kathaṁ nu mahatāṁ brahman puṇyaṁ pravṛttaṁ ca dehinām .
“How, O Brahman, has righteousness (or the virtuous path) begun for embodied beings of great (spiritual) stature.”
Structure
katham, nu, mahatām, brahman, puṇyam, pravṛttam, ca, dehinām
katham (how) nu (now) brahman (O Brahmin) mahatām (of the great ones) dehinām (of embodied beings) puṇyam (the virtuous) ca (and) pravṛttam (taking to)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| katham | katham | indeclinable | — | how |
| nu | nu | indeclinable | — | indeed, surely |
| mahatām | mahatām | noun | genitive · plural · masculine | of the great ones |
| brahman | brahman | noun | nominative · singular · neuter | Brahman or the supreme reality, here addressed to Krishna |
| puṇyam | puṇyam | noun | nominative · singular · neuter | merit, virtue |
| pravṛttam | pravṛttam | verb | √vṛt · past participle · third | has taken place, occurred |
| ca | ca | indeclinable | — | and |
| dehinām | dehinām | noun | genitive · plural · masculine | of embodied beings |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya interprets this verse as Arjuna's inquiry into the nature of righteousness for those who have realized their true Self (ātman). Shankara notes that the question presupposes a distinction between the Self and the body, which is a product of ignorance (avidyā). The mahatām, or great souls, have transcended this ignorance and realized their identity with Brahman. As such, their actions are no longer motivated by personal desire but are a natural expression of their union with the ultimate reality. This verse thus points to the brahman-ātman identity, where the individual Self is not separate from the universal Brahman. Shankara's commentary emphasizes the non-dual reading of this verse, highlighting that true righteousness can only be understood in the context of this ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as an expression of Arjuna's concern for the well-being of his kin and the virtuous path they should follow. Rāmānujācārya emphasizes the devotional aspect, interpreting mahatām as those who are great in their devotion to Īśvara (the Lord). The verse, according to Rāmānujācārya, highlights the importance of following a path that is pleasing to the Lord, for it is through such devotion that one attains true righteousness. The relationship between the jīva (individual soul) and Īśvara is central, with the former seeking guidance from the latter. This verse, in the Vaiṣṇava tradition, underscores the need for surrender to the divine will, recognizing that true righteousness is a gift from the Lord, bestowed upon those who seek to follow the path of devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, views this verse as a call to action, emphasizing the practical application of righteousness in daily life. He interprets mahatām as those who have the capacity to lead others, to inspire and to guide. The verse, according to Vivekānanda, prompts the question of how one can live a virtuous life, given the complexities and challenges of the world. He suggests that the answer lies in cultivating inner strength, self-control, and a sense of detachment, allowing one to act selflessly for the greater good. Similarly, S. Rādhākrishnan, in his writings, connects this verse to the universal quest for meaning and purpose. He sees the inquiry into righteousness as a fundamental human question, applicable across cultures and time. This verse, in the context of Neo-Vedānta, encourages individuals to reflect on their values and actions, striving to embody the virtues that lead to a more harmonious and just society.