māṁ hi pārtha vyayasate mithyā nānutiṣṭhati varmaṇi
“But, O Pārtha, he does not follow in My footsteps at all, being a hypocrite.”
Structure
māṁ hi pārtha vyayasate mithyā nā anutiṣṭhati varmaṇi
pārtha (O Arjuna) hi (certainly) māṁ (Me) mithyā (falsely) vyayasate (think) varmaṇi (among the four varnas) nā (not) anutiṣṭhati (does not abide)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| māṁ | mām | pronoun | accusative · singular · masculine | me |
| hi | hi | indeclinable | — | for, indeed |
| pārtha | pārtha | noun | nominative · singular · masculine | son of Prthā (Arjuna) |
| vyayasate | vyayasate | verb | √yās · laṭ-present · third | he expends, spends |
| mithyā | mithyā | indeclinable | — | falsely, vainly |
| nā | nā | indeclinable | — | not |
| anutiṣṭhati | anutiṣṭhati | verb | √sthā · laṭ-present · third | he does not stand, does not abide |
| varmaṇi | varmaṇi | noun | locative · singular · neuter | in armour, with reference to armour |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the distinction between the genuine seeker and the hypocrite. Shankara's commentary on the Bhagavad Gītā emphasizes that the individual who merely outwardly claims to follow the path but does not genuinely internalize the teachings remains in ignorance. The phrase 'na anutiṣṭhati varmaṇi' suggests that such a person does not truly protect or preserve the armor of knowledge, which is the understanding of the brahman-ātman identity. For Shankara, the true protection (varma) is the realization of the non-dual nature of reality, which is not merely intellectual acknowledgment but a deep, abiding understanding that transcends the superficial levels of being. This verse, in the context of Advaita Vedānta, points to the necessity of genuine spiritual practice and self-inquiry to realize the ultimate truth, beyond the pretenses of external adherence to spiritual paths.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as a call to genuine devotion and surrender to the Lord. The hypocrite, who claims devotion but does not act in accordance with the will of the Lord, is seen as one who fails to truly surrender. Rāmānuja's concept of 'prapatti' or total surrender implies an unconditional commitment to the path of devotion, which includes not just external rituals but a deep, inner dedication to the service of the Lord. This verse, in the Vaiṣṇava context, serves as a reminder of the importance of sincerity in one's devotion, emphasizing that true devotion is not just a matter of outward show but of inward intention and commitment. The relationship between the jīva (individual soul) and Īśvara (the Supreme Lord) is one of loving service and surrender, rather than superficial adherence to religious practices.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of spiritual principles in everyday life. This verse, from a Neo-Vedānta perspective, can be seen as a call to authenticity in spiritual practice. Vivekānanda stressed the importance of living one's beliefs, rather than merely paying lip service to them. He taught that the path to true spiritual growth and self-realization is through the integration of spiritual principles into daily life, rather than through hypocrisy or superficial adherence to religious dogma. In contemporary life, this verse can serve as a reminder of the importance of integrity and authenticity in all aspects of life, spiritual or otherwise. It encourages individuals to reflect on their actions and motivations, ensuring that their outward actions align with their inner values and principles, leading to a more sincere and meaningful life.