yaccediha samaye na syād yadi vā grahataḥ amṛtam
“And even if you do not attain Me at this very time, then having obtained the nectar-like imperishable Supreme Being by taking hold of Me”
Structure
yaccha + edihi + samaye + na + syāt + yadi + vā + grahataḥ + amṛtam
yaccha (whatever) edihi (in this) samaye (moment) na (not) syāt (exists) yadi (if) vā (or) grahataḥ (taking) amṛtam (immortality)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yaccha | yaccha | indefinite pronoun | — | whatever, whatsoever |
| ediha | ediha | indeclinable | — | in this |
| samaye | samaye | noun | locative · singular · neuter | time, occasion |
| na | na | indeclinable | — | not |
| syāt | syāt | verb | √as · liṅ-optative · third | would be |
| yadi | yadi | indeclinable | — | if |
| vā | vā | indeclinable | — | or |
| grahataḥ | grahataḥ | verb | √grah · laṭ-present · third | takes |
| amṛtam | amṛtam | noun | accusative · singular · neuter | immortality, nectar |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as underscoring the ultimate non-dual reality of Brahman. He argues that the attainment of the 'amṛtam' or the nectar-like imperishable Supreme Being is not a material gain but a realization of one's true nature, which is ātman, identical with Brahman. Śaṅkarācārya's reasoning, closely related to this verse, emphasizes that the distinction between the individual self (jīva) and the Supreme Self (Īśvara) is a product of ignorance (avidyā). The verse points to the possibility of transcending this ignorance and realizing the brahman-ātman identity, where the individual self merges with the universal Self, achieving liberation (mokṣa). This interpretation is consistent with Śaṅkarācārya's non-dualistic (advaita) philosophy, which posits that the ultimate reality is a unified, all-encompassing consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as an expression of the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). He emphasizes that the attainment of 'amṛtam' is not just a philosophical realization but a personal, devotional experience of union with God. For Rāmānujācārya, this verse highlights the importance of bhakti (devotion) as a means to achieve this union. The jīva, through devotion and surrender, can attain the nectar-like bliss of being in the presence of Īśvara. Madhvācārya, while also emphasizes devotion, highlights the difference between the jīva and Īśvara, stressing that even in liberation, the individual soul retains its distinctness from God. Both Rāmānujācārya and Madhvācārya's interpretations underscore the central role of devotion and the personal relationship with the Divine in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse in the context of practical spirituality, emphasizing the universal and eternal principles that can guide human life. He sees the 'amṛtam' as a symbol of the infinite potential within every human being, waiting to be realized. Vivekānanda's lectures and writings often highlight the importance of self-realization and the attainment of this inner 'amṛtam' as a means to overcome the limitations and sufferings of worldly life. S. Radhakrishnan, in his philosophical works, connects this verse to the broader human quest for meaning and transcendence. He views the pursuit of 'amṛtam' as an aspiration for a higher, spiritual life, where the individual transcends the boundaries of the ego and merges with the universal consciousness. Both Vivekānanda and Radhakrishnan's interpretations emphasize the relevance of this verse to contemporary life, urging individuals to seek the eternal and the infinite within themselves.