mayi sṛṣṭvā tu mahatā vṛkṣo'yaṃ hyanusmṛtaḥ .<br>kṣare 'kṣaraṇīṁ vibhūtiṁ vetthā tvam ca pārtha vetthā .
“Having created this (universe) with the mahat (or the great principle), this tree is thus remembered; you know, O Pārtha, both the perishable and imperishable forms of My power.”
Structure
mayi sṛṣṭvā tu mahatā vṛkṣaḥ ayaṁ hy anusmṛtaḥ kṣare akṣaraṇīṁ vibhūtiṁ vetthā tvam ca pārtha vetthā
mayi (by Me) sṛṣṭvā (having created) tu (indeed) mahatā (the great) vṛkṣaḥ (tree) ayaṁ (this) hi (certainly) anusmṛtaḥ (is remembered) . kṣare (in the perishable) akṣaraṇīṁ (imperishable) vibhūtiṁ (power) tvam (you) pārtha (son of Prthā) vetthā (know) ca (and) vetthā (know)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| mayi | mayi | pronoun | instrumental · singular · masculine | by Me |
| sṛṣṭvā | sṛṣṭvā | indeclinable | — | having created |
| tu | tu | indeclinable | — | indeed |
| mahatā | mahatā | noun | instrumental · singular · masculine | by the great one |
| vṛkṣaḥ | vṛkṣaḥ | noun | nominative · singular · masculine | this tree |
| ayaṁ | ayaṁ | pronoun | nominative · singular · masculine | this |
| hy | hi | indeclinable | — | for |
| anusmṛtaḥ | anusmṛtaḥ | verb | √smṛ · past participle · third | is remembered |
| kṣare | kṣare | noun | locative · singular · masculine | in the field of material nature |
| akṣaraṇīṁ | akṣaraṇīṁ | noun | accusative · singular · feminine | the imperishable |
| vibhūtiṁ | vibhūtiṁ | noun | accusative · singular · feminine | energy |
| vetthā | vetthā | verb | √vid · second person singular · second | you know |
| tvam | tvam | pronoun | nominative · singular · masculine | you |
| ca | ca | indeclinable | — | and |
| pārtha | pārtha | noun | nominative · singular · masculine | son of Prthā |
| vetthā | vetthā | verb | √vid · second person singular · second | you know |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara elucidates this verse by emphasizing the non-dual nature of reality. He explains that the 'mahat' or the great principle refers to the intellect, which is the first evolute of Prakriti. The universe, symbolized by the 'tree', is a manifestation of this principle. Shankara interprets 'akṣaraṇīṁ vibhūtiṁ' as the imperishable power of Brahman, which pervades all existence. This verse, according to Shankara, points to the identity of Brahman and Ātman, where the individual self is ultimately one with the universal Self. By recognizing the perishable and imperishable aspects of the universe, one can transcend the limitations of the material world and realize the ultimate reality of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse as an expression of the relationship between the jīva (individual self) and Īśvara (the Lord). He sees the 'tree' as a symbol of the universe, which is sustained by the Lord's power. The 'mahat' principle refers to the Lord's intellect, which is the source of all creation. Rāmānujācārya emphasizes the importance of recognizing the Lord's power, both in its perishable and imperishable aspects, as a means of developing devotion and ultimately achieving liberation. In contrast, Madhvācārya's commentary highlights the distinction between the Lord and the individual self, emphasizing the dependence of the jīva on Īśvara for salvation. Both traditions, however, agree on the central role of devotion and the recognition of the Lord's power in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to recognize the universal and eternal principles that underlie all existence. He sees the 'tree' as a symbol of the interconnectedness of all things, and the 'mahat' principle as the divine intelligence that governs the universe. Vivekānanda emphasizes the importance of recognizing both the perishable and imperishable aspects of reality, as a means of transcending the limitations of the material world and realizing one's true potential. Similarly, S. Rādhākrishnan, in his writings on Indian philosophy, highlights the relevance of this verse to contemporary life, emphasizing the need for a holistic and integrated understanding of the world, which recognizes the interconnectedness of all things and the ultimate reality that underlies all existence. This verse, in the context of modern life, encourages individuals to adopt a more holistic and sustainable approach to living, in harmony with the natural world and the divine.