yaccaivaṁ brahmaṇe nāthāya vidmahe । vāsudevāya dhīmahi । tanno māyāvinaḥ pracodayāt || 6 ||
“And may Vāsudeva, the Lord of Brahma, having that form, inspire us, not deluded by māyā.”
Structure
yacca + evam + brahmaṇe + nāthāya + vidmahe + vāsudevāya + dhīmahi + tanno + māyāvinaḥ + pracodayāt
yacca (and which) evam (thus) brahmaṇe (to Brahman) nāthāya (the Lord) vidmahe (we know) vāsudevāya (to Vasudeva) dhīmahi (we meditate) tanno (that) māyāvinaḥ (of the illusory one) pracodayāt (may inspire or guide us) ||
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and, also |
| evam | evam | indeclinable | — | thus, like this |
| brahmaṇe | brahmaṇe | noun | dative · singular · masculine | to Brahma |
| nāthāya | nāthāya | noun | dative · singular · masculine | to the Lord |
| vidmahe | vidmahe | verb | √vid · laṭ-present · first | we know |
| vāsudevāya | vāsudevāya | noun | dative · singular · masculine | to Vāsudeva |
| dhīmahi | dhīmahi | verb | √dhi · laṭ-present · first | we meditate upon |
| tanno | tanno | pronoun | genitive · singular · neuter | of that |
| māyāvinaḥ | māyāvinaḥ | noun | nominative · singular · masculine | possessor of māyā |
| pracodayāt | pracodayāt | verb | √cod · liṅ-optative · third | may he impel, inspire |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, yaccaivaṁ brahmaṇe nāthāya vidmahe, underscores the non-dual nature of reality, where the ultimate reality, Brahman, is the very essence of the universe and the self. According to Śaṅkara, the phrase 'brahmaṇe nāthāya' signifies the supreme Lord who is the master of all, including Brahma. The invocation 'vāsudevāya dhīmahi' points to the intellectual devotion to Vāsudeva, who is none other than the ultimate Brahman. Śaṅkara's commentary on the Bhagavad Gītā, particularly on this verse, highlights the importance of realizing the identity of the individual self (ātman) with the universal Self (Brahman), thereby transcending the delusions of māyā. This realization is crucial for achieving liberation. As Śaṅkara notes, the knowledge of Brahman is not merely intellectual but an intimate, direct experience, and this verse serves as a reminder of the path to such realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of devotion to Vāsudeva, who is considered the supreme deity. Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets 'vāsudevāya dhīmahi' as the devotee's intention to meditate on Vāsudeva, seeking His grace for liberation from the cycle of birth and death. The relationship between the jīva (individual soul) and Īśvara (the Lord) is central, with the jīva seeking refuge in Īśvara. Madhvācārya, from a Dvaita perspective, would emphasize the distinction between the Lord and the devotee, highlighting the importance of surrender and devotion as means to attain the Lord's grace. Both traditions, however, agree on the paramount importance of devotion to Vāsudeva as a path to spiritual liberation, with this verse serving as a mantra of surrender and petition for spiritual guidance.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often highlighted the universal principles found in ancient Indian scriptures like the Bhagavad Gītā. This verse, with its emphasis on Vāsudeva, can be seen as a call to realize the divine within and without. Vivekānanda would interpret 'vāsudevāya dhīmahi' as a directive to focus one's mind on the universal principle that pervades all existence, recognizing the inherent divinity in every being. This recognition, according to Vivekānanda, leads to a life of service, compassion, and harmony with nature and humanity. S. Radhakrishnan, another key figure in Neo-Vedānta, would likely view this verse as an affirmation of the ultimate reality that underlies all existence, urging individuals to cultivate a sense of the divine in their daily lives, thereby achieving a balance between the inner and outer worlds. Both Vivekānanda and Radhakrishnan would see this verse as a reminder of the practical and ethical implications of spiritual realization in contemporary life.