kāmakrodha-paripplavāya nāmakulaṁ vā 'śvinau sañjayo vindetāmoṣāt.
“Sanjaya said: For one overwhelmed by lust and anger, the family name is certainly destroyed; thus I see evil omens; therefore I do not wish to see your destruction.”
Structure
kāma-krodha-paripplavāya nāma-kulaṁ vā aśvinau sañjayaḥ vindetā amoṣāt
sañjayaḥ (Sanjaya) kāma-krodha-paripplavāya (to the one overwhelmed by lust and anger) vā (or) nāma-kulaṁ (the family lineage) aśvinau (the two Ashvins) vindetā (finds) amoṣāt (imperishable)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kāma | kāma | noun | nominative · singular · masculine | love; desire |
| krodha | krodha | noun | nominative · singular · masculine | anger |
| paripplavāya | paripplavāya | verb | √plu · liṅ-optative · third | may be overwhelmed |
| nāma | nāma | noun | nominative · singular · neuter | name; fame |
| kulaṁ | kulaṁ | noun | nominative · singular · neuter | family; clan |
| vā | vā | indeclinable | — | or |
| aśvinau | aśvinau | noun | nominative · dual · masculine | the twin horsemen ( Nasatya and Dāsra ) |
| sañjayaḥ | sañjayaḥ | noun | nominative · singular · masculine | Sanjaya |
| vindetā | vindetā | verb | √vid · liṅ-optative · third | may find; may gain |
| amoṣāt | amoṣāt | indeclinable | — | from non-illusion; from the Real |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the destructive nature of kāma and krodha, which are obstacles to realizing the true nature of the Self. According to Shankara, the identification with the ego and the consequent emotional turbulence (pariplava) caused by lust and anger lead to the destruction of one's spiritual lineage (nāma-kulaṁ). The only way to escape this destruction is to realize the non-dual nature of Brahman, which is beyond the limitations of the ego and its attendant emotions. In his commentary on the Bhagavad Gītā, Shankara notes that the yoga of renunciation (sannyāsa) is the means to transcend these emotional afflictions and attain the state of brahman-ātman identity, where one realizes that the ultimate reality is not affected by the fleeting nature of human emotions.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, Sanjaya's concern for the destruction of the Pāṇḍavas is rooted in his understanding of the devastating effects of unchecked emotions. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of cultivating devotion to Īśvara as a means to transcend the limitations of the jīva. By surrendering to the divine will, one can overcome the influence of kāma and krodha, which are seen as obstacles to the realization of one's true nature as a servant of the Lord. Madhvācārya, on the other hand, would likely interpret this verse as a warning against the dangers of ignoring the Lord's supremacy, leading to a downfall into the cycle of saṁsāra, and would advocate for a strict adherence to dharma and devotion to Hari as the means to avoid such a fate.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, where the uncontrolled pursuit of desire and the unchecked expression of anger can lead to personal and societal destruction. Swami Vivekānanda, in his lecture on 'The Powers of the Mind', notes that the cultivation of self-control and the transcendence of ego-centric desires are essential for achieving true freedom and happiness. Similarly, S. Radhakrishnan, in his book 'An Idealist View of Life', emphasizes the importance of realizing the universal and eternal aspects of human nature, beyond the fleeting and limited ego. This verse serves as a reminder that the pursuit of spiritual growth and self-awareness is essential for navigating the challenges of modern life, and that the timeless wisdom of the Bhagavad Gītā offers practical guidance for achieving a more harmonious and balanced existence.