tasmādevaṃ viditvā dehe ’sminnaśokastvayā śaktaḥ । nadyād vārēṇa tad gamyate ॥ 31 ॥
“Thus, having known this, you will be sorrowless; and thereby you will be able to go to that Supreme State by traversing this human body.”
Structure
tasmāt evaṁ viditvā dehe asmin aśokaḥ tvayā śaktaḥ nadyāt vāreṇa tad gamyate
tasmāt (from that), evaṁ (thus), viditvā (having known), asmin (this) dehe (body), tvayā (by you), śaktaḥ (being able), aśokaḥ (un sorrowful), nadyāt (constant) vāreṇa (by means), tad (that), gamyate (can be attained)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasmāt | tasmāt | indeclinable | — | from that, therefore |
| evaṁ | evaṁ | indeclinable | — | thus, like this |
| viditvā | viditvā | indeclinable | — | having known |
| dehe | dehe | noun | locative · singular · neuter | in this body |
| asmin | asmin | pronoun | locative · singular · masculine | in this |
| aśokaḥ | aśokaḥ | noun | nominative · singular · masculine | one who is not grieved |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| śaktaḥ | śaktaḥ | verb | √śak · past participle · third | you are able |
| nadyāt | nadyāt | verb | √nad · optative · third | one should cross |
| vārēṇa | vārēṇa | noun | instrumental · singular · masculine | by the flood |
| tad | tad | pronoun | accusative · singular · neuter | that |
| gamyate | gamyate | verb | √gam · passive present · third | is to be attained |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an affirmation of the non-dual nature of ultimate reality. He argues that the phrase 'tasmādevaṁ viditvā' implies a direct comprehension of the self (ātman) as being non-different from the ultimate reality (brahman). This understanding, Shankara explains, leads to a state of sorrowlessness (aśoka) because it transcends the limitations and sufferings associated with the ephemeral world. By recognizing the identity of brahman and ātman, one can traverse the human condition (dehe 'smin) and attain liberation. Shankara's reasoning here is consistent with his overall non-dualistic (Advaita) perspective, emphasizing the unity of all existence and the illusory nature of distinctions between the individual self and the absolute.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya, this verse underscores the significance of devotion and the loving relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānuja, in his commentary on the Gītā, would likely emphasize that the knowledge (viditvā) mentioned in the verse is not merely intellectual but a profound, personal realization of one's dependence on and connection to God. This realization, according to Rāmānuja, leads to a state of freedom from sorrow (aśoka) because it fosters a deep sense of trust and surrender to the divine will. The Vaiṣṇava tradition, thus, sees this verse as affirming the path of devotion (bhakti) as a means to attain the Supreme State, underscoring the reciprocal love between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in the Neo-Vedānta movement, would interpret this verse as a call to practical spirituality and self-realization in everyday life. He might argue that the 'knowledge' spoken of in the verse is not mere theoretical understanding but a living, experiential knowledge that transforms one's existence. Vivekānanda would emphasize the importance of applying the principles of Vedānta in contemporary life, suggesting that by realizing one's true nature (as hinted at in the verse), individuals can overcome the limitations and sorrows of mundane existence. He would connect this verse to his broader themes of service, selflessness, and the potential for human liberation through spiritual practice. Rādhākrishnan, similarly, would highlight the universal applicability of this verse, seeing it as a testament to the human quest for transcendence and the eternal, a quest that transcends religious boundaries and speaks to fundamental human aspirations.