Tasminneva yuddhe hi pravṛtto vadhīṣyasi vadhūn || 37 ||
“For, having entered even that very battle, you will surely kill those who are to be killed.”
Structure
Tasmin eva yuddhe hi pravṛtto vadhīṣyasi vadhuūn
Tvaṁ (you) tasmin (that) eva (very) yuddhe (battle) hi (certainly) pravṛtto (engaged) asi (are) vadhuūn (the bridegrooms) vadhīṣyasi (will kill)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tasmin | Tasmin | pronoun | locative · singular · neuter | in that |
| eva | eva | indeclinable | — | indeed |
| yuddhe | yuddhe | noun | locative · singular · neuter | battle |
| hi | hi | indeclinable | — | for |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | having started |
| vadhīṣyasi | vadhīṣyasi | verb | √han · future · second | you will kill |
| vadhuūn | vadhuūn | noun | accusative · plural · masculine | relatives |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an instruction to Arjuna to fulfill his duty as a warrior, unattached to the outcomes of his actions. Śaṅkara notes that the verse emphasizes the inevitability of the battle and the certain death of those who are to be killed, which points to the ultimate reality that transcends the ephemeral nature of the empirical world. This understanding is in line with the non-dual reading of the verse, where the distinction between the killer and the killed is seen as illusory, and the ultimate reality of brahman-ātman identity is revealed. As Śaṅkara remarks in his commentary on the Gītā, the Self (ātman) is not the doer of actions, nor is it affected by the consequences of those actions. This verse, therefore, serves as a reminder to cultivate a sense of detachment and understand the ultimate reality that underlies all worldly phenomena.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, sees this verse as an expression of the Lord's instructions to Arjuna, emphasizing the importance of fulfilling one's duty (svadharma) as a means of devotion to Īśvara. According to Rāmānuja, the verse highlights the idea that the jīva (individual self) is dependent on Īśvara (the Lord) for its very existence and that the jīva's actions are ultimately guided by Īśvara's will. In this context, the verse is seen as a call to Arjuna to surrender to the Lord's will and fulfill his duty as a warrior, trusting that the Lord will guide him in his actions. Madhvācārya, on the other hand, interprets the verse in a more literal sense, emphasizing the importance of fulfilling one's duty, even if it involves killing, as a means of upholding the divine order (dharma). Both Rāmānuja and Madhva, however, agree that the verse points to the ultimate reality of the Lord's sovereignty and the jīva's dependence on Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to action, emphasizing the importance of fulfilling one's duty, regardless of the consequences. According to Vivekānanda, the verse teaches us to cultivate a sense of courage and determination, unattached to the outcomes of our actions. This, he argues, is the key to achieving true freedom and realizing one's full potential. In his writings, Vivekānanda often cites this verse as an example of the practical application of the Gītā's teachings, emphasizing the importance of selfless action (nishkāma karma) and the cultivation of a sense of detachment (vairāgya). S. Rādhākrishnan, in his commentary on the Gītā, also highlights the universal and practical significance of this verse, noting that it teaches us to approach life's challenges with courage, determination, and a sense of detachment, trusting that the universe will guide us towards our ultimate goal.