na cedevaṃ asti mokṣo na sadṛśī tārhi kasyasāḥ || 6 ||
“If there is no result for a Kshatriya warrior, then for what purpose should he engage in this bloody and unpleasant war.”
Structure
na ca eva asti mokṣaḥ na sadṛśī tārhi kasyasāḥ
na ca (not and) eva (indeed) mokṣaḥ (liberation) asti (exists) na (not) tārhi (then) kasya (of whom) sadṛśī (equal) sā (that)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed, surely |
| asti | asti | verb | √as · laṭ-present · third | is |
| mokṣaḥ | mokṣaḥ | noun | nominative · singular · masculine | liberation |
| na | na | indeclinable | — | not |
| sadṛśī | sadṛśī | noun | nominative · singular · feminine | comparable, equal |
| tārhi | tārhi | indeclinable | — | then |
| kasyasāḥ | kasyasāḥ | noun | genitive · singular · masculine | of whom, whose |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the illusion of agency and the futility of worldly endeavors. Shankara's commentary on the Bhagavad Gita highlights the concept of nishkama karma, or action without attachment to outcomes. In the context of this verse, if a Kshatriya warrior's actions yield no lasting results, it points to the impermanence of all worldly phenomena. This understanding ultimately leads to the realization of the brahman-ātman identity, where the individual self (ātman) is seen as non-different from the ultimate reality (brahman). As Shankara notes in his commentary on the Gita, 'The Self is not the doer, nor is it the enjoyer; it is merely the witness' (BG 3.27). Thus, this verse encourages the warrior to transcend his mundane concerns and seek the timeless, unchanging essence that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the importance of understanding one's duty (svadharma) and the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Gita, emphasizes the concept of prapatti, or surrender to the Lord. The futility of worldly actions, as expressed in this verse, serves as a reminder to the Kshatriya warrior of his ultimate dependence on the divine. Madhvācārya, on the other hand, would interpret this verse as underscoring the distinction between the individual self and the Lord, highlighting the importance of devotion and self-surrender. In both cases, the verse points to the need for the warrior to reorient his understanding of duty and purpose in light of his relationship with the divine, thus finding true fulfillment and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a commentary on the human condition, where individuals often find themselves trapped in a cycle of action and reaction, seeking fulfillment through external means. Swami Vivekānanda, in his lectures on the Gita, emphasizes the importance of self-realization and the need to look beyond the ephemeral nature of worldly success. The verse's questioning of the purpose of war and violence can be seen as a reflection of the universal human quest for meaning and purpose. Similarly, S. Radhakrishnan, in his writings on the Gita, highlights the importance of integrating the ideals of duty, selflessness, and compassion in modern life. This verse, therefore, serves as a reminder of the need to reexamine our values and priorities, seeking a more profound sense of purpose and fulfillment that transcends the fleeting nature of worldly achievements.