na tvevāhaṁ jātum ayoddhī tvadasanyādrathītam, śrutvā yuddhāsaṁāgamaṁ yāvad yuşyati tāvad drava.
“You will never be able to kill me in this battle, so hear my words and retreat while you still have the chance.”
Structure
na tu eva aham jātum ayoddhī tvad asanyāt rathītam śrutvā yuddha sama āgamaṁ yāvat yuṣyati tāvat drava
na (not) tu (indeed) eva (only) aham (I) jātum (to fight) ayoddhī (unwilling to fight) tvat (your) asanyāt (from army) rathītam (equipped with chariots) śrutvā (having heard) yuddha (of the war) sama (equal) āgamaṁ (approach) yāvat (as long as) yuṣyati (you are engaged) tāvat (then) drava (run away)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, surely |
| eva | eva | indeclinable | — | only, indeed |
| aham | ahem | pronoun | nominative · singular · masculine | I |
| jātum | jātum | verb | √jā · liṅ-optative · first | to be born |
| ayoddhī | ayoddhī | noun | nominative · singular · masculine | not a warrior |
| tvad | tvad | pronoun | ablative · singular · masculine | from you |
| asanyāt | asanyāt | noun | ablative · singular · masculine | from a non army |
| rathītam | rathītam | verb | √rathī · kṛta-participle | equipped with a chariot |
| śrutvā | śrutvā | indeclinable | — | having heard |
| yuddha | yuddha | noun | accusative · singular · masculine | battle |
| sama | sama | indeclinable | — | together with |
| āgamaṁ | āgamaṁ | noun | accusative · singular · masculine | arrival, approach |
| yāvat | yāvat | indeclinable | — | as long as |
| yuṣyati | yuṣyati | verb | √yuṣ · laṭ-present · third | it endures |
| tāvat | tāvat | indeclinable | — | that long, until then |
| drava | drava | verb | √drā · laṭ-present · second | run |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the ultimate truth, Brahman, is beyond the fleeting nature of worldly engagements such as battle. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes the futility of worldly actions when seen from the perspective of the absolute. Here, Arjuna's realization that he cannot kill Krishna points to the imperishable nature of the ātman, which is essentially one with Brahman. This verse, therefore, becomes a pointer to the transcendental reality that underlies all existence, inviting the reader to contemplate on the brahman-ātman identity beyond the ephemeral realms of human conflict.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a profound expression of the relationship between the jīva (individual soul) and Īśvara (God). Rāmānujācārya, in his commentary, highlights how Arjuna's dialogue with Krishna illustrates the dependence of the jīva on Īśvara. The futility of Arjuna's attempt to confront Krishna signifies the inherent incapability of the jīva to act independently of Īśvara. This verse, thus, reinforces the concept of prapatti or surrender, where the jīva recognizes its limitations and seeks refuge in Īśvara, embodying the devotional path to liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the universal principles hidden within ancient texts like the Bhagavad Gītā. This verse, to him, would symbolize the eternal and unchanging essence of the Self amidst the flux of life's challenges. It teaches us to discern between the real and the unreal, the permanent and the transient. In contemporary life, this verse can inspire individuals to seek their inner strength and recognize their limitations, prompting a retreat from egoistic confrontations and instead, fostering a spirit of humility and cooperation. As Vivekānanda might suggest, the true battle is not with others but with one's own ignorance and weaknesses, and this verse invites us to withdraw from external conflicts to engage in this more meaningful inner struggle.