सर्वभूतात्मनां ब्रह्मन्स शान्तिमधिगच्छति ॥५४॥
trayÄṇÄm eka-bhÄvÄnÄá¹
yo na paÅ›yati vai bhidÄm
sarva-bhÅ«tÄtmanÄá¹ brahman
sa Å›Äntim adhigacchati
trayÄṇÄm - of the three; eka-bhÄvÄnÄm - having one nature; yaḥ - who; na paÅ›yati - does not see; vai - certainly; bhidÄm - separateness; sarva-bhÅ«ta-ÄtmanÄm - of the Supersoul of all living entities; brahman - O Daká¹£a; saḥ - he; Å›Äntim - peace; adhigacchati - realizes.
The Lord continued: One who does not consider BrahmÄ, Viṣṇu, Åšiva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not.
Two words are very significant in this verse: trayÄṇÄm indicates “three,†namely Lord BrahmÄ, Lord Åšiva and Lord Viṣṇu; bhidÄm means “different.†They are three, and therefore they are separate, but at the same time they are one. This is the philosophy of simultaneous oneness and difference, which is called acintya-bhedÄbheda-tattva. The example given in the Brahma-saá¹hitÄ is that milk and yogurt are simultaneously one and different; both are milk, but the yogurt has become changed. In order to achieve real peace, one should see everything and every living entity, including Lord BrahmÄ and Lord Åšiva, as nondifferent from the Supreme Personality of Godhead. No one is independent. Every one of us is an expansion of the Supreme Personality of Godhead. This accounts for unity in diversity. There are diverse manifestations, but, at the same time, they are one in Viṣṇu. Everything is an expansion of Viṣṇu’s energy.
