन होगा? पिण्ड और जल न देनेसे वे नरकोंमें गिर जायँगे। जो जीवित रह जायँगे, उन स्त्रियोंका और बच्चोंका निर्वाह और पालन कैसे होगा? आदि-आदि। तत्त्वज्ञान होनेके बाद ऐसा मोह नहीं रहता। बोध होनेपर जब संसारसे मैं-मेरेपनका सम्बन्ध नहीं रहता, तब पुनः मोह होनेका प्रश्न ही नहीं रहता।'येन भूतान्यशेषेण द्रक्ष्यस्यात्मनि'--तत्त्वज्ञान होते ही ऐसा अनुभव होता है कि मेरी सत्ता सर्वत्र परिपूर्ण है और उस सत्ताके अन्तर्गत ही अनन्त ब्रह्माण्ड हैं। जैसे स्वप्नसे जगा हुआ मनुष्य स्वप्नकी सृष्टिको अपनेमें ही देखता है, ऐसे ही तत्त्वज्ञान होनेपर मनुष्य सम्पूर्ण प्राणियों (जगत्) को अपनेमें ही देखता है। छठे अध्यायके उन्तीसवें श्लोकमें आये 'सर्वभूतानि चात्मनि' पदोंसे भी इसी स्थितिका वर्णन किया गया है।'अथो मयि'--तत्त्वज्ञान प्राप्त करनेकी जो प्रचलित प्रक्रिया है, उसीके अनुसार भगवान् कह रहे हैं कि गुरुसे विधिपूर्वक (श्रवण, मनन और निदिध्यासनपूर्वक) तत्त्व-ज्ञान प्राप्त करनेपर साधक पहले अपने स्वरूपमें सम्पूर्ण प्राणियोंको देखता है--यह 'त्वम्' पदका अनुभव हुआ, फिर वह स्वरूपको तथा सम्पूर्ण प्राणियोंको एक सच्चिदानन्दघन परमात्मामें देखता है-- यह 'तत्' पदका अनुभव हुआ। इस तरह उसको पहले 'त्वम' (स्वरूप) का और फिर 'तत्' (परमात्मतत्त्व) के साथ 'त्वम्' की एकताका अनुभव हो जाता है। एक ब्रह्म-ही-ब्रह्म शेष रह जाता है। ऐसी अवस्थामें द्रष्टा, दृश्य और दर्शन--ये तीनों ही नहीं रहते। परन्तु लोगोंकी दृष्टिमें उसके अपने कहलानेवाले अन्तःकरणमें जो भाव दीखता है, उसको लेकर ही भगवान् कहते हैं कि वह सबको मेरेमें देखता है।\nस्थूल दृष्टिसे समुद्र और लहरोंमें भिन्नता दीखती है। लहरें समुद्रमें ही उठती और लीन होती रहती हैं। परन्तु सूक्ष्म दृष्टिसे समुद्र और लहरोंकी स्वतन्त्र सत्ता नहीं है। सत्ता केवल एक जल-तत्त्वकी ही है। जलतत्त्वमें न समुद्र है न लहरें। पृथ्वीसे सम्बन्ध होनेके कारण समुद्र भी सीमित है और लहरें भी; परन्तु जल-तत्त्व सीमित नहीं है। अतः समुद्र और लहरोंको न देखकर एक जल-तत्त्वको देखना ही यथार्थ दृष्टि है। इसी तरह संसाररूप समुद्र और शरीररूप लहरोंमें भिन्नता दीखती है। शरीर संसारमें ही उत्पन्न और नष्ट होते रहते हैं। परन्तु वास्तवमें संसार और शरीर-समुदायकी स्वतन्त्र सत्ता नहीं है। सत्ता केवल परमात्मतत्त्वकी ही है। परमात्मतत्त्वमें न संसार है, न शरीर। प्रकृतिसे सम्बन्ध होनेके कारण संसार भी सीमित है और शरीर भी। परन्तु परमात्मतत्त्व सीमित नहीं है। अतः संसार और शरीरोंको न देखकर एक परमात्मतत्त्वको देखना ही यथार्थ दृष्टि है (गीता 13। 27)।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/rams/hc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"b168c290cf0b5c2a33fed117e50021da9544030e1541fc8ef9e1d281b18a45cb","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-ht:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।4.35।। जिस- (तत्त्वज्ञान-) का अनुभव करनेके बाद तू फिर इस प्रकार मोहको नहीं प्राप्त होगा, और हे अर्जुन ! जिस- (तत्त्वज्ञान-) से तू सम्पूर्ण प्राणियोंको निःशेषभावसे पहले अपनेमें और उसके बाद मुझ सच्चिदानन्दघन परमात्मामें देखेगा।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/rams/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"7ab6a2b3d1bfc87da09e9b9727243d78d1e80fffcfddbc5df84809c35b787410","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-ec:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"4.35 यत् which? ज्ञात्वा having known? न not? पुनः again? मोहम् delusion? एवम् thus? यास्यसि will get? पाण्डव O Pandava? येन by this? भूतानि beings? अशेषेण all? द्रक्ष्यसि (thou) shalt see? आत्मनि in (thy) Self? अथो also? मयि in Me.Commentary That? the knowledge of the Self mentioned in the previous verse? that is to be learnt from the