yasya sarve samārambhāḥ havirgomedhasāmiva | na kaścid vardhate hyeva vṛkṣo 'pakṣata iva ||
“One in whom all undertakings originate as oblations, like havis and go-meda, and from whom nothing grows, just like a tree not growing any more when its top is cut off.”
Structure
yasya sarve samārambhāḥ havir gomēdha sāmi va na kaścit vardhate hi eva vṛkṣaḥ apakṣata iva
yasya (of him) sarve (all) samārambhāḥ (undertaking) havir (like a sacrifice) gomēdha (like a cow sacrifice) sāmi (are equal) va (like) na kaścit (not any) vṛkṣaḥ (tree) hi (certainly) eva (like) apakṣata (does not grow) iva (or) vardhate (grows)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| sarve | sarve | adjective | — | all |
| samārambhāḥ | samārambhāḥ | noun | nominative · plural · masculine | attempts |
| havir | havir | noun | accusative · singular · neuter | oblation |
| gomēdha | gomēdha | compound | karmadhāraya · "go-mēdha" | cow-sacrifice |
| sāmi | sāmi | indeclinable | — | and |
| va | va | indeclinable | — | or |
| na | na | indeclinable | — | not |
| kaścit | kaścit | pronoun | nominative · singular · masculine | anyone |
| vardhate | vardhate | verb | √vrdh · present · third | grows |
| hi | hi | indeclinable | — | indeed |
| eva | eva | indeclinable | — | only |
| vṛkṣaḥ | vṛkṣaḥ | noun | nominative · singular · masculine | tree |
| apakṣata | apakṣata | verb | √kṣa · preterite · third | has fallen |
| iva | iva | indeclinable | — | like |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that all actions and undertakings are akin to oblations offered to the ultimate reality, Brahman. According to Shankara's commentary on the Bhagavad Gītā, the comparison of all undertakings to havis and go-meda highlights the selfless and dedication-oriented nature of actions performed by a realized soul. The image of a tree not growing after its top is cut off symbolizes the cessation of egoistic desires and actions once the individual self (ātman) is realized to be one with Brahman. Shankara notes that such a person's actions, though appearing separate, are in essence an expression of the unified, all-encompassing Brahman, thus pointing to the brahman-ātman identity. This understanding dissolves the distinctions between the individual self, the world, and the ultimate reality, revealing their intrinsic oneness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the total dependence of the jīva (individual soul) on Īśvara (the Lord). Rāmānujācārya interprets the comparison of undertakings to oblations as indicating that all actions should be performed with a sense of devotion and surrender to the divine. The tree analogy signifies that just as a tree ceases to grow if its branch is cut off, the jīva's spiritual growth is stunted without the grace of Īśvara. Madhvācārya, on the other hand, views this verse as highlighting the absolute difference between the jīva and Īśvara, emphasizing that only through devotion and recognition of this dependence can the jīva attain liberation. Both perspectives within the Vaiṣṇava tradition highlight the devotional relationship between the individual soul and the divine, with actions being a means to foster this relationship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse in the context of practical Vedānta, emphasizing the importance of selfless action. He notes that when all undertakings are performed with a sense of detachment and as offerings to the higher self, they become a means of spiritual growth and self-realization. The image of the tree is seen as a call to transcend the petty, ego-bound actions that hinder personal and societal progress. In his lectures, Vivekānanda often cited the need for individuals to engage in actions that benefit the larger community, reflecting the universal and practical application of this verse. S. Radhakrishnan, building on this, highlights the potential for human transformation inherent in this verse, suggesting that by dedicating all actions to a higher purpose, individuals can transcend narrow self-interest and contribute to the betterment of society, thus realizing the universal principles of Vedānta in contemporary life.