yena sarvān ari nāśayaty eṣa tu sarvasya śreṣṭhitaḥ
“By whom all enemies are destroyed, He alone is the best of all.”
Structure
yena sarvān ari nāśayaty eṣa tu sarvasya śreṣṭhitāḥ
eṣaḥ (this one) tu (indeed) sarvasya (of all) śreṣṭhitāḥ (the best), yena (by whom) sarvān (all) ari (enemies) nāśayaty (destroys)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yena | yena | indeclinable | — | by whom |
| sarvān | sarvān | noun | accusative · plural · masculine | all (enemies) |
| ari | ari | noun | accusative · plural · masculine | enemies |
| nāśayaty | nāśayaty | verb | √nāś · laṭ-present · third | destroys |
| eṣa | eṣa | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | indeed |
| sarvasya | sarvasya | noun | genitive · singular · masculine | of all |
| śreṣṭhitaḥ | śreṣṭhitāḥ | noun | nominative · singular · masculine | the best |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, yena sarvān ari nāśayaty eṣa tu sarvasya śreṣṭhitaḥ, underscores the non-dual nature of ultimate reality. Shankara, in his commentary on the Bhagavad Gītā, interprets 'eṣa' as referring to the Self (ātman) that is beyond all distinctions and dualities. He argues that the destruction of 'enemies' signifies the transcendence of worldly attachments and ignorance, which are the root causes of suffering. The 'best of all' indicates the supreme status of the Self, which is none other than Brahman. This verse, in essence, points to the identity of Brahman and ātman, highlighting that the ultimate goal is to realize this non-dual essence within oneself. Shankara's reasoning on this verse aligns with his commentary on the Upaniṣads, where he discusses the removal of ignorance (avidyā) to reveal the true nature of the Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is often seen as emphasizing the lordship of Īśvara (the personal deity, particularly Viṣṇu or Kṛṣṇa) over all existence. Rāmānujācārya interprets 'yena sarvān ari nāśayaty' as referring to the power of Īśvara to vanquish all obstacles on the path to liberation, symbolized by 'enemies'. The phrase 'eṣa tu sarvasya śreṣṭhitaḥ' underscores Īśvara's supremacy and His role as the protector and guide of the devotee. The relationship between jīva (the individual self) and Īśvara is one of dependence and devotion, where the jīva seeks refuge in Īśvara to overcome the challenges of the world. Madhvācārya would likely view this verse through the lens of his dvaita (dualistic) philosophy, emphasizing the distinction between the jīva and Īśvara, yet highlighting the dependency of the jīva on Īśvara for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's interpretation of this verse emphasizes its universal and practical application. He would likely view 'yena sarvān ari nāśayaty' as the destruction of inner enemies - such as fear, greed, and envy - which hinder spiritual growth. 'Eṣa tu sarvasya śreṣṭhitaḥ' would signify the realization of the highest Self within, which is beyond all worldly distinctions. This understanding aligns with his lectures on the practical application of Vedānta in everyday life, where he encourages individuals to strive for self-realization and service to humanity. Rādhākrishnan, in his philosophical writings, might view this verse as an affirmation of the potential within each individual to rise above the mundane and achieve a higher state of consciousness, where one recognizes the unity and interconnectedness of all existence. This realization, he would argue, is the foundation for a harmonious and just society.