yaccedaṁ hasṛjāmāsyathavā, notsṛjyam । iṣṭādeva saganaḥ । śriyaṁ vāśaya me'śivaḥ ॥ 11 ॥
“The Supreme Lord said: If it pleases you to create this universe or not, or if You are not obliged to create it, then with Your attendants kindly bring about the Goddess of Fortune to reside in my home.”
Structure
yac ca idam hasṛjāma āsya athavā na otsṛjyam iṣṭā ad eva sa-gaṇaḥ śriyam vāśaya me aśivaḥ
yac ca (what and) idam (this) hasṛjāma (we create) āsya (from You) athavā (or) na otsṛjyam (not to be abandoned) iṣṭā (Your desired form) ad eva (just like this) sa-gaṇaḥ (with attendants) śriyam (auspiciousness or Lakṣmī) vāśaya (please dwell) me (in me) aśivaḥ (O Supreme Lord)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yac | yac | pronoun | nominative · neuter · neuter | what |
| ca | ca | indeclinable | — | and |
| idaṁ | idaṁ | pronoun | accusative · neuter · neuter | this |
| hasṛjāma | hasṛjāma | verb | √sṛj · laṭ-present · first | we create |
| āsya | āsya | noun | genitive · singular · masculine | of this |
| athavā | athavā | indeclinable | — | or |
| na | na | indeclinable | — | not |
| otsṛjyam | otsṛjyam | verb | √sṛj · liṅ-optative · first | we should create |
| iṣṭā | iṣṭā | noun | nominative · singular · feminine | beloved one |
| ad | ad | indeclinable | — | to |
| eva | eva | indeclinable | — | only |
| sa | sa | pronoun | nominative · singular · masculine | he |
| gaṇaḥ | gaṇaḥ | noun | nominative · singular · masculine | with attendants |
| śriyam | śriyam | noun | accusative · singular · feminine | Lakṣmī |
| vāśaya | vāśaya | verb | √vāś · liṅ-optative · first | you should make dwell |
| me | me | pronoun | dative · singular · masculine | to me |
| aśivaḥ | aśivaḥ | noun | nominative · singular · masculine | Śiva |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, suggesting that the universe's creation or destruction is not obligatory for the Supreme Lord. Shankara's commentary on the Bhagavad Gītā emphasizes the concept of līlā, or divine play, where the creation and dissolution of the universe are mere manifestations of the Lord's will. The request to bring about the Goddess of Fortune signifies the jīva's desire for spiritual wealth, which is ultimately a recognition of the brahman-ātman identity. Shankara's interpretation of this verse highlights the illusory nature of the world and the need for self-realization to understand the true nature of reality. By citing the concept of māyā, Shankara illustrates how the universe is a mere projection of the Supreme Lord's power, and the jīva's liberation lies in recognizing this non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya): This verse exemplifies the devotional relationship between the jīva and Īśvara. Rāmānujācārya's commentary on the Bhagavad Gītā emphasizes the concept of prapatti, or surrender, where the individual surrenders to the will of the Lord. The request to bring about the Goddess of Fortune represents the devotee's desire for spiritual growth and selfless devotion. According to Rāmānujācārya, this verse illustrates the Lord's mercy and compassion towards his devotees, demonstrating that even the most impossible tasks can be accomplished through devotion and surrender. The verse also highlights the importance of recognizing the Lord's sovereignty and the jīva's dependent nature, which is a central theme in Vaiṣṇava philosophy.
Neo-Vedānta (Swami Vivekānanda): This verse can be seen as a metaphor for the human quest for happiness and fulfillment. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasized the importance of cultivating a sense of inner strength and self-awareness. The request to bring about the Goddess of Fortune can be interpreted as a call to manifest one's inner potential and to cultivate a sense of inner wealth. Vivekānanda's writings highlight the universal and practical application of this verse, encouraging individuals to strive for self-realization and to recognize their inherent potential. By citing the concept of ātman, Vivekānanda illustrates how the individual's true nature is already perfect and complete, and that the quest for external wealth or happiness is ultimately a misguided pursuit.