yaccatuṣṣadgurutaḥ prāṇādapāṃ rasāccha
“And that which is the great foundation for the quadruple Vedic order, and the life and taste of the waters”
Structure
yac + catuṣṣad + gurutaḥ + prāṇāt + apāṃ + rasāt + ccha
yac (what) catuṣṣad (four) gurutaḥ (elements) prāṇāt (from life) apāṃ (of water) rasāt (from taste) ccha (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yac | yac | indeclinable | — | and |
| catuṣṣad | catuṣṣad | noun | nominative · singular · masculine | four-seated |
| gurutaḥ | gurutaḥ | indeclinable | — | heavily, intensely |
| prāṇāt | prāṇāt | noun | ablative · singular · masculine | from life-breath |
| apāṃ | apāṃ | noun | genitive · plural · feminine | of waters |
| rasāt | rasāt | noun | ablative · singular · masculine | from taste, essence |
| ccha | ccha | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā underscores the non-dual nature of reality, highlighting the ultimate foundation of all existence. Shankara's commentary on the Gītā emphasizes the unity of Brahman and Ātman, suggesting that the 'great foundation' referred to here is the indivisible, all-encompassing Brahman. The quadruple Vedic order, life, and the taste of the waters are all manifestations of this singular reality. For Shankara, this verse points to the illusory nature of distinctions, guiding the seeker towards the realization of the identity of Brahman and Ātman. By contemplating the ultimate source of all, including the Vedas and life itself, one transcends the limitations of the material world and realizes the non-dual truth. Shankara's reasoning, as seen in his commentary on the Taittiriya Upanishad, consistently emphasizes the dissolution of duality in the pursuit of Self-knowledge, aligning with the essence of this verse.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord), emphasizing devotion and surrender. Rāmānujācārya, in his commentary on the Gītā, views the 'great foundation' as the Lord Himself, who is the source of the quadruple Vedic order, the sustainer of life, and the essence of all tastes, including the waters. This perspective underscores the dependence of all existence on the divine and encourages a devotional approach to understanding and realizing one's place within the cosmic order. Madhvācārya, with his emphasis on the difference between the soul and God, would also see this verse as affirming the Lord's supremacy and the jīva's dependence on Him for all aspects of existence, including spiritual growth and liberation. Thus, for Vaiṣṇavas, this verse is a call to recognize and worship the Supreme Being as the foundation of all.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and Sarvepalli Radhakrishnan, key figures in Neo-Vedānta, interpret this verse in a universal and practical light, applicable to contemporary life. Vivekānanda, known for his emphasis on service and the potential within every individual, would see the 'great foundation' as the inherent divine spark in all beings, which is the source of life, wisdom, and the sustenance of the world. This interpretation encourages individuals to recognize and nurture their inner potential, leading to a life of service, compassion, and self-realization. Radhakrishnan, with his philosophical approach, highlights the cosmic and human implications of this verse, suggesting that the ultimate reality is not just a metaphysical concept but a living, breathing force that underlies all existence. He encourages a holistic understanding of the world, where the spiritual, the human, and the natural are interconnected, reflecting the unity and interdependence hinted at in this verse. This perspective inspires a balanced approach to life, embracing both spiritual aspiration and worldly responsibility.