tasya praṇaḥ śarīrasthena yannirjāyeta na kada cana । nainam praṇo 'muṣyaiva noccāṭayet | 62 |
“His life force does not depart from the body of one who has controlled the mind; nor does it depart, having been driven out.”
Structure
tasya praṇaḥ śarīrasthena ya nirjāyeta na kada cana | na enam praṇaḥ amușya eva noccāṭayet
tasya (of that person) śarīrasthena (located in the body) praṇaḥ (life force) ya (which) na kada cana (never) nirjāyeta (ceases to exist) | na (not) enam (this life force) amușya (of that person) eva (certainly) praṇaḥ (life force) noccāṭayet (can drive out)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| praṇaḥ | praṇaḥ | noun | nominative · singular · masculine | the vital air |
| śarīrasthena | śarīrasthena | compound | tatpuruṣa · "śarīrastha + ena" | that which is situated in the body |
| ya | ya | pronoun | nominative · singular · masculine | which |
| nirjāyeta | nirjāyeta | verb | √jā · liṅ-optative · third | may go out |
| na | na | indeclinable | — | not |
| kada | kada | indeclinable | — | ever |
| cana | cana | indeclinable | — | even |
| na | na | indeclinable | — | not |
| enam | enam | pronoun | accusative · singular · masculine | him |
| praṇaḥ | praṇaḥ | noun | nominative · singular · masculine | the vital air |
| amuṣya | amuṣya | pronoun | genitive · singular · masculine | of that |
| eva | eva | indeclinable | — | indeed |
| noccāṭayet | noccāṭayet | verb | √tāṭā · liṅ-optative · third | should not disturb |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya argues that this verse underscores the non-dual nature of reality, where the individual self (jīva) is ultimately one with the absolute (Brahman). By 'controlling the mind' (as mentioned in this verse), the jīva transcends its limited, conditioned existence, realizing its true nature as unseparable from Brahman. This realization is not a mere intellectual understanding but a direct, intuitive experience. Śaṅkarācārya would interpret 'tasya praṇaḥ śarīrasthena' as indicating that the life force (praṇa) of one who has achieved this unity does not depart, because it has merged with the immutable Brahman, thereby becoming indivisible from the universe itself. Thus, this verse supports the central Advaita Vedānta doctrine of the identity of the Ātman (individual self) with Brahman, the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, a key figure in the Vaiṣṇava tradition, would focus on the significance of devotion and the loving relationship between the jīva (individual soul) and Īśvara (the personal God, particularly Viṣṇu). According to Rāmānuja, the control of the mind mentioned in this verse is a means to achieve a state of pure devotion, where the individual's life force (praṇa) is entirely dedicated to serving and loving God. This dedication ensures that the life force, now aligned with the divine will, does not abandon its bodily dwelling but fulfills its purpose in a manner pleasing to God. Rāmānuja might argue that 'na kada cana' emphasizes the perpetual nature of this devotion, suggesting that once the jīva attains this state of loving surrender, its existence becomes an eternal, blissful service to Īśvara, thus transcending the mundane concerns of life and death.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as advocating for a life of inner strength and resilience, where the individual, through controlling the mind, taps into an endless reservoir of spiritual energy. According to Vivekānanda, the 'praṇaḥ' in this verse symbolizes not just the physical breath but the vital force that sustains all life. The control over this force, achieved through meditation and self-discipline, allows the individual to face life's challenges without succumbing to external pressures, hence 'noccāṭayet'. This, Vivekānanda would argue, is a universal principle applicable to all, regardless of their religious background, pointing towards a human potential for self-transcendence and service to humanity. In his lectures on the Bhagavad Gītā, Vivekānanda emphasizes the practical application of such principles in daily life, aiming for the upliftment of the individual and society as a whole.