yadā yadā hi dharmasya glānirbhavati bhārata / abhyutthānamadharmasya tadātmānaṁ sṛjāmyaham
“Whenever, O descendant of Bharata, the decline of Dharma occurs and the uprising of Adharma takes place, I create myself.”
Structure
yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tad ātmānam sṛjāmy aham
yadā yadā (whenever) hi (indeed) dharmasya (of dharma) glāniḥ (decline) bhavati (occurs) bhārata (of India/ descendant of Bharata) tad (then) aham (I) adharmasya (of adharma) abhyutthānam (the uprising) sṛjāmi (create) ātmānam (My Self)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yadā | yadā | indeclinable | — | when |
| yadā | yadā | indeclinable | — | when |
| hi | hi | indeclinable | — | indeed |
| dharmasya | dharmasya | noun | genitive · singular · masculine | of dharma |
| glāniḥ | glānir | noun | nominative · singular · masculine | decline |
| bhavati | bhavati | verb | √bhū · laṭ-present · third | happens |
| bhārata | bhārata | noun | nominative · singular · masculine | of Bhārata / descendant of Bharata |
| abhyutthānam | abhyutthānam | noun | nominative · singular · masculine | rising / uprising |
| adharmasya | adharmasya | noun | genitive · singular · masculine | of adharma |
| tad | tad | pronoun | nominative · singular · neuter | then |
| ātmānam | ātmānam | noun | accusative · singular · masculine | myself |
| sṛjāmi | sṛjāmi | verb | √sṛj · laṭ-present · first | I create |
| aham | aham | pronoun | nominative · singular · masculine | I |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya interprets this verse as a manifestation of the non-dual Brahman. According to Shankara, the phrase 'tadātmānaṁ sṛjāmyaham' signifies the projection of the individual self (jīva) by the ultimate reality (Brahman) when dharma is threatened. Shankara's reasoning, as seen in his commentary on the Brahmasūtra, emphasizes the identity of Brahman and ātman, suggesting that the Self (ātman) is not different from the ultimate reality. This verse, in the context of Advaita Vedānta, points to the cyclical nature of time and the periodic manifestation of the divine to restore balance, underscoring the ultimate non-dual nature of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lenses of Rāmānujācārya and Madhvācārya, views this verse as a testament to the divine grace and intervention of Īśvara (the personal God) in the world. Rāmānujācārya, in his commentary on the Gītā, highlights the role of bhakti (devotion) in understanding this verse, emphasizing the personal relationship between the jīva (individual self) and Īśvara. Madhvācārya, on the other hand, interprets the verse in the context of his Dvaita Vedānta, focusing on the distinction between the individual self and God, yet both agree on the significance of divine intervention to uphold dharma. This verse, for Vaiṣṇavas, underscores the importance of devotion and the dependence of the world on God's grace for its sustenance and correction.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, interpret this verse as a call to action for the modern individual. According to Vivekānanda, the manifestation of the divine within the individual is not just a theoretical concept but a practical reality that can be achieved through self-realization and service to humanity. Rādhākrishnan, in his writings, emphasizes the universal applicability of this verse, seeing in it a message of hope and renewal for a world torn apart by conflicts and injustice. He underscores the need for individuals to embody the principles of dharma in their personal and public lives, thereby contributing to the well-being of society. This verse, in the context of Neo-Vedānta, serves as a reminder of the potential within each individual to become a force for good and to contribute to the betterment of the world.