tataḥ sva-dharmaṁ yuyutsamāno raṇe 'nuprekṣya yodhayet.
“Then, having resolved to fight, one should strive to kill them in battle without considering the consequences.”
Structure
tataḥ sva-dharmaṁ yuyutsamāno raṇe anuprekṣya yodhayet
yuyutsamāno (desiring to fight) tataḥ (then) raṇe (in battle) anuprekṣya (having seen) sva-dharmaṁ (one's own duty) yodhayet (should fight)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| sva-dharmaṁ | sva-dharmaṁ | compound | tatpuruṣa · "sva-dharma" | one's own duty |
| yuyutsamāno | yuyutsamāno | verb | √yudh · laṭ-participle · third | desiring to fight |
| raṇe | raṇe | noun | locative · singular · neuter | in battle |
| anuprekṣya | anuprekṣya | indeclinable | — | having looked at, having considered |
| yodhayet | yodhayet | verb | √yudh · liṅ-optative · third | should fight |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as underscoring the importance of fulfilling one's sva-dharma without attachment to the fruits of action. He reasons that true freedom from the cycle of birth and death (samsāra) comes from realizing one's true nature as the ātman, which is ultimately identical with brahman. The verse, in this context, advises the seeker to engage in battle (symbolizing the internal struggle against one's lower nature) with the understanding that it is not the individual ego (jīva) that acts, but the universal Self (brahman) acting through the individual. This non-dual perspective (advaita) emphasizes that all actions, when performed with the right understanding and detachment, lead to the ultimate goal of self-realization. The ātman, being untouched by actions, remains free and unbound, illustrating the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his Viśiṣṭādvaita commentary, views this verse as part of a broader discussion on the relationship between the jīva (individual soul) and Īśvara (the personal God). He stresses the importance of recognizing one's inherent dependence on Īśvara and seeking to fulfill one's duties (sva-dharma) as a means of loving service to the Divine. The act of engaging in battle, as advised in the verse, is seen as a metaphor for the spiritual struggle to overcome one's ego and desires, undertaken with the grace and guidance of Īśvara. Rāmānuja emphasizes the concept of prapatti, or self-surrender to God, as the ultimate means of achieving liberation, highlighting the devotional aspect of fulfilling one's sva-dharma as a way to cultivate love and devotion for Īśvara.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda interprets this verse as a call to practical action and selfless service. He emphasizes the importance of fulfilling one's duty without consideration for personal gain or fear of consequences, viewing this as a path to spiritual growth and the development of a strong character. In his lectures and writings, Vivekānanda often cited the Bhagavad Gītā as a source of inspiration for modern life, advocating for a synthesis of spiritual principles with practical action. This verse, to him, represents the universal and timeless principle of selfless action, applicable to all aspects of life, from personal relationships to social service and national development. By following one's sva-dharma, individuals can contribute to the greater good and find personal fulfillment, reflecting Vivekānanda's emphasis on the practical application of Vedāntic principles in contemporary life.