yaccaivam aham smṛtyudghāṭyayiṣṇuḥ tam evaimāṃ mṛśān rvitīyaḥ ॥ ९ ॥
“And I am the one who destroys and illuminates the memory of the jīva.”
Structure
yacca - evam - aham - smṛti - udghāṭyayiṣṇuḥ - tam - eva - imām - mṛśān - rvitīyaḥ
Rvitīyaḥ (second) aham (I) evam (thus) yacca (what) smṛti (remembrance) udghāṭyayiṣṇuḥ (can illuminate) tam (that) eva (alone) imām (this) mṛśān (I see)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and what |
| evam | evam | indeclinable | — | thus, in this way |
| aham | aham | pronoun | nominative · singular · masculine | I |
| smṛti | smṛti | noun | nominative · singular · feminine | remembrance, memory |
| udghāṭyayiṣṇuḥ | udghāṭyayiṣṇuḥ | verb | √udghāṭ · optative · first | I may cause to be opened |
| tam | tam | pronoun | accusative · singular · masculine | him |
| eva | eva | indeclinable | — | only, indeed |
| imām | imām | pronoun | accusative · singular · feminine | this |
| mṛśān | mṛśān | noun | accusative · singular · feminine | cow, earth |
| rvitīyaḥ | rvitīyaḥ | noun | nominative · singular · masculine | second, another |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as underscoring the non-dual nature of reality. The destruction and illumination of memory (smṛti) refer to the removal of the veil of ignorance (avidyā) that obscures the true nature of the Self (ātman). By using the term 'tam eva', Śaṅkarācārya suggests that the ultimate reality, Brahman, is the sole essence that remains after the removal of ignorance. This verse, therefore, supports the brahman-ātman identity, where the individual self (jīva) is ultimately one with the universal Self (Brahman). Śaṅkarācārya's reasoning emphasizes the notion that liberation (mokṣa) is the realization of this fundamental non-duality, echoing his commentary on the Upaniṣads where he elaborates on the mantra 'Tat tvam asi' (That thou art), highlighting the unity of the individual and the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, as represented by Rāmānujācārya and Madhvācārya, views this verse through the lens of bhakti and the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya would interpret 'smṛtyudghāṭyayiṣṇuḥ' as the Lord's act of graciously illuminating the memory of the devotee, thereby facilitating the devotee's path towards liberation. The emphasis here is on the Lord's initiative and the devotee's surrender. Madhvācārya, with his emphasis on the distinction between the Lord and the individual souls, might see this verse as highlighting the Lord's role in both veiling and revealing the truth to the jīva, based on the jīva's qualifications and devotion. This reading underscores the personal relationship between the devotee and the Lord, with the Lord's grace being paramount in the spiritual journey.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, might interpret this verse as a call to spiritual awakening, where the 'destruction of memory' symbolizes the transcendence of mundane, ego-bound consciousness. The illumination of memory refers to the awakening of the higher, divine consciousness within. This verse, in the context of contemporary life, reminds us of the potential for personal transformation and the realization of our true, inherent nature. Vivekānanda's lectures, such as those in 'Jnana Yoga', emphasize the practical application of such principles for spiritual growth and self-realization. Similarly, S. Rādhākrishnan, in his philosophical works, would likely view this verse as an exhortation to move beyond the limitations of the empirical self, towards a broader, universal consciousness, highlighting the human potential for transcendence and unity with the absolute.