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Bhagavad Gita Chapter 9 Verse 29

भगवद् गीता अध्याय 9 श्लोक 29

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्।।9.29।।

English Translation - Swami Gambirananda

9.29 I am impartial towards all beings; to Me there is none detastable or none dear. But those who worship Me with devotion, they exist in Me, and I too exist in them.

English Translation - Swami Sivananda

9.29 The same am I to all beings; to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them.

English Translation - Dr. S. Sankaranarayan

9.29. I am the same in all beings; to Me none is hateful and none is dear; but whosoever worship Me with devotion, they are in Me and I am in them.

English Commentary - Swami Sivananda

9.29 समः the same? अहम् I? सर्वभूतेषु in all beings? न not? मे to Me? द्वेष्यः hateful? अस्ति is? न not? प्रियः dear? ये who? भजन्ति worship? तु but? माम् Me? भक्त्या with devotion? मयि in Me? ते they? तेषु in them? च and? अपि also? अहम् I.Commentary The Lord has an even outlook towards all. He regards all living beings alike. None He has condemned? none has He favoured. He is the enemy of none. He is the partial lover of none. He does not favour some and frown on others. The egoistic man only has created a wide gulf between himself and the Supreme Being by his wrong attitude. The Lord is closer to him that his own breath? nearer than his hands and feet.I am like fire. Just as fire removes cold from those who draw near it but does not remove the cold from those who keep away from it? even so I bestow My grace on My devotees? but not owing to any sort of attachment on My part. Just as the light of the sun? though pervading everywhere? is reflected only in a clean mirror but not in a pot? so also I? the Supreme Lord? present everywhere? manifest Myself only in those persons from whose minds all kinds of impurities (which have accumulated there on account of ignorance) have been removed by their devotion.The sun has neither attachment for the mirror nor hatred for the pot. The Kalpavriksha has neither hatred nor love for people. It bestows the desired objects only on those who go near it. (Cf.VII.17XII.14and20)Now hear the glory of devotion to Me.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

9.29 Aham, I; am samah, impartial, eal; sarva-bhutesu, towards all beings; me, to Me; na asti, there is none; dvesyah, detestable; na, none; priyah, dear. I am like fire: As fire does not ward off cold from those who are afar, but removes it from those who apporach, near, similarly I favour the devotees, not others. Tu, but; ye, those who approach near, similarly I favour the devotees, not others. Tu, but; ye, those who; bhajanti, worship Me, God; bhaktya, with devotion; te they; exist mayi, in Me-by their very nature; [Their mind becomes fit for My manifestation, as it has been purified by following the virtuous path.] they do not exist in Me because of My love, Ca, and; aham, I; api, too; naturally exist tesu, in them, not in others. Thus there is no hatred towards them (the latter). Listen to the greatness of devotion to Me:

English Translation of Commentary - Dr. S. Sankaranarayan

9.29 See Comment under 9.31

English Translation of Ramanuja's Sanskrit Commentary

9.29 Being a refuge for all, I am the same to all creation, be they gods, animals, men or immovables, who exist differentiated from the highest to the lowest according to their birth, form, nature and knowledge. With regard to those seeking refuge, none is hateful because of inferiority in status by birth, form, nature, knowledge etc. No one is discarded as an object of odium. Likewise, it is not that one who has resorted to Me is dear to Me on account of any consideration like birth, status etc. That he has taken refuge in Me is the only consideration. The meaning is no one is accepted as a refuge for reasons like birth. But those who worship Me as their sole objective I like, because I am exceedingly dear to them, and because they find it impossible to sustain themselves without My worship. So they abide in Me, irrespective of whether they are exalted or humble by birth etc. They abide in Me, as if they possess alities eal to Mine. I also abide in them, as if they are My superiors. Moreover:

Commentary - Chakravarthi Ji

“You liberate and give yourself to your devotees, but not to the non-devotees. But then do you not show prejudice, arising from attraction and repulsion?” The Lord refutes this in this verse. “The devotees exist in me, and I exist also in them.” There is nothing special in this statement since the whole universe exists within the Lord, and the Lord exists everywhere in the universe. Thus the statement should mean “As the devotees are attached to me, so I am attached to them.” This takes into consideration the statement “As they surrender to me I respond to them.” To compare the Lord to a kalpa vrksa, which gives to all without discrimination, is only partially correct. Those who take shelter of that tree do not become attached to it without desire for the fruit. Nor is the kalpa vrksa attached to those who take shelter of it. Nor does it hate the enemies of those who have taken shelter. But the Lord kills with is own hands the enemies of his devotee. The Lord says to Prahlada: prahradaya yada druhyed dhanisye ‘pi varorjitam I shall kill Hiranyakasipu immediately, despite the benedictions of Brahma. SB 7.4.28 Some persons explain that the word tu indicates a different intention. “I am equal to all, but still I favor my devotee.” Thus it means that the Lord has some prejudice, classed as affection, for the devotee. But, they explain, in the Lord, this is an ornament or enhancement, not a fault. The affection of the Lord for his devotee is an accomplished fact. He does not have affection for the jnani or the yogi. Just as other persons have affection for their own servants and not for the servants of others, the Lord also has affection for his devotees, and not for the devotees of Siva or Durga.

