śrutvā devān idaṁ vacas tvayy ekāgre cittena . nitya-yukto yoga-kṣemaṁ vahīhi pārtha nityaśaḥ ॥
“Having heard this speech from Me, O Arjuna, with your mind fixed on Me alone, you should constantly perform yoga and ever maintain the welfare of all beings.”
Structure
śrutvā - devān - idaṁ - vacas - tvayy - ekāgre - cittena - nitya-yukto - yoga-kṣemaṁ - vahīhi - pārtha - nityaśaḥ
śrutvā (having heard) devān (the gods) idaṁ (this) vacas (speech) tvayy (unto you) ekāgre (with one-pointed) cittena (mind) nitya-yukto (constantly engaged) pārtha (Arjuna) yoga-kṣemaṁ (the welfare of the yogis) nityaśaḥ (always) vahīhi (you must carry)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| śrutvā | śrutvā | indeclinable | — | having heard |
| devān | devān | noun | accusative · plural · masculine | gods |
| idaṁ | idaṁ | pronoun | accusative · neuter · neuter | this |
| vacas | vacas | noun | accusative · singular · neuter | speech/words |
| tvayy | tvayy | indeclinable | — | in you |
| ekāgre | ekāgre | indeclinable | — | with single-pointed/concentrated |
| cittena | cittena | noun | instrumental · singular · masculine | mind |
| nitya-yukto | nitya-yukto | compound | tatpuruṣa · "nitya yukto" | always engaged |
| yoga-kṣemaṁ | yoga-kṣemaṁ | compound | dvandva · "yogaḥ ca kṣemaḥ" | welfare/prosperity through yoga |
| vahīhi | vahīhi | verb | √vah · optative · second | you should carry/bring |
| pārtha | pārtha | noun | nominative · singular · masculine | son of Pṛthā |
| nityaśaḥ | nityaśaḥ | indeclinable | — | always |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā is pivotal in understanding the non-dual nature of reality as per Advaita Vedānta. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of fixing one's mind on the ultimate reality, which is Brahman. The phrase 'nitya-yukto yoga-kṣemaṁ vahīhi' suggests a constant union with this reality. According to Śaṅkara, this constant union (nitya-yukta) implies the cessation of the phenomenal world's illusion, leading to the realization of the Ātman-Brahman identity. This verse, therefore, points towards the ultimate goal of Advaita Vedānta: the realization of non-duality, where the distinctions between the individual self (jīva) and the ultimate reality (Brahman) are transcended. Śaṅkara's commentary on this verse underscores the need for a steadfast and single-minded focus on the ultimate truth, underscoring the path to liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a strong emphasis on devotion (bhakti) and the personal relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary, sees this verse as an exhortation to maintain a constant awareness of and devotion to the Lord, exemplified by the phrase 'śrutvā devān idaṁ vacas tvayy ekāgre cittena'. This, according to Rāmānuja, involves not just the intellectual understanding but a deep emotional and existential commitment to the path of devotion, leading to a state of yogakṣema or the well-being that comes from union with God. Madhvācārya, on the other hand, might interpret 'nitya-yukto' as the eternal and inherent dependence of the jīva on Īśvara, emphasizing the dualistic (Dvaita) relationship between God and the individual self, where constant devotion and service to the Lord are seen as the means to achieve spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, interpret this verse in a manner that highlights its universal and practical applications. Vivekānanda, in his lectures, often emphasized the importance of 'ekāgre cittena', or one-pointedness of mind, as a practical means to achieve spiritual growth and self-realization. He would see 'nitya-yukto yoga-kṣemaṁ vahīhi' as an injunction to constantly strive for a balanced and holistic approach to life, combining spiritual practices (yoga) with worldly responsibilities (kṣema), leading to a state of inner peace and welfare. Rādhākrishnan, with his philosophical inclination, might view this verse as underscoring the human quest for a unified and meaningful existence, where the pursuit of spiritual union (yoga) and worldly well-being (kṣema) are not seen as dichotomous but as complementary aspects of a fulfilling life, reflecting the universal and timeless wisdom of the Bhagavad Gītā.