Sloka - 47 and 48

Hari OM,

SLOKA 47:
samyak.h viGYaanavaan.h yogii svaatmanyevaakhilaM jagat.h .
ekaM cha sarvamaatmaanamiikshate GYaanachakshushhaa .. 47..

samyak: very well
vijnaanavaat: a man of realization
yogi: the yogi
swaatmanyeva: in his own Self
akhilam: entire
jagat: universe
ekam: one
cha: and
sarvam: everything
atmaanam: his own Self
ikshayate: sees
jnaanachakshushaa: through (his) eyes of wisdom)

The Yogi of perfect realization and enlightenment sees through his “eye of wisdom” (Gyana Chakshush) the entire universe in his own Self and regards everything else as his own Self and nothing else.

SLOKA 48:
aatmaivedaM jagaatsarvamaatmano.anyanna vidyate .
mR^ido yadvaddhaTaadiini svaatmaanaM sarvamiikshate .. 48..
pada artha:
atma: the atman
eva: verily
idam: this
jagat: the universe
sarvam: entire
atmanoonyeyat: other than the atman
na:not
vidhyate: exists
mrudaha: clay
yadvat: in that manner
ghataadini: pots etc
swaatmaanam: his own Self
sarvam: everything
ishyate: sees

Nothing whatever exists other than the Atman: the tangible universe is verily Atman. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul and that is perceived is the Self.

In these two slokas Acharya is explaining about a realized one. Acharya is here explaining about the yogi as one who sees the entire world through the eyes of wisdom as his own Self. To a realized one there is no duality whatsoever and the entire world is but Self, the universe of names and forms appears to be a mere imagination just like the imaginary existence of the snake on the rope. Also since an imaginary object is the same as its substratum the entire universe and its diverse objects are perceived by the known as the same as Self.

Where there is but Self, whence can there be duality and aversion towards anything else? Hence to such a realized one who perceives Self everywhere, everything is but Self and names and forms are just super impositions. Therefore a real jnaani loves the whole world as his own Self as we are realizing the endless love of our Sadgurus like AMMA, BABA etc.

Lord explains this same import in many places in Gita while explaining about a janani, a yogi and a bhakta. 6th chapter 32nd sloka says:
aatmaupamyena sarvatra samaM pashyati yo.arjuna .
sukhaM vaa yadi vaa duHkhaM sa yogii paramo mataH .. 6\-32..

“Whoso, by comparison with himself, sees the same everywhere, O Arjuna, be it pleasure or pain, he is deemed the highest Yogin.”

Mundaka Upanishad III-ii-6 says: “Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, who are assiduous and have become pure in mind through the Yoga of monasticism – all of them, at the supreme moment of final departure, become identified with the supreme Immortality in the worlds that are Brahman, and they become freed on every side.”

Let us learn more about such jnaanis in the next few slokas and also through many more scriptural statements.

Hari OM

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God