tad brahmā ca jānāti tacc yajustvāṃ vedi ca | tad vāṇaḥ proktaṃ vṛṣṇinā yathādhigamyate ||
“That Brahma knows and you know in the Yajus, that was proclaimed by Vasudeva as it can be understood.”
Structure
tad brahmā ca jānāti tacc yajus tvāṃ vedi ca tad vāṇaḥ proktaṃ vṛṣṇinā yathā adhi gamyate
tad (that) brahmā (Brahma) ca (and) jānāti (knows)tacc (that) yajus (Veda) tvāṃ (you) vedi (know) ca (and)tad (that) vāṇaḥ (speech) vṛṣṇinā (by Vṛṣṇi) proktaṃ (was spoken)yathā (how) adhi gamyate (it is understood)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| brahmā | brahmā | noun | nominative · singular · masculine | Brahmā |
| ca | ca | indeclinable | — | and |
| jānāti | jānāti | verb | √jñā · laṭ-present · third | knows |
| tacc | tacc | pronoun | accusative · neuter singular · neuter | that |
| yajus | yajus | noun | instrumental · neuter singular · neuter | by the Veda |
| tvāṃ | tvāṃ | pronoun | accusative · singular | you |
| vedi | vedi | verb | √vid · laṭ-present · third | he knows |
| ca | ca | indeclinable | — | and |
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| vāṇaḥ | vāṇaḥ | noun | nominative · singular · masculine | the Upanishad or Vāṇa (reed or speech) |
| proktaṃ | proktaṃ | verb | √vac · kṛta-participle | has spoken |
| vṛṣṇinā | vṛṣṇinā | noun | instrumental · singular · masculine | by the sage or Vṛṣṇa |
| yathā | yathā | indeclinable | — | as |
| adhi | adhi | indeclinable | — | upon or in accordance with |
| gamyate | gamyate | verb | √gam · lat-passive · third | is to be understood |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where Brahma, the ultimate reality, is known by the Self (ātman) and is the essence of all knowledge, including the Yajus. Shankara's commentary on the Brahma Sutras (1.1.1) establishes that the ultimate goal is to realize the identity of brahman and ātman. Here, in the Bhagavad Gītā (10.31), the phrase 'tad brahmā ca jānāti' indicates that Brahma, or the ultimate reality, is the knower and what is known. The verse implies that the knowledge of Brahma is not separate from the self, reinforcing the non-dual (advaita) perspective. This identity can be understood through the realization that the distinctions between subject and object are transcended in the ultimate reality, leading to the direct experience of 'I am Brahma' (Aham Brahma Asmi).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the importance of devotion (bhakti) and the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes that the knowledge of Brahma is not just intellectual but involves a personal relationship with the Lord, who is the embodiment of all scriptures, including the Yajus. The phrase 'tacc yajustvāṃ vedi ca' suggests that true knowledge is knowing the Lord as the essence of all scriptures and experiencing this through devotion. The Vaiṣṇava tradition underscores that such knowledge is a gift from the Lord, as indicated by 'vṛṣṇinā yathādhigamyate,' implying that the path to this knowledge is through surrender and devotion to the Lord, who is approached through the medium of the guru and the scriptures.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as an inspiration for the practical application of spiritual principles in everyday life. The statement 'tad brahmā ca jānāti tacc yajustvāṃ vedi ca' becomes a call to recognize the universal truth that underlies all religious and philosophical traditions. Vivekānanda emphasized that the ultimate reality (Brahma) is not just a theoretical concept but a living reality that can be experienced. 'Tad vāṇaḥ proktaṃ vṛṣṇinā yathādhigamyate' suggests that this reality is accessible through the teachings of enlightened beings, like Vasudeva, who embody and communicate this truth. Radhakrishnan, in his philosophical exposition, further develops this idea, arguing that the knowledge of the ultimate reality is not esoteric but universal and can be approached through a rational and ethical life, leading to a universal brotherhood based on the recognition of the divine in all beings.