yad karoṣi yad apoṣi yad juhōṣi dadāti । yac tyajasi pratiśrutvā ।
“Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, and whatever you renounce,”
Structure
yat + karoṣi + yat + apoṣi + yat + juhōṣi + dadāti + yat + tyajasi + pratiśrutvā
yad (what) tvam (you) karoṣi (do) yad (what) tvam (you) apoṣi (eat) yad (what) tvam (you) juhōṣi (offer in fire) dadāti (or give) yac (and what) tvam (you) tyajasi (give up) pratiśrutvā (having promised)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yat | yat | pronoun | accusative · neuter · neuter | whatever |
| karoṣi | karoṣi | verb | √kṛ · laṭ-present · second | you do |
| yat | yat | pronoun | accusative · neuter · neuter | whatever |
| apoṣi | apoṣi | verb | √āp · laṭ-present · second | you eat |
| yat | yat | pronoun | accusative · neuter · neuter | whatever |
| juhōṣi | juhōṣi | verb | √hu · laṭ-present · second | you offer |
| dadāti | dadāti | verb | √dā · laṭ-present · third | he gives |
| yat | yat | pronoun | accusative · neuter · neuter | whatever |
| tyajasi | tyajasi | verb | √tyaj · laṭ-present · second | you give up |
| pratiśrutvā | pratiśrutvā | indeclinable | — | having promised |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse points to the non-dual nature of reality, where all actions, whether it be eating, offering sacrifices, giving, or renouncing, are ultimately performed by the one universal Self, Brahman. According to Shankara, the distinction between the doer and the action is a product of ignorance, avidyā. In his commentary on the Bhagavad Gita, Shankara notes that the actions described in this verse are performed by the individual self, jīva, under the illusion of being separate from Brahman. However, upon realization of the true nature of the Self, one understands that all actions are ultimately performed by Brahman, and the sense of doership, kartṛtva, is transcended. This verse thus underscores the central Advaita doctrine of brahman-ātman identity, where the individual self is ultimately one with the universal Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the importance of devotion and surrender to the Lord, Īśvara. Ramanuja, in his commentary on the Bhagavad Gita, interprets this verse as highlighting the dependence of the individual self, jīva, on the Lord for all its actions. The actions described in this verse, such as eating, offering sacrifices, and giving, are all performed with the Lord's blessings and permission, prasāda. The verse thus underscores the doctrine of prapatti, or surrender, where the individual self surrenders to the Lord and acknowledges its dependence on Him. This surrender is seen as a means of achieving liberation, where the individual self realizes its inherent relationship with the Lord and merges with Him in love and devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as having a universal and practical application, where all actions, whether mundane or spiritual, are performed with a sense of awareness and mindfulness. Vivekananda, in his lectures and writings, emphasized the importance of living in the present moment and being aware of one's thoughts, words, and actions. This verse can be seen as underscoring this idea, where one is mindful of all actions, whether eating, working, or renouncing, and performs them with a sense of detachment and awareness. Radhakrishnan, in his commentary on the Bhagavad Gita, notes that this verse emphasizes the importance of integrating spiritual values into everyday life, where all actions, whether big or small, are performed with a sense of responsibility and awareness. This verse thus highlights the importance of living a balanced and harmonious life, where spiritual values are integrated into everyday activities, and one strives to realize the deeper purpose and meaning of life.