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Īśopaniṣad with Śaṅkara's bhāṣya · 6
yas tu sarvāṇi bhūtāny ātmany evānupaśyati | sarvabhūteṣu cātmānaṃ tato na vijugupsate
Translation. But the renunciant seeker for liberation (parivrāḍ mumukṣuḥ) who sees all beings in the Self (ātman) alone,
and the same Self in all beings,
because of that very vision feels no revulsion.
Grammar check: 13 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| yaḥ | yad | pass |
| tu | tu | pass |
| sarvāṇi | sarva | pass |
| bhūtāni | bhūta | pass |
| ātmani | ātman | pass |
| eva | eva | pass |
| anupaśyati | dṛś | pass |
| sarvabhūteṣu | sarvabhūta | pass |
| ca | ca | pass |
| ātmānam | ātman | pass |
| tataḥ | tatas | pass |
| na | na | pass |
| vijugupsate | gup | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Śaṅkara's commentary; the deciding lines are quoted below each decision.
The relative yaḥ refers specifically, in Śaṅkara’s exposition, to a renunciant seeking liberation, not simply to an unspecified observer.→ The renunciant seeker for liberation who
isup [1]yaḥ parivrāḍ mumukṣuḥ
‘Who’ means the renunciant seeking liberation.
Ātmani eva is construed as seeing all beings in the Self alone in the sense of seeing none as distinct from that Self, rather than as mere spatial containment within an individual psyche.→ Sees all beings in the Self alone, without apprehending them as distinct from the Self
isup [1]ātmanyevānupaśyatyātmavyatiriktāni na paśyatītyarthaḥ
He sees them in the Self alone; he does not see them as distinct from the Self—this is the meaning.
Bhūtāni and sarvabhūteṣu have the widest ontological scope: all entities, from the unmanifest down through immovable beings.→ All beings or entities, from the unmanifest through immovable beings
isup [1]sarvāṇi bhūtānyavyaktādīni sthāvarāntāni
All beings, beginning with the unmanifest and ending with the immovable.
Sarvabhūteṣu is analyzed as a karmadhāraya compound whose first member qualifies bhūta: “in all beings,” not “in the beings belonging to everyone.”→ Karmadhāraya, sarveṣu bhūteṣu
isup [1]sarvāṇi bhūtānyavyaktādīni sthāvarāntāni
All beings, beginning with the unmanifest and ending with the immovable.
isup [1]sarvabhūteṣu ca teṣveva
And in all beings—in those very beings.
Ātmānam in the second half is the same undifferentiated witnessing Self present as the Self of every being, not a plurality of separate embodied egos.→ The same undifferentiated Self in all beings
isup [1]teṣām api bhūtānāṃ svamātmānamātmatvena yathāsya dehasya kāryakaraṇasaṅdhātasyātmā ahaṃ sarvapratyayasākṣibhūtaścetayitā kevalo nirguṇo 'nenaiva svarūpeṇāvyaktādīnāṃ sthāvarāntānāmahamevātmeti
He sees his own Self as also the Self of those beings: just as I am the Self of this aggregate of body, effects, and instruments—the witness of every cognition, consciousness itself, alone and without qualities—so in precisely this nature I alone am the Self of all, from the unmanifest through the immovable.
isup [1]sarvabhūteṣu cātmānaṃ nirviśeṣaṃ yastvanupaśyati
Who sees the Self in all beings as free from differentiation.
Tataḥ is causal and refers to the non-dual vision just described: “because of that very vision,” rather than merely temporal “then.”→ Because of that very vision
isup [1]sa tatastasmādeva darśanānna vijugupsate
Because of that—because of that very vision—he feels no revulsion.
Vijugupsate means experiencing or expressing disgust and revulsion here, not hiding, protecting, or merely avoiding oneself.→ Feels no revulsion
isup [1]na vijugupsate vijugupsāṃ ghṛṇāṃ na karoti
He does not feel revulsion; he does not entertain disgust.
isup [3]sarvā hi ghṛṇātmano 'nyadduṣṭaṃ paśyato bhavati
For every form of disgust arises in one who sees something corrupt other than the Self.
The final clause states a consequence already entailed by non-dual vision, rather than prescribing a separate ethical injunction not to hate.→ An indicative consequence: such a seer feels no revulsion
isup [2]prāptasyaivānuvādo 'yam /
This is merely a restatement of what is already established.
isup [3]ātmānamevātyantaviśuddhaṃ nirantaraṃ paśyato na ghṛṇānimittam arthāntaramastīti prāptameva /
For one who continuously sees only the utterly pure Self, there is no other object that could occasion disgust; thus the result is already established.
Vijugupsate is morphologically analyzed under the bare root gup with the prefix vi and a desiderative stem, not under a bare root vigups.
→ gup + vi, Kartari Lat, third-person singular
Śaṅkara's commentary on this unit
1yaḥ parivrāḍ mumukṣuḥ sarvāṇi bhūtānyavyaktādīni sthāvarāntāni ātmanyevānupaśyatyātmavyatiriktāni na paśyatītyarthaḥ, sarvabhūteṣu ca teṣveva cātmānaṃ teṣām api bhūtānāṃ svamātmānamātmatvena yathāsya dehasya kāryakaraṇasaṅdhātasyātmā ahaṃ sarvapratyayasākṣibhūtaścetayitā kevalo nirguṇo 'nenaiva svarūpeṇāvyaktādīnāṃ sthāvarāntānāmahamevātmeti sarvabhūteṣu cātmānaṃ nirviśeṣaṃ yastvanupaśyati sa tatastasmādeva darśanānna vijugupsate vijugupsāṃ ghṛṇāṃ na karoti /
2prāptasyaivānuvādo 'yam /
3sarvā hi ghṛṇātmano 'nyadduṣṭaṃ paśyato bhavati, ātmānamevātyantaviśuddhaṃ nirantaraṃ paśyato na ghṛṇānimittam arthāntaramastīti prāptameva /
4tato na vijugupsata iti