Rudra Vaishnava Sampradaya - Commentary

One may speculate that since Lord Krishna grants moksa or liberation from the material existence to His devotees then the Supreme Lord as well is partial through attachment and aversion. This is being addressed now to negate any such speculation Lord Krishna states: samaham sarva-bhutesu which means He is equal to all beings. Yet even though He considers no one as His enemy and no one as His comrade; yet still to those who bhajanti tu mam bhaktya or render loving devotion to Him with love, He reciprocates with equal affection. It is seen that fire which destroys the misery of cold and darkness does this for anyone who tends it and wish fulfilling trees bestow desired objects to whomever sits under them they are not partial and in the same way anyone can first be initiated by a Vaisnava spiritual preceptor and become a devotee of Lord Krishna. Although the Supreme Lord favours His devotees it is certainly not because of partiality but rather due to the super excellent glory of bhakti or loving devotion to Him.

Brahma Vaishnava Sampradaya - Commentary

As Lord Krishna is equally disposed to all beings then one could mistakenly believe that bhakti or loving devotion was not needed. He clarifies this with the words mayi te tesu capy aham meaning as His devotees are to Him that is how He is to them. Because He is favourably disposed to His devotees He awards benedictions even if the service is not perfect and to those who bear malice against Him there is not the least dislike towards them from Him whatsoever. It is a fact that everyone is subservient to and under the shelter of the Supreme Lord even if they are unable to realise this fact. As one matures in spiritual wisdom under the guidance of a Vaisinava spiritual preceptor then will be able to perceive the reality of all beings dependence. Otherwise one will become arrogant and belligerent puffed up by the pride of power, wealth or fame. The Paingi texts state that: Because of ignorance such beings do not realise their dependence in the beginning but after learning how to meditate upon the Supreme Lord they too can come find refuge in Him.

Shri Vaishnava Sampradaya - Commentary

Whether it is the divine, heavenly kingdoms, or the human worlds, whether the jiva or embodied being is advanced or primitive, whether the jiva is of a dark color or a light color, whether the jiva is of good character or bad character, whether the jiva occupies a form as an animal, bird or fish or even resides in a form in the stationary kingdoms of trees and plants, Lord Krishna declares that He is the refuge to all and independent to any external considerations being equal to all without distinction. The conception of inferiority due to lack of beauty, absence of wealth, no education, menial position, low class family etc. is not an obstacle for any one desiring to surrender to the Supreme Lord, accepting Him as their refuge. Neither is it applicable for one possessing beauty, abundant wealth, good education, a high position in society coming from a first class family to think that they are entitled to any special privileges or have the right to have access to the Supreme Lord because of it. Whoever selects the Supreme Lord as their all in all, their life and their refuge exclusively, to them alone does the Supreme Lord accept and reciprocate and they due to their unflinching devotion are especially dear to Him. Whoever whether they be of any description, who worship the Supreme Lord with bhakti or loving devotion which is most endearing. Who worships the Supreme Lord with a fervor that if interrupted would feel as if their very life was in peril. Who worships the Supreme Lord as the sole aim and goal to be attained. Such beings regardless of any external position of inferiority or superiority would be filled with such blissful blessedness that could compare only with His own blissfulness.

Kumara Vaishnava Sampradaya - Commentary

Whether it is the divine, heavenly kingdoms, or the human worlds, whether the jiva or embodied being is advanced or primitive, whether the jiva is of a dark color or a light color, whether the jiva is of good character or bad character, whether the jiva occupies a form as an animal, bird or fish or even resides in a form in the stationary kingdoms of trees and plants, Lord Krishna declares that He is the refuge to all and independent to any external considerations being equal to all without distinction. The conception of inferiority due to lack of beauty, absence of wealth, no education, menial position, low class family etc. is not an obstacle for any one desiring to surrender to the Supreme Lord, accepting Him as their refuge. Neither is it applicable for one possessing beauty, abundant wealth, good education, a high position in society coming from a first class family to think that they are entitled to any special privileges or have the right to have access to the Supreme Lord because of it. Whoever selects the Supreme Lord as their all in all, their life and their refuge exclusively, to them alone does the Supreme Lord accept and reciprocate and they due to their unflinching devotion are especially dear to Him. Whoever whether they be of any description, who worship the Supreme Lord with bhakti or loving devotion which is most endearing. Who worships the Supreme Lord with a fervor that if interrupted would feel as if their very life was in peril. Who worships the Supreme Lord as the sole aim and goal to be attained. Such beings regardless of any external position of inferiority or superiority would be filled with such blissful blessedness that could compare only with His own blissfulness.

Transliteration Bhagavad Gita 9.29

Samo’ham sarvabhooteshu na me dweshyo’sti na priyah; Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham.

Word Meanings Bhagavad Gita 9.29

samaḥ—equally disposed; aham—I; sarva-bhūteṣhu—to all living beings; na—no one; me—to Me; dveṣhyaḥ—inimical; asti—is; na—not; priyaḥ—dear; ye—who; bhajanti—worship with love; tu—but; mām—Me; bhaktyā—with devotion; mayi—reside in Me; te—such persons; teṣhu—in them; cha—and; api—also; aham—I