yasya nāhaṁ rte nāsti kiñcid api sa ca me priyaḥ.
“For whom I am the sole support, and who does not have anything else besides Me, he is dear to Me.”
Structure
yasya nāhaṁ rte nāsti kiñcid api sa ca me priyaḥ
yasya (of him) rte (except) nāhaṁ (I) nāsti (there is not) kiñcid (anything) api (even) saḥ (he) ca (and) me (to me) priyaḥ (dear)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| nāhaṁ | nāhaṁ | indeclinable | — | I am not |
| rte | rte | indeclinable | — | except |
| nāsti | nāsti | verb | √as · laṭ-present · third | there is not |
| kiñcid | kiñcid | indeclinable | — | anything |
| api | api | indeclinable | — | also |
| sa | sa | pronoun | nominative · singular · masculine | he |
| ca | ca | indeclinable | — | and |
| me | me | pronoun | dative · singular · masculine | to me |
| priyaḥ | priyaḥ | noun | nominative · singular · masculine | dear one |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as a pointer to the non-dual nature of reality. He argues that the one who has no other support except the Self (Ātman) is indeed dear to the Lord, implying a deep existential reliance on the ultimate reality, Brahman. Śaṅkara reasoning in his commentary on the Gītā (BG 5.21) suggests that such a person has transcended the limitations of the ego and the mundane world, realizing the identity of the individual self (Ātman) with the universal Self (Brahman). This verse, in Śaṅkara's view, underscores the Advaita principle that the true Self is the sole reality, and all else is mere appearance. Thus, the verse encourages the seeker to cultivate a profound sense of detachment and reliance on the Self, leading to the realization of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the devotional aspect of this verse. He sees it as an expression of the intimate relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānuja interprets the phrase 'yasya nāhaṁ rte' as indicating that the Lord is the sole support and refuge for the devotee, who in turn offers unconditional love and surrender. This verse, according to Rāmānuja, illustrates the doctrine of 'prapatti' or self-surrender, where the devotee, acknowledging their complete dependence on the Lord, seeks refuge in Him alone. Madhvācārya, on the other hand, would likely emphasize the distinction between the Lord and the individual soul, yet also affirm the unique relationship of devotion and dependence that this verse describes. For both Rāmānuja and Madhva, this verse is a powerful expression of the devotional path, where love and surrender to the Lord are the central themes.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal application of spiritual principles. Regarding this verse, he might see it as a call to recognize the ultimate reality that underlies all existence, which he often referred to as the 'Universal Self'. Vivekānanda would likely interpret 'yasya nāhaṁ rte nāsti kiñcid api' as a directive to seek that which is timeless and unchanging, beyond the ephemeral nature of the world. He would encourage seekers to find this ultimate support within themselves, through self-inquiry and meditation. S. Radhakrishnan, in a similar vein, would view this verse as an affirmation of the human quest for meaning and purpose. He would argue that the verse points to the importance of cultivating a deeper sense of inner reliance and self-awareness, which can lead to a more authentic and fulfilling life. Both Vivekānanda and Radhakrishnan would see this verse as a reminder of the universal principles that underlie human existence, principles that can be applied in daily life to achieve greater harmony, balance, and spiritual growth.