caturāri triṣu caiva tāni dharmēṇa prathitāni | śrēyaḥ pravṛttiṃ ca tathā pravṛttiṃ viduḥ ṁ
“Fourfold are the classes of men of virtuous conduct, declared in the Vedas; know, O Arjuna, that there are two more types, (śreyaḥ and preyas).”
Structure
catur āri triṣu ca eva tāni dharmēṇa prathitāni śrēyaḥ pravṛttiṃ ca tathā pravṛttiṃ viduḥ
tāni(those) catur(four) āri(types of devotees are) triṣu(mentioned in the three categories) ca(and) eva(indeed) dharmēṇa(by the Vedas) prathitāni(declared) viduḥ(they know) śrēyaḥ(the superior) pravṛttiṃ(path) ca(and) tathā(similarly) pravṛttiṃ(the inferior path)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| catur | catur | indeclinable | — | four |
| āri | āri | noun | nominative · plural · masculine | enemy |
| triṣu | triṣu | indeclinable | — | in three |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed |
| tāni | tāni | pronoun | accusative · plural · neuter | those |
| dharmēṇa | dharmēṇa | noun | instrumental · singular · masculine | with dharma |
| prathitāni | prathitāni | verb | √prath · past participle · third | proclaimed |
| śrēyaḥ | śrēyaḥ | noun | accusative · singular · neuter | goodness |
| pravṛttiṃ | pravṛttiṃ | noun | accusative · singular · feminine | inclination |
| ca | ca | indeclinable | — | and |
| tathā | tathā | indeclinable | — | thus |
| pravṛttiṃ | pravṛttiṃ | noun | accusative · singular · feminine | inclination |
| viduḥ | viduḥ | verb | √vid · present · third | they know |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an illustration of the fourfold division of human society based on their varṇa and āśrama. However, he emphasizes that this division is ultimately an aid to realizing the non-dual reality of Brahman. The verse points to the existence of two more types beyond the four, namely śreyaḥ (the good) and preyas (the pleasant), which are indicative of the ultimate goal of human striving. For Śaṅkarācārya, this verse underscores the importance of understanding one's true nature as ātman, which is ultimately identical with Brahman. This realization transcends the mundane distinctions of varṇa and āśrama, leading to liberation from the cycle of birth and death. In his commentary on the Brahmasūtra, Śaṅkarācārya further elaborates on this theme, highlighting the role of scripture in guiding the seeker towards this realization.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as a description of the various types of devotees who approach the Lord. The fourfold division of human society is seen as a reflection of the different levels of devotion and spiritual maturity. The śreyaḥ and preyas types are understood as representing the two primary motivations for approaching the Lord - the desire for spiritual liberation and the desire for worldly enjoyment, respectively. Rāmānujācārya emphasizes that the Lord is the ultimate goal of all human striving, and that the different types of devotees are all ultimately seeking to realize their innate relationship with Him. This verse is seen as an illustration of the Lord's compassion and grace, which extends to all beings regardless of their spiritual station. In his Śrībhāṣya, Rāmānujācārya further develops this theme, highlighting the role of the Lord's mercy in guiding the devotee towards liberation.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures and writings, interprets this verse as a call to recognize the diversity of human aspirations and the importance of selfless action. He sees the fourfold division of human society as a reflection of the different stages of human growth and development, and the śreyaḥ and preyas types as representing the two fundamental human impulses - the desire for transcendence and the desire for fulfillment. Vivekānanda emphasizes that the ultimate goal of human striving is the realization of one's true nature as a spark of the divine, and that this realization can be achieved through the practice of selfless action and devotion. In his lecture 'The Ideal of Karma Yoga', Vivekānanda cites this verse as an illustration of the importance of understanding one's own nature and striving for the higher good. He encourages his listeners to transcend the limitations of their individual egos and to strive for the universal good, recognizing that this is the ultimate source of true fulfillment and happiness.