yaccaivaṁ trīn lokān aśīn svakarmeṇa . prabhuḥ tribhirevaiva triyate ॥
“And thus, the Lord, by His own action, maintains these three worlds.”
Structure
yacca + evaṁ + trīn + lokān + aśīn + svakarmeṇa . prabhuḥ + tribhiḥ + eva + eva + triyate ॥
prabhuḥ (the Lord) svakarmeṇa (by His own action) evaṁ (in this way) trīn (three) lokān (worlds) aśīn (ruling) tribhiḥ (by the three) eva (indeed) triyate (is satisfied)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and, also |
| evaṁ | evaṁ | indeclinable | — | thus, like this |
| trīn | trīn | noun | accusative · plural · masculine | three |
| lokān | lokān | noun | accusative · plural · masculine | worlds |
| aśīn | aśīn | verb | √aś · preterite · third | has eaten, or controlled |
| svakarmeṇa | svakarmeṇa | compound | tatpuruṣa · "sva-karma + eṇa" | by one's own actions |
| prabhuḥ | prabhuḥ | noun | nominative · singular · masculine | lord, master |
| tribhiḥ | tribhiḥ | noun | instrumental · plural · masculine | by three |
| eva | eva | indeclinable | — | indeed, surely |
| eva | eva | indeclinable | — | indeed, surely |
| triyate | triyate | verb | √tri · present · third | is pervading, or crossing |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the Lord, or Brahman, maintains the three worlds through His own action. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the term 'svakarmeṇa' (by His own action) signifies the innate power of Brahman, which is the ultimate reality. He further notes that the maintenance of the three worlds is not an external act, but rather an expression of Brahman's inherent nature. This verse, therefore, points to the identity of Brahman and Ātman, where the individual self is not separate from the ultimate reality. Shankara's reasoning on this verse is in line with his overall non-dualistic interpretation of the Gītā, where he underscores the unity of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an affirmation of the Lord's sovereignty and the dependent nature of the jīva (individual self). Rāmānujācārya, in his commentary on the Gītā, notes that the term 'prabhuḥ' (Lord) signifies the supreme ruler, who sustains the three worlds through His own power. He emphasizes that the jīva, being a dependent entity, is maintained by the Lord's grace. Madhvācārya, on the other hand, interprets this verse as a manifestation of the Lord's independence, where He maintains the worlds without being dependent on anyone else. Both Rāmānuja and Madhva highlight the devotional aspect of this verse, where the jīva's relationship with the Lord is one of surrender and dependence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a call to recognize the inherent power and potential within each individual. Swami Vivekānanda, in his lectures, often emphasized the importance of self-reliance and inner strength, which is reflected in the term 'svakarmeṇa' (by His own action). He noted that the maintenance of the three worlds by the Lord signifies the universal principle of self-sustenance, where each individual has the capacity to shape their own destiny. S. Rādhākrishnan, in his writings, highlights the practical application of this verse, where the individual's actions have a direct impact on the world around them. He emphasizes the need for individuals to take responsibility for their actions and to strive for self-realization, which is in line with the universal and practical message of this verse.