evaṁ janmanāsi janmani pūrve pārtha śarīreṇa tvayā vīrreṇāhaṁ śrutvā pūrva-m-iha-upaniṣadaṁ pravartitaṁ
“The Supreme One who was heard by you in the previous birth through your courageous body, O Partha, has now been reawakened in you through the Upanishad.”
Structure
evaṁ janma-nāsi janmani pūrve pārtha śarīreṇa tvayā vīrreṇa ahaṁ śrutvā pūrva-m iha upaniṣadaṁ pravartitaṁ
ahaṁ (I) pūrve (previously) janmani (in birth) janma-nāsi (at the time of birth) pārtha (son of Prthā) śarīreṇa (with body) tvayā (by you) vīrreṇa (the hero) śrutvā (having heard) pūrva-m (previously) iha (here) upaniṣadaṁ (the Upanishad) evaṁ (thus) pravartitaṁ (having been propounded)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| evaṁ | evaṁ | indeclinable | — | thus, in this way |
| janma-nāsi | janmanāsi | compound | tatpuruṣa · "janmanā āsi" | thus (you) were born |
| janmani | janmani | noun | locative · singular · masculine | in birth |
| pūrve | pūrve | noun | locative · singular · masculine | previously |
| pārtha | pārtha | noun | nominative · singular · masculine | son of Prthā |
| śarīreṇa | śarīreṇa | noun | instrumental · singular · masculine | with the body |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| vīrreṇa | vīrreṇa | compound | tatpuruṣa · "vīrena eṇa" | by the hero |
| ahaṁ | ahaṁ | pronoun | nominative · singular · masculine | I |
| śrutvā | śrutvā | verb | √śru · past participle | having heard |
| pūrva-m | pūrva-m | compound | tatpuruṣa · "pūrvaṁ" | previous |
| iha | iha | indeclinable | — | here, in this |
| upaniṣadaṁ | upaniṣadaṁ | noun | accusative · singular · neuter | Upaniṣad |
| pravartitaṁ | pravartitaṁ | verb | √pra-vart · past participle | promulgated, taught |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā is crucial for understanding the non-dual nature of reality as per Advaita Vedānta. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes that the phrase 'evaṁ janmanāsi janmani pūrve' suggests the continuity of the Self (ātman) across various births, which is unaffected by the physical body. He argues that the knowledge of the Upanishads (upaniṣadaṁ) is not newly acquired but is a recollection of what was known before. This interpretation points to the identity of brahman and ātman, where the individual self is ultimately the same as the universal Self. Śaṅkarācārya's reasoning here supports the concept of 'anādi vidyā' or beginningless knowledge, underscoring that true understanding is a matter of rediscovery rather than novel acquisition.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through Rāmānujācārya and Madhvācārya, interprets this verse with a strong emphasis on the devotional relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya sees this verse as a demonstration of the Lord's grace, where the jīva, due to past merits and the Lord's mercy, gets to hear the eternal truths of the Upanishads again. This reawakening is not just a cognitive event but a deeply personal and emotional experience, fostering a closer bond between the devotee and the Divine. Madhvācārya, on the other hand, might emphasize the difference between the jīva and Īśvara, highlighting that the knowledge spoken of here is a gift from the Lord, who is the ultimate teacher, thus reinforcing the dependency of the jīva on Īśvara for spiritual understanding.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, interpret this verse as a call to realize one's inner potential and the universal nature of the Self. Vivekānanda, in his lectures, often emphasized the practical application of such verses, encouraging individuals to strive for self-realization and understand their true nature beyond the physical body. He saw the mention of 'janmani pūrve' as indicative of the eternal and unbroken continuity of the soul, which can be realized through intense self-effort and devotion. Rādhākrishnan, with his philosophical bent, would likely focus on the universal implications of this verse, suggesting that the Upanishadic truths are not limited to any particular tradition but are universally applicable, offering a pathway to inner peace and understanding for all humanity, regardless of background or belief.