सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥
sarvabhūteṣu cātmānaṃ tato na vijugupsate || 6 ||
Isha Upanishad Home
Isha – Sri Shankara’s Introduction
Isha – Invocation
Isha – 1-īśāvāsyamidaṃ sarvaṃ
Isha – 2-kurvanneveha karmāṇi
Isha – 3-asuryā nāma te lokā
Isha – 4-anejadekaṃ manaso
Isha – 5-tadejati tannaijati
Isha – 6-yastu sarvāṇi
Isha – 7-yasminsarvāṇi bhūtāny
Isha – 8-sa paryagāc chukram
Isha – 9-andhantamaḥ praviśanti
Isha – 10-anyad evāhur vidyayā
Isha – 11-vidyāṁ cāvidyāṁ ca
Isha – 12-andhaṁ tamaḥ praviśanti
Isha – 13-anyad evahūḥ
Isha – 14-sambhūtiṁ ca vināśaṁ
Isha – 15-hiraṇmayena pātreṇa
Isha – 16-pūṣann ekarṣe yama
Isha – 17-vāyur anilam amṛtam
Isha – 18-agne naya supathā
Commentary by Sri Adi Sankaracharya – Translated in English
Who, i.e., the sanyasin, who wishes for emancipation. All Bhutas, i.e., from the Avyakta down to the immoveable creation. ‘Seeing them all in his own Atman’ means ‘seeing that they are not distinct from his own self.’ ‘Seeing his Atman in them all’ means ‘seeing his Atman as the Atman of all.’ Just as he finds his Atman the witness of all his perceptions, the thinking principle, pure and unconditioned, the soul of his body, which is a bundle of effects and causes, he finds bis Atman in the same unconditioned state, the life principle of all the universe, from the Avyakta down to the immoveable. He who thus views does not turn with revulsion by reason of such view. This statement is only a declaration of a truth already known. All revulsion arises only when one sees anything bad distinct from one’s Atman. To one who sees his pure Atman alone continuous, there is no other object which could excite the feeling of revulsion. Therefore he does not turn with revulsion.
Commentary by Swami Sivananda
The thoughts of this Mantra are found in the two Slokas of the Bhagavad-Gita (VI – 29 & 30). ‘The Self, harmonised by Yoga, seeth the Self abiding in all beings and all being in the Self; everywhere he seeth the same.’ He who seeth Me everywhere, and seeth everything in Me, of him I never lose hold, and he shall never lose hold of Me.’ Mantras 1.1.6।। and 7 give a description of the state of a Jnani who has full Self-realisation. Sarvani Bhutani ordinarily means all creatures. Literally it means ‘all things that have become’. i.e., from the unmanifested (Avyakta) down to the immovable objects. You will also find in the Sruti, ‘He who sees the Supreme Self as pervading all, and everything in the Supreme Self, does not wish to guard himself, because he has no fear from anyone. Being fearless, he is never anxious about preserving his little self.’
The sage who has realised his Atman beholds that all objects and all beings are not distant from his own Self and that his Atman is the Atman of all. The Atman is the common consciousness for all beings. The Atman is common in the king and the peasant, the saint and rogue, the cobbler and the barber, the ant and the elephant, the tree and the stone. How can that great soul who is resting in his own Atman and who has such an exalted cosmic consciousness shrink from any being or object with a feeling of revulsion? How can he dislike anything? How can he hate anybody? Absolutely impossible.
Ishavasya Upanishad – Verse 6 – Isha – 6-yastu sarvāṇi – In Sanskrit with English Transliteration, Meaning and Commentary by Adi Shankaracharya (Sankara Bhashya) and Swami Sivananda – Ishavasya-6