yasya nāhaṁ ṛtunāthasya yogakṣemaṁ vahāmyahaṁ ।
“For that person, of whom I, the Lord of seasons, do not take care of their yogakṣema (acquisition and preservation).”
Structure
yasya - nāhaṁ - ṛtunaāthasya - yoga-kṣemaṁ - vahāmi - ahaṁ
ahaṁ (I) yasya (whose) ṛtunaāthasya (Lord of seasons) nāhaṁ (not) yoga-kṣemaṁ (welfare and prosperity) vahāmi (carry) ...
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| nāhaṁ | nāhaṁ | indeclinable | — | I am not |
| ṛtunāthasya | ṛtunāthasya | compound | tatpuruṣa · "ṛtuna āthasya" | of the Lord of seasons |
| yogakṣemaṁ | yogakṣemaṁ | compound | tatpuruṣa · "yoga kṣemaṁ" | welfare of the devotees |
| vahāmi | vahāmi | verb | √vah · laṭ-present · first | I carry |
| ahaṁ | ahaṁ | pronoun | nominative · singular · masculine | I |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the distinction between the individual self (jīva) and the ultimate reality (Brahman) is transcended. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the Lord's statement 'yasya nāhaṁ ṛtunāthasya yogakṣemaṁ vahāmyahaṁ' points to the fact that the ultimate reality, Brahman, is beyond all transactional relationships and acquisitions. The phrase 'yoga-kṣemaṁ' (acquisition and preservation) refers to the cyclical nature of worldly existence, which is ultimately illusory. By stating that He does not take care of 'yoga-kṣemaṁ' for certain individuals, the Lord is hinting at the liberation from this cycle, which is possible only through the realization of the brahman-ātman identity. This verse, thus, serves as a pointer to the ultimate non-dual reality, encouraging the seeker to look beyond the ephemeral world and seek the timeless and spaceless Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the significance of dependence on the Lord for all aspects of life, including 'yoga' (acquisition) and 'kṣema' (preservation). Rāmānujācārya, in his commentary, interprets 'ṛtunāthasya' as the Lord of all seasons and cycles, emphasizing His sovereignty over all existence. The statement 'yasya nāhaṁ ṛtunāthasya yogakṣemaṁ vahāmyahaṁ' is seen as an expression of the Lord's grace, where He chooses to not intervene in the 'yoga-kṣemaṁ' of certain individuals, allowing them to experience the consequences of their actions. This, however, does not imply a lack of concern but rather a pedagogical approach, guiding the devotee towards a deeper understanding of their dependence on Him and the importance of devotion (bhakti) as the means to achieve true liberation. Madhvācārya further elaborates on this concept by discussing the Lord's role in the lives of His devotees, highlighting the distinction between the path of devotion and the path of self-effort.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, when viewed through the lens of Neo-Vedānta, offers a profound message on the nature of freedom and responsibility. Swami Vivekānanda, in his lectures, often emphasized the importance of recognizing one's true nature beyond the confines of worldly acquisitions and preservation. The statement 'yasya nāhaṁ ṛtunāthasya yogakṣemaṁ vahāmyahaṁ' can be seen as an encouragement to move beyond the cycle of 'yoga-kṣemaṁ', which represents the endless pursuit of worldly gains and securities. By not taking care of 'yoga-kṣemaṁ' for certain individuals, the Lord is, in a sense, nudging them towards self-realization and the understanding that true freedom lies in detaching from the ephemeral world. S. Radhakrishnan, in his philosophical writings, further explores this idea, suggesting that the pursuit of 'yoga-kṣemaṁ' is a manifestation of humanity's innate desire for security and comfort, which can only be truly fulfilled by recognizing and connecting with the universal and eternal principles that underlie all existence.