yadi rātrouḥ pravṛtto yadi ca divi yadi ca .
“Whether at night or during the day or whether in the sky.”
Structure
yadi rātrouḥ pravṛtto yadi ca divi yadi ca
yadi (if) ca (and) rātrouḥ (at night) pravṛtto (you undertake) yadi (if) ca (and) divi (during the day) yadi (if) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yadi | yadi | indeclinable | — | if |
| rātrouḥ | rātrouḥ | noun | genitive · singular · feminine | of night |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | undertaken |
| yadi | yadi | indeclinable | — | or if |
| ca | ca | indeclinable | — | and |
| divi | divi | noun | locative · singular · neuter | in heaven |
| yadi | yadi | indeclinable | — | or if |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, by specifying the all-encompassing nature of action (yadi rātrouḥ pravṛtto yadi ca divi yadi ca), indirectly points to the omnipresence of Brahman. According to Shankara, in his commentary on the Brahma Sutras (BS 1.1.5), the ultimate reality is not bound by time or space. This verse, in the context of the Bhagavad Gita, implies that actions performed by the individual self (jiva) are ultimately part of the divine play (lila) of Brahman. The non-dual reading suggests that the distinctions between night, day, or spatial locations are mere appearances (maya), and the underlying reality remains unchanged. This understanding is crucial for realizing the identity of the individual self (atman) with the ultimate reality (Brahman), a central tenet of Advaita Vedanta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the omnipresence of the Lord (Īśvara). Ramanuja, in his Sri Bhashya commentary on the Brahma Sutras, interprets the relationship between the Lord and the individual selves (jivas) as one of inseparable dependence, where the Lord is the inner self (antaryami) of all beings. This verse, by mentioning actions at different times and places, underscores the Lord's complete awareness and involvement in all aspects of creation. The devotee's understanding and acceptance of this all-pervasive nature of the divine foster a deeper sense of devotion and surrender. For Madhva, the emphasis would be on the distinction between the Lord and the individual selves, yet the verse still points to the Lord's universal presence and jurisdiction over all existence, guiding the devotee towards worship and service.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures and writings, often highlighted the practical and universal aspects of Vedantic philosophy. This verse can be seen as underscoring the timeless and spaceless nature of human existence and its deeper connection to the universe. Vivekananda, in his 'Complete Works', emphasizes the importance of realizing one's true nature beyond the confines of space and time. This realization leads to a sense of unity and interconnectedness with all existence, inspiring a life of service and compassion. Similarly, S. Radhakrishnan, in his philosophical works, interprets such verses as calls to transcend the mundane and ephemeral, seeking the eternal and the universal. In contemporary life, this verse can inspire individuals to adopt a broader perspective, recognizing their actions as part of a larger cosmic context, and thereby fostering a sense of responsibility and harmony with nature and society.