kāmacakrodhaparamoghairvirakto yogasevayā ca yaḥ . sa saṃmatimupāgamya svasti naḥ paripālayat .
“The one who is detached from extreme wrath and extreme attachment, and engaged in yogaseva, kindly come and protect us.”
Structure
kāma-cakrodha-parama-oghair virakto yoga-sevayā ca yaḥ saḥ saṃmatim upāgamya svasti naḥ paripālayat
yaḥ (who) kāma-cakrodha-parama-oghaiḥ (by the powerful forces of lust and anger) viraktoḥ (is detached) yoga-sevayā (by devotional service) ca (and) saḥ (that person) saṃmatim (approval) upāgamya (having obtained) naḥ (our) svasti (welfare) paripālayat (protects)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kāma | kāma | noun | nominative · singular · masculine | desire |
| cakrodha | cakrodha | compound | dvandva · "kāma ca cakrodhaḥ" | desire and anger |
| parama | parama | indeclinable | — | excessive |
| oghair | oghair | indeclinable | — | with the utmost |
| virakto | virakto | verb | √vi-rak · past participle · third | who is detached from |
| yoga | yoga | noun | instrumental · singular · masculine | by means of yoga |
| sevayā | sevayā | noun | instrumental · singular · feminine | service |
| ca | ca | indeclinable | — | and |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| saṃmatim | saṃmatim | noun | accusative · singular · feminine | approval |
| upāgamya | upāgamya | verb | √upa-ā-gam · gerund | having approached |
| svasti | svasti | indeclinable | — | well-being |
| naḥ | naḥ | pronoun | dative · plural | us |
| paripālayat | paripālayat | verb | √pari-pāl · optative · third | may protect |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the importance of detachment from extremes of emotions like wrath and attachment. According to Śaṅkarācārya, the true nature of the self is unveiled when one transcends these worldly bonds. Through yogaseva, or the practice of yoga, an individual can achieve a state of inner peace and realize the ultimate reality. The phrase 'sa saṃmatim upāgamya' suggests the attainment of a higher state of consciousness, where one recognizes the universality of existence and thus seeks the well-being of all. This interpretation aligns with the Advaita principle of non-duality, where the distinction between the individual self and the universal self is eventually dissolved.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse as an exposition of bhakti yoga, emphasizing devotion to a personal deity as the means to attain liberation. Rāmānujācārya would interpret 'yogasevayā' as the practice of devotion, through which one can develop a loving relationship with the divine. This relationship fosters detachment from worldly desires and anger, leading to a state of peace and inner fulfillment. The protection sought in the verse is seen as the grace of the divine, which guides and shields the devotee on the path to spiritual growth. Madhvācārya might further emphasize the role of divine grace in this process, highlighting the importance of surrender to the will of God.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in the Neo-Vedānta movement, interpret this verse in the context of practical spirituality and universal brotherhood. They see 'yogasevayā' as a broad term encompassing various spiritual practices aimed at self-realization and service to humanity. The detachment from extremes of emotions is viewed as a necessary step towards achieving a balanced and compassionate life. This verse is also seen as a call to action, encouraging individuals to strive for a higher state of consciousness, not just for personal liberation, but to contribute to the well-being of society. The phrase 'svasti naḥ paripālayat' is understood as a prayer for the well-being of all, reflecting the Neo-Vedānta emphasis on the Unity of all existence and the importance of collective spiritual growth.