adhirohanati mithaḥ paśyan vyastam atha paśyan
“They mount their chariots, look at each other and then look around”
Structure
adhirohaṇti mithah paśyan vyastam atha paśyan
mithah vyastam paśyan atha paśyan adhirohaṇti, where: mithah (towards each other) vyastam (scattered/ distracted) paśyan (looking) atha (then/again) paśyan (looking) adhirohaṇti (they mount/climb)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| adhirohaṇti | adhirohaṇti | verb | √ruh · laṭ-present · third | they mount |
| mithah | mithaḥ | indeclinable | — | mutually |
| paśyan | paśyan | verb | √paś · laṭ-present · third | looking |
| vyastam | vyastam | noun | accusative · singular · neuter | the chariot |
| atha | atha | indeclinable | — | then |
| paśyan | paśyan | verb | √paś · laṭ-present · third | looking |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya emphasizes the non-dual reading of this verse, where Arjuna's observation of the opposing army is a metaphor for the individual self (jīva) observing the manifestation of the universe. As Śaṅkarācārya notes, the jīva's entanglement in the worldly affairs (vyastam) is a result of ignorance (avidyā) about its true nature. This verse points to the brahman-ātman identity, where the individual self must recognize its oneness with the ultimate reality (Brahman). Śaṅkarācārya's reasoning on this verse hinges on the idea that the jīva's liberation (mokṣa) is contingent upon its ability to transcend the worldly attachments and realize its true, unchanging nature. In this context, Arjuna's observation of the opposing army serves as a catalyst for his own self-inquiry and ultimate realization of the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya interprets this verse as an expression of the jīva's inherent dependence on Īśvara (the Supreme Lord). Arjuna's action of mounting his chariot and looking around is a symbol of the jīva's struggle to navigate the complexities of worldly life. Rāmānujācārya argues that the jīva's entanglement in worldly affairs (vyastam) is a result of its separation from Īśvara, and that the only way to achieve liberation is through devotion (bhakti) and surrender to the divine will. In his commentary on the Bhagavad Gītā, Rāmānujācārya highlights the importance of cultivating a personal relationship with Īśvara, as exemplified by Arjuna's dialogue with Kṛṣṇa. This verse underscores the Vaiṣṇava emphasis on the jīva-Īśvara relationship, where the individual self seeks guidance and refuge in the Supreme Lord.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda offers a practical and universal interpretation of this verse, emphasizing the importance of self-awareness and introspection in navigating life's challenges. In his lectures and writings, Vivekānanda often cites this verse as an example of the need for individuals to cultivate a keen sense of observation and awareness, both of themselves and their surroundings. He argues that Arjuna's actions represent the individual's struggle to balance action (karma) with contemplation (jnāna), and that this balance is essential for achieving personal growth and liberation. Vivekānanda connects this verse to contemporary life by emphasizing the need for individuals to develop a sense of detachment and awareness in their daily lives, allowing them to navigate the complexities of the modern world with greater ease and clarity. In his words, 'The greatest error of our life is that we do not observe' – a message that resonates deeply with the themes of this verse.