Unity

Brahmarpanam brahma havir brahmagnau brahmana hutam, brahmaiva tena gantavyam brahma-karma-samadhina

For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle is Brahman, the offering is Brahman, the fire is Brahman, and the goal is Brahman.

Yaj jnatva na punar moham evam yasyasi pandava, yena bhutany asheshena drakshyasy atmany atho mayi

Knowing this, O Pandava, you will never again be deluded like this. Through this knowledge you will see all living beings within yourself — and in Me.

Yat sankhyaih prapyate sthanam tad yogair api gamyate, ekam sankhyam ca yogam ca yah pashyati sa pashyati

The state reached by followers of Sankhya is also reached by practitioners of yoga; those who truly see, see that Sankhya and yoga are one. This is the unifying vision that dissolves the false debate between contemplation and action.

Vidya-vinaya-sampanne brahmane gavi hastini, shuni caiva shvapake ca panditah sama-darshinah

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog, and a dog-eater.

Sarva-bhuta-stham atmanam sarva-bhutani chatmani, ikshate yoga-yuktatma sarvatra sama-darshanah

The yogis, who are united in consciousness, see the soul in all beings and all beings in the soul. They see the same in all.

Sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah, sarvatha vartamano 'pi sa yogi mayi vartate

The yogi who worships Me dwelling in all beings, established in unity — that yogi abides in Me regardless of how they live. One who sees the Divine in all beings and lives from that unitive vision is always dwelling in God, regardless of outer circumstances.

Atmaupamyena sarvatra samam pashyati yo 'rjuna, sukham va yadi va duhkham sa yogi paramo matah

Those who see with equal vision their own self in all beings, and all beings in their own self, whether in happiness or in distress, are considered to be perfect yogis.

Mattah parataram nanyat kincid asti dhananjaya, mayi sarvam idam protam sutre mani-gana iva

O conqueror of wealth (Arjuna), there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread. This verse establishes the absolute supremacy of God as the ultimate reality, the substratum on which all existence depends.

Yathakasha-sthito nityam vayuh sarvatra-go mahan, tatha sarvani bhutani mat-sthanity upadharaya

Just as the mighty wind, moving everywhere, ever rests in the sky, so know that all beings rest in Me. The analogy of wind and sky illustrates how the Lord holds all existence within Himself without being touched or limited by that existence.

Jnana-yajnena capy anye yajanto mam upasate, ekatvena prithaktvena bahudha vishvato-mukham

Others worship Me through the sacrifice of knowledge, seeing Me as one without a second, or as distinct from themselves, or in many forms facing in all directions. Different spiritual paths and perspectives all converge on the same Supreme Reality, each valid within its own framework.

Ihaika-stham jagat kritsnam pashyadya sa-characaram, mama dehe gudakesha yach chanyad drashtum icchasi

Behold now, O Arjuna, the entire universe, moving and unmoving, and whatever else you wish to see, all unified in My body.

Avibhaktam cha bhutesu vibhaktam iva cha sthitam, bhuta-bhartr cha taj jneyam grasishnu prabhavishnu cha

Though undivided, Brahman appears to be divided among all beings. It is the sustainer of all beings; it is the devourer and the creator. The one undivided Absolute appears manifold, yet its unity is never actually broken.

Yada bhuta-prithag-bhavam eka-stham anupashyati, tata eva cha vistaram brahma sampadyate tada

When a person perceives the diverse variety of beings as resting in the One and as an expansion from that One alone, that person attains Brahman. The multiplicity of creation is grounded in a single reality — seeing this unity is itself enlightenment.

Mamaivamsho jiva-loke jiva-bhutah sanatanah, manah-shashthanindriyani prakrti-sthani karshati

The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

Sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate, avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam

That knowledge by which one sees the imperishable reality in all beings, undivided in the divided—know that knowledge to be of the nature of goodness.