sahasra-yuga-paryantam sa yat paśyed divi devān .<br>atha enam evaṁ tvahaṁ draṣṭuṁ yogināṁ patiḥ || 17 ||
“The Lord of Yogins enables one to see the gods till the end of a thousand ages, and similarly I shall now show you this divine form.”
Structure
sahasra-yuga-paryantam sa yat paśyed divi devān atha enam evam tvaham draṣṭuṁ yogināṁ patiḥ
saḥ (he) sahasra-yuga-paryantam (for a thousand ages) yat (what) paśyed (sees) divi (in heaven) devān (the gods) atha (then) tvam (you) enam (me) evam (like this) draṣṭuṁ (to see) yogināṁ (of yogīs) patiḥ (the Lord)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sahasra-yuga-paryantam | sahasra-yuga-paryantam | compound | tatpuruṣa · "sahasra-yugānāṁ paryantam" | the end of a thousand ages |
| sa | sa | pronoun | nominative · singular · masculine | he |
| yat | yat | pronoun | accusative · singular · neuter | which |
| paśyed | paśyed | verb | √paś · liṅ-optative · third | may see |
| divi | divi | indeclinable | — | in heaven |
| devān | devān | noun | accusative · plural · masculine | gods |
| atha | atha | indeclinable | — | then |
| enam | enam | pronoun | accusative · singular · masculine | him |
| evam | evam | indeclinable | — | thus |
| tvaham | tvaham | compound | dvandva · "tva + aham" | you and I |
| draṣṭuṁ | draṣṭuṁ | verb | √dṛś · inf | to see |
| yogināṁ | yogināṁ | noun | genitive · plural · masculine | of yogins |
| patiḥ | patiḥ | noun | nominative · singular · masculine | the lord |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an expression of the non-dual reality. According to Śaṅkarācārya, the 'thousand ages' (sahasra-yuga-paryantam) signify the limitless expanse of time, and the 'gods' (devān) represent the various aspects of the ultimate reality, Brahman. The Lord of Yogins, Kṛṣṇa, enables the seer to behold this unified reality. Śaṅkarācārya notes that the phrase 'atha enam evaṁ tvahaṁ draṣṭuṁ yogināṁ patiḥ' underscores the identity of the individual self (ātman) with the universal self (Brahman), wherein the distinctions between the seer, the seen, and the act of seeing dissolve. This verse thus points to the realization of the brahman-ātman identity, the ultimate goal of Advaita Vedānta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as an expression of the intimate relationship between the jīva (individual self) and Īśvara (the Lord). According to Rāmānujācārya, the Lord of Yogins, out of compassion, grants the devotee a vision of the divine form, which encompasses the gods and the universe. The phrase 'sahasra-yuga-paryantam' signifies the boundless mercy of the Lord, which transcends the limitations of time and space. Madhvācārya, on the other hand, emphasizes the distinction between the Lord and the devotee, highlighting the dependence of the jīva on Īśvara's grace. Both Rāmānujācārya and Madhvācārya see this verse as a testament to the devotional path, where the Lord's grace enables the devotee to experience the divine presence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to realize the universal and eternal nature of the self. In his lecture 'The Cosmos: The Macrocosm', Vivekānanda notes that the 'thousand ages' represent the cyclical nature of time, and the 'gods' symbolize the various aspects of human consciousness. The Lord of Yogins, Kṛṣṇa, embodies the universal consciousness that enables the individual to transcend the limitations of the finite self. S. Rādhākrishnan, in his book 'The Bhagavad Gītā', emphasizes the practical application of this verse, arguing that it inspires the individual to strive for self-realization and to cultivate a sense of unity with the universe. Both Vivekānanda and Rādhākrishnan see this verse as a reminder of the infinite potential that lies within every individual, waiting to be realized through spiritual practice and self-inquiry.