śrutvā sa tu pravṛtto yuyutsuḥ viśvato mukham
“Having heard this, he (Arjuna) turned to face his enemies on all sides, intent on fighting.”
Structure
śrutvā sa tu pravṛtto yuyutsuḥ viśvato mukham
saḥ (he) tu (then) śrutvā (having heard) pravṛtto (inclined) abhavat (became) yuyutsuḥ (desirous of fighting) viśvato (on all sides) mukham (the face)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| śrutvā | śrutvā | indeclinable | — | having heard |
| sa | sa | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | indeed, surely |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | prompted, instigated |
| yuyutsuḥ | yuyutsuḥ | noun | nominative · singular · masculine | wishing to fight |
| viśvato | viśvato | indeclinable | — | on all sides |
| mukham | mukham | noun | accusative · singular · neuter | face |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the moment Arjuna prepares for battle, symbolizing the inner conflict between the individual self (jīva) and the universal Self (Brahman). Shankara's commentary on the Bhagavad Gītā, particularly on this verse, emphasizes the non-dual nature of reality, suggesting that the distinction between the self and the enemy is an illusion. As Śaṅkara notes in his commentary on verse 1.1, the ultimate reality is Brahman, and all distinctions, including the dichotomy between the self and others, are mere appearances. This verse, therefore, points to the Brahman-ātman identity, where the individual's true nature is revealed as non-different from the ultimate reality. By extension, the concept of 'enemies' dissolves, and what remains is the singular, undivided Brahman, underscoring the non-dual reading of this verse.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Vishishtadvaita, this verse illustrates the dependency of the jīva (individual self) on Īśvara (the Supreme Lord). Arjuna's readiness to face his enemies signifies his surrender to his duty (svadharma) as a warrior, which is ordained by Īśvara. Ramanuja's commentary highlights the relationship between the jīva and Īśvara, emphasizing that all actions, including Arjuna's decision to fight, are means to understand and fulfill one's role in the divine plan. This verse, therefore, underscores the devotional aspect, where the individual's actions are guided by a sense of duty and devotion to the Supreme, illustrating the interdependence of the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekananda interpreted this verse in the context of self-empowerment and the realization of one's inner strength. According to Vivekananda, Arjuna's decision to face his enemies on all sides represents the individual's capacity to confront and overcome inner and outer challenges. In his lectures and writings, Vivekananda often emphasized the universal and practical applications of Vedantic principles, suggesting that this verse can inspire individuals to develop the courage and determination needed to overcome personal and societal obstacles. By connecting this ancient wisdom to contemporary life, Vivekananda's interpretation encourages individuals to find their inner strength and to stand up for what is right, just as Arjuna stands ready to fulfill his duty, thereby embodying the practical and universal message of this verse.