Brahmanishtha Guru through prostration? estioning and service. When you acire this knowledge you will not be again subject to confusion or error. You will behold that underlying basic unity. You will behold or directly cognise through internal experience or intuition that all beings from the Creator down to a blade of grass exist in your own Self and also in Me. (Cf.IX.15XVIII.20)","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/siva/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"a8e5b7447524acdde3c1121b7eb6c769a2d1055f411945cb2d8645c5898f09f7","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-et:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.35 Knowing ï1thatï1 thou shalt not, O Arjuna, again get deluded like this; and by that thou shalt see all beings in thy Self and also in Me.","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/siva/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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Besides, yena, through which Knowledge; draksyasi, you will see directly; bhutani, all beings; asesena, without exception, counting from Brahma down to a clump of grass; atmani, in the Self, in the innermost Self, thus-'These beings exist in me' ; and atha, also; see that these are mayi. in Me, in Vasudeva, the supreme Lord. The purport is, 'You will realize the identity of the individual Self and God, which is well known in the Upanisads.'\nMoreover, the greatness of this Knowledge is:","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/sankar/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"81da85d3ea6453e19ffe9142bd6fb03b998a7999a65f988a7ad0f981fcc1875d","corpusVersion":"gita-commentaries-0.2.0"},{"id":"shankaracharya-ht:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"shankaracharya","author":"Śaṅkarācārya","editionId":"shankaracharya-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।4.35।।ऐसा होनेपर यह कहना भी ठीक है हे पांडव उनके द्वारा बतलाये हुए जिस ज्ञानको पाकर फिर तू इस प्रकार मोहको प्राप्त नहीं होगा जैसे कि अब हो रहा है। तथा जिस ज्ञानके द्वारा तू सम्पूर्णतासे सब भूतोंको अर्थात् ब्रह्मासे लेकर स्तम्बपर्यन्त समस्त प्राणियोंको यह सब भूत मुझमें स्थित हैं इस प्रकार साक्षात् अपने अन्तरात्मामें ही देखेगा और मुझ वासुदेव परमेश्वरमें भी इन सब भूतोंको देखेगा। अर्थात् सभी उपनिषदोंमें जो जीवात्मा और ईश्वरकी एकता प्रसिद्ध है उसको प्रत्यक्ष अनुभव करेगा।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/sankar/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"93681e25373653c1d1c984cf70b382c7b8b94b4f26a351c01a46e03bfd31475b","corpusVersion":"gita-commentaries-0.2.0"},{"id":"sridhara-svamin-sc:source:4.35","canonicalRef":"gita.4.35","chapter":4,"verse":35,"authorId":"sridhara-svamin","author":"Śrīdhara Svāmin","editionId":"sridhara-svamin-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.35।। ज्ञानफलमाह यज्ज्ञात्वेतिसार्धैस्त्रिभिः। यज्ज्ञानं ज्ञात्वा प्राप्य पुनर्बन्धुवधादिनिमित्तं मोहं न प्राप्स्यसि। तत्र हेतुः। येन ज्ञानेन भूतानि पितृपुत्रादीनि स्वाविद्यारचितानि स्वात्मन्येवाभेदेन द्रक्ष्यसि। अथो अनन्तरमात्मानं मयि परमात्मन्येवाभेदेन द्रक्ष्यसीत्यर्थः।","sourceLocator":"bhagavadgita_chapter_4_slok_35.json#/srid/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"f5559f1daf5afd63d5c5d6759c40e32e31c23a14a072639e303ae3105a059a75","corpusVersion":"gita-commentaries-0.2.0"}]},"meta":{"commentaryCount":29}}