समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः। ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्।।9.29।।
samo’ham sarvabhūteṣu na me dveṣyo ’sti na priyaḥ | ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham ||9.29||
Translation
I am equally disposed to all living beings; I am neither hateful nor dear to anyone. But those who worship Me with devotion, they are certainly also within Me.
Word Meanings
samoḥ — equally disposed; ahaṃ — I; sarva‑bhūteṣu — to all living entities; na — not; me — to Me; dveṣyoḥ — hateful; asti — is; na — nor; priyaḥ — dear; ye — those who; bhajanti — render transcendental service; tu — but; mām — unto Me; bhaktyā — in devotion; mayi — are in Me; te — such persons; teṣu — in them; ca — also; api — certainly; ahaṃ — I
Understanding the Verse
In this profound declaration, Lord Krishna emphasizes the all‑pervading equality that characterizes the Supreme. The opening word "samo'ham" (I am equal) establishes that the Divine does not discriminate based on class, caste, species, or any external attribute. Whether the creature is a human, an animal, a plant, or even an invisible micro‑be, the Lord’s disposition towards them is the same. This unconditional impartiality is a recurring theme in the Gita, reinforcing that the Divine essence is beyond the dualities of love and hatred that often dominate human relationships.
The verse proceeds with "na me dveṣyo'sti na priyaḥ" – I am neither hostile nor dear. In the material world, beings tend to categorize others as friends or foes, creating an endless cycle of attachment and aversion. Krishna’s statement dismantles this polarity, urging seekers to rise above such limited perceptions. By recognizing that the Divine is beyond these emotional extremes, a devotee can cultivate a more balanced, equanimous mind, essential for spiritual progress.
However, the verse does not suggest indifference. The next line, "ye bhajanti tu māṁ bhaktyā," introduces the condition of devotional service. While the Lord’s overall disposition remains equal, those who engage in sincere bhakti (devotion) are privileged with a special relationship. The word "bhakti" here is not merely ritualistic worship; it denotes a heartfelt, self‑surrendering love that aligns the devotee’s consciousness with the Divine will. This devotion transforms the devotee’s identity, allowing them to "mayi te" – reside in the Lord. It implies an inner realization that the true nature of the self is already a part of the Supreme, and through devotion, this truth becomes manifest.
The phrase "teṣu ca api aham" further deepens the doctrine. "Teṣu" refers to the beings who are devoted, and "ca api" adds an inclusive nuance—"also I"—signifying that the Lord is present within them as well. This mutual indwelling underscores the concept of "paramatma" (the Supersoul) residing in every heart that is open to divine love. The verse thereby bridges the gap between the impersonal, all‑encompassing aspect of God and the personal, intimate relationship fostered through bhakti.
From a practical standpoint, this teaching guides aspirants to cultivate equanimity towards all forms of life while nurturing a sincere, devotional practice. It discourages the formation of biases that lead to discrimination, cruelty, or favoritism. Simultaneously, it reassures that those who sincerely turn to the Divine with devotion will experience an intimate union, becoming ever more aware of the divine presence within their own being. This dual message of universal equality and personal devotion forms a cornerstone of the Gita’s path to self‑realization.
