kimin-daṃ prāṇahantṛṃ nāhaṃ paśyāmi devāḥ ॥ 37 ॥
“Why I do not see any slayer of life.”
Structure
kim idaṃ prāṇa-hantṛṃ nāhaṃ paśyāmi devāḥ
nāhaṃ (I) paśyāmi (see) kim (what) idaṃ (this) prāṇa-hantṛṃ (life-taker) devāḥ (O gods)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kim | kim | indeclinable | — | what |
| idaṃ | idam | pronoun | accusative · neuter singular · neuter | this |
| prāṇa-hantṛṃ | prāṇa-hantṛṃ | compound | tatpuruṣa · "prāṇa-hantṛ" | life-killer |
| nāhaṃ | nāhaṃ | indeclinable, pronoun | — | I do not |
| paśyāmi | paśyāmi | verb | √paś · laṭ-present · first | I see |
| devāḥ | devāḥ | noun | nominative · plural · masculine | gods, divine beings |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the distinctions between the individual self and the ultimate reality, Brahman, dissolve. According to Shankara, in his commentary on the Bhagavad Gītā, the phrase 'prāṇahantṛṃ' signifies the destroyer of the limited, individual life, which is an illusion. The question 'kim idaṃ' (what is this) is a call to inquiry into the true nature of reality, leading to the realization that the ātman (individual self) is not separate from Brahman. Shankara's reasoning, as seen in his commentary on verse 11.36, emphasizes the removal of ignorance (avidyā) to reveal the brahman-ātman identity. This verse, therefore, points to the ultimate non-dual reality where the distinctions between life and death, or slayer and slain, lose their meaning.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, particularly as expounded by Rāmānujācārya, this verse is seen in the context of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). The question of Arjuna, 'kim idaṃ prāṇa-hantṛṃ nāhaṃ paśyāmi,' reflects his confusion and grief at the prospect of slaying his kin, which leads him to seek the divine guidance of Krishna. Rāmānuja interprets this as an opportunity for Krishna to reveal the nature of ultimate reality and the path to liberation, emphasizing the importance of self-surrender (prapatti) and devotion (bhakti) to Īśvara. The slayer of life is not a separate entity but a manifestation of the divine will, which the devotee must learn to understand and accept with faith and love.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda sees this verse as an expression of the universal quest for the meaning of life and death. In his lectures on the Bhagavad Gītā, Vivekānanda emphasizes the practical application of this verse, focusing on the realization that true strength lies not in the ability to take life but in the courage to face and understand death. He interprets 'prāṇahantṛṃ' as the symbol of the higher self that transcends the limitations of mortal life, urging individuals to strive for this realization. Vivekānanda connects this verse to contemporary life by highlighting the need for self-reflection and the pursuit of spiritual growth. In his words, 'the greatest glory in living lies not in never falling, but in rising every time we fall,' reflecting the essence of this verse's call to transcend the fear of death and to seek the ultimate truth.