Samatām upagamyāste saṅgas tyaktvā hi dehinah.
“Having reached the state of equanimity, one who is embodied, having abandoned attachment”
Structure
Samatām upagamyāste saṅgam tyaktvā hi dehinah
Dehinah (embodied beings) hi (indeed) saṅgam (association) tyaktvā (having abandoned) samatām (equanimity) upagamyāste (attain)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Samatām | Samatām | noun | accusative · singular · feminine | equanimity |
| upagamyāste | upagamyāste | verb | √gām · laṭ-present · third | one goes near or attains |
| saṅgam | saṅgam | noun | accusative · singular · masculine | contact or association |
| tyaktvā | tyaktvā | indeclinable | — | having abandoned or left behind |
| hi | hi | indeclinable | — | for / indeed |
| dehinah | dehinah | noun | nominative · plural · masculine | embodied beings |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as underscoring the importance of achieving a state of equanimity (samatā) to realize the ultimate non-dual reality. By abandoning attachment (saṅga), the individual self (dehin) can transcend its embodied limitations and recognize its identity with Brahman, the unchanging and absolute reality. This is in line with Śaṅkara's broader argument that the embodied self is merely a reflection of the ultimate, unconditioned Self (Ātman), and that liberation (mokṣa) consists in the direct experience of this identity. As he notes in his commentary on the Brahma Sūtra, the ultimate reality is 'one, without a second' (ekam evādvitīyam), and this verse points the way to realizing that unity by transcending the dualities of worldly attachment.
Vaiṣṇava tradition (Rāmānujācārya): For Rāmānujācārya, this verse highlights the crucial role of devotion and self-surrender in achieving spiritual liberation. The 'state of equanimity' (samatā) is not merely a neutral or passive condition, but an active engagement with the divine that involves the cultivation of love and devotion towards Īśvara (the Lord). By abandoning attachment to worldly objects and desires, the devotee can focus their heart and mind on the divine, and thereby experience the bliss and peace that come from communion with God. As Rāmānuja notes in his Śrī Bhāṣya, the relationship between the individual self (jīva) and Īśvara is one of loving dependence, and this verse shows how the jīva can realize its true nature as a servant of the Lord by transcending worldly attachment and achieving a state of inner equipoise.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda interprets this verse as a call to practical action and self-transformation in the midst of everyday life. The 'state of equanimity' is not a distant or otherworldly goal, but a concrete and achievable state of being that can be cultivated through the practice of yoga and the development of a strong and focused mind. By letting go of attachment to external objects and desires, the individual can tap into a deeper sense of inner strength and resilience, and become a force for positive change in the world. As Vivekānanda notes in his lecture 'The Ideal of a Universal Religion', the ultimate goal of spiritual practice is not to escape the world, but to transform it through the power of love, compassion, and wisdom – and this verse provides a practical and inspiring guide for achieving that goal in our own lives.