atho rvir śarīreṇa yad ūrdhvaṃ āyāti dehinā | uttamaḥ puruṣaḥ so 'nyaḥ prakṛter vidhūyate || 21 ||
“Then, having left the body, the embodied one ascends; that Supreme Person, distinct from nature, is freed.”
Structure
atho, ūrū, śarīreṇa, yat, ūrdhvaṃ, āyāti, dehinā, uttamaḥ, puruṣaḥ, saḥ, anyaḥ, prakṛteḥ, vidhūyate
dehinā (by the embodied one) ūrū śarīreṇa (with the vital force) yat (what) ūrdhvaṃ (upward) āyāti (goes), saḥ (that) uttamaḥ (supreme) puruṣaḥ (person) anyaḥ (different) prakṛteḥ (from nature) vidhūyate (is freed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atho | atho | indeclinable | — | then, therefore, now |
| ūrvū | ūrū | noun | instrumental · dual · feminine | thighs |
| śarīreṇa | śarīreṇa | noun | instrumental · singular · masculine | body |
| yat | yat | indeclinable | — | what |
| ūrdhvaṃ | ūrdhvaṃ | indeclinable | — | upwards |
| āyāti | āyāti | verb | √āyā · present · third | goes |
| dehinā | dehinā | noun | ablative · singular · masculine | from the embodied soul |
| uttamaḥ | uttamaḥ | noun | nominative · singular · masculine | the best, the supreme |
| puruṣaḥ | puruṣaḥ | noun | nominative · singular · masculine | person, being |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he, that |
| anyaḥ | anyaḥ | noun | nominative · singular · masculine | other, another |
| prakṛteḥ | prakṛteḥ | noun | ablative · singular · feminine | of nature, from prakṛti |
| vidhūyate | vidhūyate | verb | √Dū · passive present · third | is freed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the ultimate identity of the individual self (Ātman) and the supreme reality (Brahman). Shankara's commentary on the Bhagavad Gītā emphasizes that the 'uttamaḥ puruṣaḥ' refers to the highest Self, beyond the confines of Prakṛti (nature), achievable through self-realization. The liberation from Prakṛti signifies the transcendence of the worldly illusions, leading to the understanding that the true Self is untouched by the ephemeral nature of the material world. This understanding is reminiscent of Shankara's exposition in his Brahmasūtra Bhāṣya, where he discusses the distinction between the individual self and the ultimate reality, emphasizing their non-dual essence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a strong emphasis on the devotional aspect, focusing on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Gītā Bhāṣya, interprets 'uttamaḥ puruṣaḥ' as referring to the Supreme Being, who is the ultimate goal of the devotee's journey. The ascent of the embodied soul to this supreme state is seen as a result of devotion and surrender to the Lord, underscoring the path of Bhakti as the means to achieving spiritual liberation. This perspective highlights the personal relationship between the devotee and the divine, with the verse serving as a reminder of the ultimate destination of the soul's journey towards union with God.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan offer a modern, practical interpretation of this verse, focusing on its universal applicability to human life. Vivekānanda, in his lectures, often emphasized the importance of realizing one's true nature beyond the limitations of the physical body and the material world. He saw this verse as a call to aspire towards the highest potential within, the 'uttamaḥ puruṣaḥ', symbolizing the perfect, divine Self that every individual can strive to realize. Rādhākrishnan, meanwhile, highlighted the philosophical depth of the Bhagavad Gītā, including this verse, as a guide for living a fulfilling and meaningful life, where the ultimate goal is not just personal liberation but also the betterment of society through the realization of one's true, universal Self.