atha bahuvirūḍhaṁ vṛkṣaṁ nakhāstraphāṇinaḥ । cicchiduḥ tvayi śāstraphāṇi rathasthaḥ śitādharāḥ ॥
“Then, having taken up Your bow and arrows, You cut down the huge tree as if it were a leafy vegetable.”
Structure
atha - bahuvirūḍham - vṛkṣam - nakhāstra - pāṇinaḥ - cicchiduḥ - tvayi - śāstra - pāṇi - rathasthaḥ - śitā - adharāḥ
nakhāstra-pāṇinaḥ (those with claws as their weapons) cicchiduḥ (cut) bahuvirūḍham (a very high) vṛkṣam (tree) tvayi (on you) rathasthaḥ (stationed on a chariot) śāstra-pāṇi (with a weapon in hand) śitā (sharp) adharāḥ (with sharp blades) .
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| bahuvirūḍham | bahuvirūḍham | compound | bahuvrīhi · "bahuvi rūḍha" | having many branches grown high |
| vṛkṣaṁ | vṛkṣaṁ | noun | accusative · singular · masculine | tree |
| nakhāstra | nakhāstra | compound | karmadhāraya · "nakha āstra" | whose nails are weapons |
| pāṇinaḥ | pāṇinaḥ | noun | nominative · plural · masculine | having hands |
| cicchiduḥ | cicchiduḥ | verb | √cchid · past · third | they cut |
| tvayi | tvayi | pronoun | locative · singular · masculine | in you |
| śāstra | śāstra | noun | nominative · singular · neuter | disk |
| pāṇi | pāṇi | noun | nominative · singular · masculine | hand |
| rathasthaḥ | rathasthaḥ | compound | karmadhāraya · "ratha stha" | standing on a chariot |
| śitā | śitā | adjective | — | cold, serene |
| adharāḥ | adharāḥ | noun | nominative · plural · feminine | parts, regions |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā (BG 11.5) is pivotal in understanding the non-dual nature of reality as per Advaita Vedānta. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, interprets the cutting down of the 'huge tree' as a metaphor for the destruction of ignorance (avidyā) that obscures the true nature of the Self (ātman). The 'bow and arrows' symbolize the discriminative knowledge (viveka) and the practice of detachment (vairāgya), respectively, which are essential for realizing the brahman-ātman identity. The tree, rich in foliage (bahuvirūḍhaṁ), represents the worldly life with its numerous distractions, which the seeker must transcend to realize the ultimate truth. This non-dual reading emphasizes that the ultimate reality, Brahman, is not separate from the individual self (jīva) but is the very essence of it, awaiting realization through the removal of ignorance.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, this verse underscores the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). The act of Krishna cutting down the tree symbolizes the Lord's grace in removing obstacles from the path of the devotee. The 'huge tree' can be seen as the ego or the illusion of separation from God, which the Lord, out of his mercy, helps the devotee to overcome. The emphasis here is on the devotional aspect, where the relationship between the jīva and Īśvara is one of dependence and surrender. Rāmānujācārya's commentary would highlight how this verse illustrates the concept of 'prapatti' or self-surrender, where the devotee, recognizing their limitations, seeks refuge in the Lord, who then guides and protects them on their spiritual journey.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would interpret this verse in the context of practical spirituality and universal applicability. He might see the 'huge tree' as a symbol of the obstacles that an individual faces in life—be it ignorance, fear, or weakness. The act of cutting it down would represent the application of willpower, self-discipline, and the right knowledge to overcome these challenges. Vivekānanda, in his lectures and writings, often emphasized the importance of taking action and applying spiritual principles in everyday life. This verse could be seen as a call to action, encouraging individuals to be proactive in their spiritual growth and in contributing positively to the world. Furthermore, S. Radhakrishnan, in aligning the teachings of the Bhagavad Gītā with contemporary life, might interpret the 'cutting down' as a metaphor for the necessity of transformation and change, highlighting the importance of adaptability and resilience in a rapidly changing world.