na tu tasya anuvrajatāṃ tvayi tiṣṭhatsu yuyutsavaḥ .
“The desire to fight does not exist in those who follow him, while you are present.”
Structure
na tu tasya anu-vrajatām tvayi tiṣṭhatsu yuyutsavaḥ
yuyutsavaḥ (you who desire to fight) tvayi (on you) tiṣṭhatsu (while staying) tasya (of that one) anu-vrajatām (who follow) na tu (not indeed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| tasya | tasya | pronoun | genitive · singular · masculine | of his |
| anu-vrajatām | anu-vrajatām | verb | √vraj · optative · third | let them follow |
| tvayi | tvayi | pronoun | locative · singular · masculine | in you |
| tiṣṭhatsu | tiṣṭhatsu | verb | √sthā · participle | who stand |
| yuyutsavaḥ | yuyutsavaḥ | noun | nominative · plural · masculine | who desire to fight |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the non-dual nature of reality. According to Shankara, the absence of the desire to fight in those who follow the guidance of a true spiritual leader signifies the transcendence of ego and the realization of the ultimate reality, Brahman. The phrase 'while you are present' (tvayi tiṣṭhatsu) implies the presence of the Ātman, the true Self, which is the essence of all existence. This presence dissolves the distinctions and conflicts that arise from the limited, individual self, leading to a state of unity and peace. Shankara's commentary on the Taittiriya Upanishad (2.1.1) sheds light on this concept, emphasizing that the recognition of the Ātman as the unchanging, all-pervading reality is the key to liberation. This verse, therefore, points to the identity of Brahman and Ātman, underscoring the non-dual essence of existence.
Vaiṣṇava tradition (Rāmānujācārya): In the context of this verse, Rāmānujācārya would likely interpret the figure being followed as a symbol of Īśvara, the Personal Absolute, who embodies divine attributes such as omniscience, omnipotence, and benevolence. The absence of the desire to fight among the followers indicates the transformative power of bhakti, or devotion, which allows the jīva (individual self) to transcend its limited, ego-driven nature and find refuge in the loving presence of Īśvara. Ramanuja's commentary on the Bhagavad Gītā (especially Chapter 12) highlights the role of prapatti, or self-surrender, in achieving this state of peace and unity. The verse suggests that when the jīva recognizes its inherent dependence on Īśvara and surrenders to His will, it experiences a profound sense of peace and liberation from mundane conflicts, reflecting the harmonious relationship between the individual self and the Supreme Being.
Neo-Vedānta (Swami Vivekānanda): This verse can be seen as a powerful call to transcend the petty squabbles and conflicts that plague human existence. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of recognizing the divine within oneself and others. The presence of a true leader or guide, as mentioned in the verse, symbolizes the awakening of this inner awareness, which leads to a state of harmony and cooperation. In his speech 'The Message of Vivekananda' (1900), he noted that true strength lies not in external power or dominance but in the realization of one's own inner divinity. This realization is the key to resolving conflicts and achieving peace, both within oneself and in the world. The verse, therefore, offers a universal and practical message for contemporary life: by recognizing and embracing our shared human dignity and the presence of the divine within us, we can overcome the divisions and conflicts that separate us and work towards a more harmonious and peaceful world.