Dhanurd diśaḥ sacivayo rathaṁ cādṛṣado jagāma । Yat-samṛddvirivedhyo, na tat rathaṁ ca rathāḥ
“The bows, arrows, and chariots of the soldiers, along with their charioteers, were all scattered in every direction.”
Structure
Dhanuḥ diśaḥ sacivayaḥ ratham ca aduḥ sadā jagāma Yat samṛt dvivedhyo na tat ratham ca rathāḥ
Dhanuḥ (bow) diśaḥ (in all directions) sacivayaḥ (to the ministers) ratham (chariot) ca (and) aduḥ (they showed) sadā (always) jagāma (went). Yat (which) samṛt (was well-known) dvivedhyo (can be pierced by two arrows) na (not) tat (that) ratham (chariot) ca (and) rathāḥ (charioteers)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Dhanuḥ | Dhanuḥ | noun | nominative · singular · neuter | bow |
| diśaḥ | diśaḥ | noun | accusative · plural · feminine | directions |
| sacivayaḥ | sacivayaḥ | noun | nominative · plural · masculine | ministers |
| ratham | ratham | noun | accusative · singular · masculine | chariot |
| ca | ca | indeclinable | — | and |
| adṛṣado | adṛṣado | noun | nominative · dual · masculine | (two) eyes |
| sadā | sadā | indeclinable | — | always |
| jagāma | jagāma | verb | √gam · past · third | went |
| yat | yat | pronoun | nominative · singular · neuter | which |
| samṛt | samṛt | indeclinable | — | together with |
| dvivedhyo | dvivedhyo | noun | nominative · singular · masculine | two Brahmins |
| na | na | indeclinable | — | not |
| tat | tat | pronoun | nominative · singular · neuter | that |
| ratham | ratham | noun | nominative · singular · masculine | chariot |
| ca | ca | indeclinable | — | and |
| rathāḥ | rathāḥ | noun | nominative · plural · masculine | charioteers |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā presents a scene of chaos and disorder on the battlefield, which Shankara interprets as a metaphor for the tumultuous nature of the world. In his commentary on the Gītā, Shankara notes that Arjuna's perception of the battlefield is limited by his individual perspective, much like our own understanding of the world is constrained by our ego and senses. The scattering of bows, arrows, and chariots in every direction symbolizes the fragmentation and diversity of the world, which Shankara argues is ultimately an illusion (māyā) that veils the unified reality of Brahman. By transcending this illusion, one can realize the ultimate identity of the individual self (ātman) with the universal self (Brahman), thereby achieving liberation from the cycle of suffering. Shankara's non-dual reading of this verse emphasizes the importance of recognizing the illusory nature of the world and seeking the ultimate truth beyond it.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a manifestation of the Lord's (Īśvara) divine plan, which is beyond human comprehension. Rāmānujācārya, in his commentary on the Gītā, interprets the scattering of the soldiers and their chariots as a symbol of the Lord's power to control and direct the actions of all beings. The verse highlights the relationship between the individual self (jīva) and the Lord (Īśvara), where the jīva is completely dependent on the Lord's will. The chaos and disorder on the battlefield serve as a reminder of the impermanence and uncertainty of the world, which can only be transcended by surrendering to the Lord's will and cultivating devotion (bhakti) towards Him. Madhvācārya, on the other hand, emphasizes the dualistic nature of reality, where the Lord is the supreme controller and the individual self is a dependent entity, and this verse serves as a reminder of the Lord's omnipotence and the individual's complete dependence on Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Bhagavad Gītā has a profound relevance to modern life, as it highlights the importance of cultivating inner strength and stability in the face of chaos and uncertainty. Swami Vivekānanda, in his lectures on the Gītā, notes that the scattering of the soldiers and their chariots represents the disintegration of our own mental and emotional faculties when faced with adversity. He argues that the only way to overcome this disintegration is by cultivating a strong sense of self (ātman) that is grounded in the universal principles of truth, non-violence, and self-control. S. Radhakrishnan, in his writings on the Gītā, emphasizes the importance of recognizing the interconnectedness of all things and the need to transcend our individual limitations to achieve a higher level of understanding and harmony. This verse serves as a reminder of the need to cultivate a deeper sense of awareness, compassion, and wisdom in order to navigate the complexities of modern life and achieve a more harmonious and balanced existence.