yaccaivam idānīṁ prāpyamamāpy eṣu mātulo'nuvartate । tadapy astu mama tvad astu tato mama kiṁ parihlādinaḥ ॥ ३४ ॥
“If my kinsmen, on receiving Your gift, behave towards You as they do towards Me, then what gain do I derive that would make me jubilant?”
Structure
yacca + evam + idānīm + prāpyam + mama + api + eṣu + mātulaḥ + anuvartate + tad + api + astu + mama + tvat + astu + tato + mama + kiṁ + parihlādinaḥ
yacca (and what) evam (like this) idānīm (now) prāpyam (obtained) mama (my) api (also) eṣu (these) mātulaḥ (relatives) anuvartate (follow), tad (that) api (also) astu (let it be) mama (mine), tvat (from You) astu (let it be), tato (then) mama (to me) kiṁ (what) parihlādinaḥ (joy or pleasure brings)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and what |
| evam | evam | indeclinable | — | thus |
| idānīm | idānīṁ | indeclinable | — | now |
| prāpyam | prāpyam | noun | accusative · singular · neuter | what is obtainable |
| mama | mama | pronoun | genitive · singular · masculine/neuter | my |
| api | api | indeclinable | — | also |
| eṣu | eṣu | pronoun | locative · plural · masculine | in these |
| mātulaḥ | mātulaḥ | noun | nominative · singular · masculine | maternal uncle |
| anuvartate | anuvartate | verb | √anuvart · present · third | follows |
| tad | tad | pronoun | nominative · singular · neuter | that |
| api | api | indeclinable | — | also |
| astu | astu | verb | √as · optative · third | let it be |
| mama | mama | pronoun | genitive · singular · masculine/neuter | my |
| tvad | tvad | pronoun | ablative · singular · masculine | from you |
| astu | astu | verb | √as · optative · third | let it be |
| tato | tato | indeclinable | — | then |
| mama | mama | pronoun | genitive · singular · masculine/neuter | my |
| kiṁ | kiṁ | indeclinable | — | what |
| parihlādinaḥ | parihlādinaḥ | noun | nominative · singular · masculine | one who rejoices greatly |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the non-dual nature of reality. Shankara's commentary on the Bhagavad Gītā emphasizes the unity of the Self (ātman) and the Ultimate Reality (Brahman). In this verse, Arjuna's concern about his kinsmen's behavior towards Krishna reflects the mundane, dualistic perspective. However, from a non-dual standpoint, such distinctions are irrelevant, as all beings are ultimately identical with Brahman. Shankara's reasoning, as seen in his commentary on the Brahma Sutras, underscores that the distinctions between the individual self (jīva) and the Supreme Self (Īśvara) are transcended in the state of liberation. This verse, therefore, points to the brahman-ātman identity, encouraging the seeker to look beyond the ephemeral, dualistic world and realize the timeless, non-dual essence that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, as represented by Rāmānujācārya and Madhvācārya, emphasizes the personal, devotional relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). In this verse, Arjuna's sentiment reflects a deep-seated desire for his kinsmen to recognize and reverence Krishna as he does, illustrating the Vaiṣṇava ideal of loving devotion (bhakti) towards the personal God. Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the importance of self-surrender (prapatti) to the Lord, which includes recognizing one's complete dependence on Him. This verse, from a Vaiṣṇava perspective, underscores the significance of cultivating a personal relationship with the Divine, where the distinction between the devotee and the Lord is maintained, yet the devotee seeks to please and serve the Lord with utmost devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, representatives of Neo-Vedānta, bring out the universal and practical implications of this verse. Vivekānanda, in his lectures and writings, often emphasized the importance of realizing one's true nature, beyond the confines of ego and individuality. This verse can be seen as an illustration of the ego's limitation, where Arjuna's concern about his kinsmen's behavior stems from an attachment to his own identity and relationships. Radhakrishnan, in his philosophical works, discusses the concept of the 'universal self,' which transcends the narrow boundaries of the individual ego. From a Neo-Vedānta perspective, this verse encourages the individual to look beyond the fleeting concerns of the ego and recognize the deeper, universal essence that connects all beings, promoting a sense of unity, compassion, and service to humanity.