yaccedaṃ asi rāgādi mama dehādiṣu sarvataḥ
“And if this attachment etc. exists in me towards my body etc. on all sides”
Structure
yac ca idam asi rāgādi mama dehādiṣu sarvataḥ
yac (what) ca (and) idam (this) asi (is) rāgādi (attachment etc.) mama (My) dehādiṣu (in the body etc.) sarvataḥ (everywhere)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yac | yac | pronoun | nominative · neuter · neuter | whatever |
| ca | ca | indeclinable | — | and |
| idam | idam | pronoun | nominative · neuter · neuter | this |
| asi | asi | verb | √as · liṭ-perfect · second | you are |
| rāgādi | rāgādi | compound | dvandva · "rāgādayo" | attachment etc. |
| mama | mama | pronoun | possessive · singular · masculine/neuter | my |
| dehādiṣu | dehādiṣu | compound | tatpuruṣa · "dehādīṣu" | in the body etc. |
| sarvataḥ | sarvataḥ | indeclinable | — | on all sides |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality by highlighting the ubiquity of attachment (rāgādi) towards the body and its extensions. According to Shankara, such attachments veil the true nature of the Self (ātman), which is ultimately identical with Brahman. In his commentary on the Bhagavad Gītā, Shankara notes that the realization of this verse leads to the understanding that the ātman is not limited by the body or its attachments, thereby pointing towards the brahman-ātman identity. This understanding is crucial for the aspirant to transcend the limitations of the empirical self and realize the ultimate non-dual reality. By recognizing the all-pervasive nature of attachment, the seeker is prompted to inquire into the true nature of the Self, leading to the dissolution of the ego-bound individuality and the revelation of the universal Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the inherent dependence of the jīva (individual self) on Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets the attachment (rāgādi) mentioned in the verse as a natural inclination of the jīva towards its source, namely Īśvara. This inclination, when properly directed, facilitates the jīva's journey towards liberation. Madhvācārya, on the other hand, views this verse as an affirmation of the real distinction between the jīva and Īśvara, emphasizing the need for the jīva to recognize and surrender its egoistic tendencies to Īśvara. Both perspectives underscore the relational dynamics between the individual self and the Supreme, highlighting the importance of devotion and surrender in the pursuit of spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition, revealing the pervasive influence of attachment in our lives. Swami Vivekānanda, in his lectures and writings, often emphasized the need to recognize and transcend such attachments to realize one's true potential. He viewed this process as a universal and practical application of the verse, applicable to all aspects of life. Similarly, S. Radhakrishnan, in his philosophical works, highlighted the significance of this verse in understanding the human predicament and the path to self-realization. According to Radhakrishnan, the recognition of attachment as an all-pervasive phenomenon serves as a catalyst for spiritual growth, encouraging individuals to cultivate a deeper sense of awareness and detachment. This, in turn, enables them to navigate the complexities of modern life with greater wisdom, balance, and inner peace.