यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव | येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि) ||४-३५||
yajjñātvā na punarmohamevaṃ yāsyasi pāṇḍava . yena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi ||4-35||
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.
Shri Purohit Swami
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.
Sri Abhinav Gupta
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 :
‘The Yoga alone is the teacher of Yoga [practice]’
‘On [reaching] that [seeded Yoga] [there arises] an insight, truth-bearing’ (YS, I, 48).
If ’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.
The [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. Saying 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-
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:
‘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]
4.35 Jnatva, knowing; yat, which-by aciring which Knowledge imparted by them; O Pandava, na vasyasi, you will not come under; moham, delusion; punah, again; evam, in this way, in the way you have come under delusion now. 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.’ Moreover, the greatness of this Knowledge is:
4.35 Knowing which, O Arjuna, you will not fall again into delusion in this way - by that knowledge you will see all beings without exception in your-self and then in Me.
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.
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.
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)