Bhagavad Gita Chapter 4 Verse 35 भगवद् गीता अध्याय 4 श्लोक 35 यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि।।4.35।। English Translation - Swami Gambirananda 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. English Translation - Swami Sivananda 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. English Translation - Dr. S. Sankaranarayan 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. English Commentary - Swami Sivananda 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) English Translation of Sanskrit Commentary By Sri Shankaracharya's 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: English Translation of Commentary - Dr. S. Sankaranarayan 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] and 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- English Translation of Ramanuja's Sanskrit Commentary 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] Commentary - Chakravarthi Ji The result of knowledge is described in three and a half verses.  Understanding that you are not the body but the soul, you will not have bewilderment, which is the quality of the mind. By destroying bewilderment  through  the  attainment  of natural knowledge of the eternally perfect soul, you will see all living entities, such as men and beasts, as jivatma (atmani), but situated as separate creatures by material identification, and you will also see them situated in me (mayi), the supreme cause since they are my products. Rudra Vaishnava Sampradaya - Commentary Lord Krishna now reveals the results of spiritual knowledge that came by inquiring from a self-realised being and that is one will never again be deluded by the illusionary energy thinking that friends and relatives can actually cease to exist. By this spiritual knowledge one will realise the eternal atma or soul within the etheric heart and will see that this eternal soul is within all beings and is the same as ones own soul and then one will perceive themselves as part of the Supreme Being and perceiving further will see that the Supreme Being in all its wonderous glory and majesty is identical with Lord Krishna. Brahma Vaishnava Sampradaya - Commentary By such spiritual knowledge one will realise their atma or soul and seeing the atma within all beings pervading all creation one will perceive that they are all equal as part of the Supreme Being and that the Supreme Being is identical with Lord Krishna. Now begins the summation. The word atmani refers to Lord Krishnas special attribute as paramatma or the super soul within all living beings by which one realises the oneness of all beings in creation. Shri Vaishnava Sampradaya - Commentary By learning this spiritual knowledge one will never be deluded again by maya or illusion which causes one to have the misconception that the atma or soul is the physical body and the notion of the ego consciousness of I- ness and my-ness that is produced thereby. Not by illusion but by the realisation of ones atma within and the consciousness that all beings in variegated forms all over creation possess this self same soul equally once they are divested from their individual designations and all souls are of a purly spiritual nature once they are disassociated from matter and all are a part of the Supreme Being which is identical to Lord Krishna. The nature of the atma is the essence and is equally the same in all beings as well as being equal with the nature of the Supreme Being. Thus when disassociated from matter one atma is non-different from another and possesses the attributes of the Supreme. Kumara Vaishnava Sampradaya - Commentary By learning this spiritual knowledge one will never be deluded again by maya or illusion which causes one to have the misconception that the atma or soul is the physical body and the notion of the ego consciousness of I- ness and my-ness that is produced thereby. Not by illusion but by the realisation of ones atma within and the consciousness that all beings in variegated forms all over creation possess this self same soul equally once they are divested from their individual designations and all souls are of a purly spiritual nature once they are disassociated from matter and all are a part of the Supreme Being which is identical to Lord Krishna. The nature of the atma is the essence and is equally the same in all beings as well as being equal with the nature of the Supreme Being. Thus when disassociated from matter one atma is non-different from another and possesses the attributes of the Supreme. Transliteration Bhagavad Gita 4.35Yajjnaatwaa na punarmoham evam yaasyasi paandava; Yena bhootaanyasheshena drakshyasyaatmanyatho mayi. Word Meanings Bhagavad Gita 4.35yat—which; jñātvā—having known; na—never; punaḥ—again; moham—delusion; evam—like this; yāsyasi—you shall get; pāṇḍava—Arjun, the son of Pandu; yena—by this; bhūtāni—living beings; aśheṣhāṇi—all; drakṣhyasi—you will see; ātmani—within me (Shree Krishna); atho—that is to say; mayi—in me