yacca tvayāhitaṁ puṇyaṁ janmani janmani ca yat। tatkṣayeṇa prāpyateha naṣṭaṁ ceda punarbhavaḥ ।। 27 ।।
“Whatever pious deeds you have performed in this life or in previous lives, all that has been destroyed if you have not attained the Supreme.”
Structure
yacca tvayā āhitaṁ puṇyaṁ janmani janmani ca yat tat kṣayeṇa prāpyate iha naṣṭam cet apunaḥ bhavaḥ
yacca (whatever) tvayā (by you) āhitaṁ (done) puṇyaṁ (meritorious action) janmani (in one birth) janmani (in another birth) ca (and) yat (which) tat (that) kṣayeṇa (at the exhaustion) prāpyate (is obtained) iha (in this world) naṣṭam (destroyed) cet (if) apunaḥ (not again) bhavaḥ (birth)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and what |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| āhitaṁ | āhitaṁ | verb | √ā-hita · past participle · third | done |
| puṇyaṁ | puṇyaṁ | noun | accusative · singular · neuter | merit |
| janmani | janmani | noun | locative · singular · masculine | in birth |
| janmani | janmani | noun | locative · singular · masculine | in birth |
| ca | ca | indeclinable | — | and |
| yat | yat | pronoun | nominative · singular · neuter | which |
| tat | tat | pronoun | nominative · singular · neuter | that |
| kṣayeṇa | kṣayeṇa | noun | instrumental · singular · masculine | by destruction |
| prāpyate | prāpyate | verb | √pra-āp · present passive · third | is obtained |
| iha | iha | indeclinable | — | here |
| naṣṭam | naṣṭam | verb | √naṣ · past participle · third | destroyed |
| cet | cet | indeclinable | — | if |
| apunaḥ | apunaḥ | indeclinable | — | not again |
| bhavaḥ | bhavaḥ | noun | nominative · singular · masculine | existence |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an affirmation of the non-dual reality of Brahman. The phrase 'tatkṣayeṇa prāpyate' suggests that upon the exhaustion of one's karma, the ultimate reality can be attained. Shankara argues that this exhaustion of karma is not merely a quantitative depletion but a qualitative transformation, where the individual self (ātman) realizes its identity with the absolute (Brahman). This verse underscores the inefficacy of mere ritualistic actions (pūjya) in achieving liberation, emphasizing the need for a deeper understanding of the self. According to Shankara, liberation is not something to be attained but rather realized as the natural state of being, unencumbered by the limitations of the ego and the bondage of karma. By pointing to the exhaustion of karma as a means to attain the ultimate, this verse reinforces the Advaitic doctrine of brahman-ātman identity, where the individual self merges with the universal Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as emphasizing the importance of devotion and surrender to the Lord. The phrase 'yacca tvayāhitaṁ puṇyaṁ' indicates that all pious deeds, past and present, are dedicated to the service of the Lord. According to Rāmānuja, the exhaustion of karma (tatkṣayeṇa) refers to the transcendence of the limitations imposed by one's actions, allowing the devotee to attain a state of selfless love and service to the Lord. This interpretation highlights the centrality of bhakti (devotion) in the Vaiṣṇava tradition, where the relationship between the jīva (individual soul) and Īśvara (the Lord) is one of loving service and surrender. By dedicating all actions to the Lord, the devotee can transcend the cycle of birth and death, achieving a state of liberation that is characterized by an eternal and blissful relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to action, emphasizing the practical application of spiritual principles in everyday life. According to Vivekananda, the phrase 'yacca tvayāhitaṁ puṇyaṁ' suggests that all noble endeavors, whether in this life or past lives, are preparatory steps towards the realization of one's true nature. The exhaustion of karma (tatkṣayeṇa) represents the transcendence of narrow, ego-centric motivations, allowing the individual to tap into a deeper sense of purpose and meaning. In his lectures, Vivekananda often emphasized the importance of selfless service, citing this verse as an example of the need to go beyond mere ritualistic or selfish actions. By dedicating oneself to the greater good, the individual can experience a sense of liberation and fulfillment that is not limited by the constraints of the ego or the cycle of birth and death. This verse, in Vivekananda's view, offers a universal message of hope and transformation, applicable to people of all backgrounds and traditions.