yadṛcchayā ca upāgamād athavā punarjanmanā | prāptau tvayi ca me matis tathaiva na nibadhyate || 31 ||
“Whether I come to You by chance or by rebirth, my mind, having attained You, does not bind to anything else.”
Structure
yadṛcchayā ca upāgamāt athavā punarjanmanā prāptau tvayi ca me matis tathaiva na nibadhyate
yadṛcchayā (by chance) ca (and) upāgamāt (from arrival) athavā (or) punarjanmanā (from rebirth) tvayi (in You) prāptau (on obtaining) ca (and) me (my) matis (mind) tathaiva (like that) na (not) nibadhyate (becomes bound)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yadṛcchayā | yadṛcchayā | indeclinable | — | by chance |
| ca | ca | indeclinable | — | and |
| upāgamāt | upāgamāt | noun | ablative · singular · masculine | from approach |
| athavā | athavā | indeclinable | — | or |
| punarjanmanā | punarjanmanā | noun | ablative · singular · neuter | from rebirth |
| prāptau | prāptau | noun | locative · singular · masculine | on obtaining |
| tvayi | tvayi | pronoun | locative · singular · masculine | in you |
| ca | ca | indeclinable | — | and |
| me | me | pronoun | dative · singular · masculine | to me |
| matis | matis | noun | nominative · singular · feminine | my intellect |
| tathaiva | tathaiva | indeclinable | — | similarly |
| na | na | indeclinable | — | not |
| nibadhyate | nibadhyate | verb | √badha · present · passive | is bound |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an expression of the non-dual reality. The phrase 'yadṛcchayā ca upāgamād athavā punarjanmanā' suggests that the attainment of the ultimate reality is not dependent on chance or rebirth, but rather it is the natural result of realizing one's true nature. Śaṅkarācārya explains that the mind, having attained this reality, does not bind to anything else because it has realized its identity with Brahman. This verse highlights the advaitic notion that the individual self (ātman) is ultimately identical with the absolute reality (Brahman). As Śaṅkarācārya notes in his commentary on the Brahma Sūtras, 'the knowledge of Brahman is not something that can be acquired, but rather it is the realization of one's own true nature.' This verse, in the context of the Bhagavad Gītā, reinforces the idea that self-realization is the ultimate goal of human existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse as an expression of the loving relationship between the individual self (jīva) and the supreme lord (Īśvara). The phrase 'prāptau tvayi ca me matis tathaiva na nibadhyate' suggests that the mind, having attained the lord, becomes completely absorbed in him and does not bind to anything else. Rāmānujācārya explains that this verse highlights the idea that the ultimate goal of human existence is to attain the loving service of the lord, and that this can be achieved through devotion and self-surrender. Madhvācārya, on the other hand, interprets this verse as an expression of the distinction between the individual self and the supreme lord, emphasizing that the attainment of the lord is not a merging with him, but rather a loving service to him. Both Rāmānujācārya and Madhvācārya agree, however, that this verse emphasizes the importance of devotion and self-surrender in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to spiritual freedom and self-realization. He explains that the phrase 'yadṛcchayā ca upāgamād athavā punarjanmanā' suggests that spiritual growth is not limited by external circumstances, but rather it is a natural process that can occur at any moment. Vivekānanda notes that the mind, having attained this freedom, does not bind to anything else because it has realized its true nature as a spark of the divine. This verse, in the context of modern life, can be seen as a call to transcend the limitations of the ego and to realize one's true potential as a human being. As S. Rādhākrishnan notes in his writings, 'the ultimate goal of human existence is to realize the universal spirit that lies within us, and to express this spirit in our daily lives.' This verse, in this sense, offers a universal message of hope and liberation that can inspire individuals to strive for spiritual growth and self-realization.