sa tvāṃ rājan kuru-kṣetre gaṅgāyāṃ ca yathoditam
“You, O King, (are present) on the Kuru-kshetra (Kurukshetra) and on the Ganga, as (the Lord) has ordained.”
Structure
sa tvām rājan kuru kṣetre gaṅgāyāṃ ca yathā uditam
saḥ (he) tvām (you) rājan (king) kuru-kṣetre (in Kurukshetra) gaṅgāyāṃ (on the Ganges) ca (and) yathā (as) uditam (it has been said)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sa | sa | pronoun | nominative · singular · masculine | he |
| tvāṃ | tvāṃ | pronoun | accusative · singular · masculine | you |
| rājan | rājan | noun | nominative · singular · masculine | king |
| kuru | kuru | noun | locative · singular · masculine | Kuru |
| kṣetre | kṣetre | noun | locative · singular · neuter | field |
| gaṅgāyāṃ | gaṅgāyāṃ | noun | locative · singular · feminine | Ganges |
| ca | ca | indeclinable | — | and |
| yathā | yathā | indeclinable | — | as |
| uditam | uditam | verb | √vad · past participle · third | has been said |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the omnipresence of the ultimate reality, Brahman, which is beyond human comprehension. According to Śaṅkarācārya, the mention of 'sa tvāṃ rājan' (You, O King) in the verse signifies the non-dual nature of reality, where the distinction between the individual self (jīva) and the supreme self (Brahman) is abolished. In his commentary on the Brahma Sūtras, Śaṅkarācārya argues that the scriptures often use dualistic language to convey the non-dual truth, and this verse is an example of such a pedagogical approach. The phrase 'yathoditam' (as ordained) implies that the world, including the Kuru-kshetra and the Ganga, is a manifestation of Brahman's will, thus pointing to the brahman-ātman identity. Through this verse, Śaṅkarācārya guides the seeker towards the realization of this ultimate truth, beyond the mundane distinctions of space and time.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition offers a distinctive interpretation of this verse, focusing on the relationship between the jīva (individual self) and Īśvara (the supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the significance of the phrase 'sa tvāṃ rājan' as an expression of the Lord's grace, where He reveals Himself to the devotee. According to Rāmānujācārya, the mention of Kuru-kshetra and the Ganga symbolizes the sacred spaces where the Lord's presence is most pronounced, and the jīva can experience this presence through devotion and self-surrender. The phrase 'yathoditam' reinforces the idea that the Lord's will is the ultimate reality, and the jīva's role is to align with this will, cultivating a sense of dependence and devotion. In this context, the verse becomes a testament to the transformative power of bhakti (devotion) in realizing the union of the jīva with Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, when viewed through the lens of Neo-Vedānta, offers a profound message of universality and inclusivity. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of perceiving the divine presence in all aspects of life, including the natural world and human relationships. The mention of Kuru-kshetra and the Ganga in the verse serves as a reminder of the sacredness of the earth and the interconnectedness of all beings. According to Vivekānanda, the phrase 'yathoditam' signifies the natural order of the universe, which is governed by laws and principles that are both rational and compassionate. In contemporary life, this verse can inspire us to adopt a more holistic and sustainable approach to living, recognizing the intricate web of relationships that binds us to the earth and to each other. As S. Rādhākrishnan notes, the ultimate goal of human existence is to realize this universal consciousness, which is the source of all wisdom, peace, and harmony.