na tvāṃ śakyā munayo na rājāno na ṛṣayaḥ । kuto na lokā atra tava dṛṣṭipātāt ॥
“Not even the sages, nor kings, nor seers; how then can ordinary people exist if your gaze falls on them?”
Structure
na tvām śakyāḥ munayaḥ na rājānaḥ na ṛṣayaḥ kuto na lokāḥ atra tava dṛṣṭi-pātāt
na (not) tvām (You) śakyāḥ (able) munayaḥ (sages) na (not) rājānaḥ (kings) na (not) ṛṣayaḥ (seers)kuto (how) na (not) lokāḥ (people) atra (here) tava (Your) dṛṣṭi-pātāt (from the glance of)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvām | tvām | pronoun | accusative · singular | you |
| śakyāḥ | śakyāḥ | verb | √śak · laṭ-present · first | are able |
| munayaḥ | munayaḥ | noun | nominative · plural · masculine | sages |
| na | na | indeclinable | — | not |
| rājānaḥ | rājānaḥ | noun | nominative · plural · masculine | kings |
| na | na | indeclinable | — | not |
| ṛṣayaḥ | ṛṣayaḥ | noun | nominative · plural · masculine | seers |
| kuto | kuto | indeclinable | — | why |
| na | na | indeclinable | — | not |
| lokāḥ | lokāḥ | noun | nominative · plural · masculine | people |
| atra | atra | indeclinable | — | here |
| tava | tava | pronoun | genitive · singular | your |
| dṛṣṭi-pātāt | dṛṣṭi-pātāt | compound | tatpuruṣa · "dṛṣṭi-pātāt" | from the glance |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, BG 11.25, underscores the devastating power of the Lord's gaze, implying that even the most exalted beings, such as sages, kings, and seers, cannot withstand it. According to Shankara, this serves as a reminder of the absolute nature of Brahman, which transcends all distinctions, including those of creation and destruction. In his commentary on the Bhagavad Gītā, Shankara highlights that the vision of the universal form (viśvarūpa) reveals the impermanence of all phenomena, pointing to the ultimate reality of Brahman-ātman identity. This verse thus prompts the seeker to inquire into the nature of the Self, leading to the realization of non-duality, where the distinctions between the individual self (jīva) and the ultimate reality (Brahman) are transcended. The gaze of the Lord symbolizes the illuminating power of knowledge that burns away ignorance, revealing the unity of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an expression of the awe-inspiring majesty of the Lord. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes that the Lord's gaze is not merely destructive but also transformative, purifying those who behold it. The inability of sages, kings, and seers to withstand this gaze underscores the profound dependence of the jīva (individual self) on Īśvara (the Lord). This verse is seen as an invitation to surrender and devotion, recognizing the omnipotence and grace of the divine. Madhvācārya, from a Dvaita perspective, would further emphasize the real difference between the Lord and the jīva, highlighting that the verse demonstrates the Lord's sovereignty and the jīva's complete dependence on Him for existence and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and Sarvepalli Rādhākrishnan, key figures of Neo-Vedānta, interpret this verse in a universal and practical light. According to Vivekānanda, the verse symbolizes the universal power that lies beyond human comprehension, a power that can both create and destroy. This symbolism urges the individual to recognize their place within the grand scheme of existence and to strive for self-realization. Rādhākrishnan, echoing this sentiment, sees the verse as an allegory for the human condition, where the gaze of the Lord represents the highest ideal towards which humanity must aspire. Both thinkers emphasize that the true essence of this verse lies in its call to transcend mundane limitations and to embark on a path of spiritual growth and self-discovery, leading to a fuller, more meaningful existence.