yaccai vānaṁ ṛṣayo nātipacchanti caturō 'pi saṁmukha asya
“And even the four faced Rishis do not clearly see Him who stands before them”
Structure
yacca + eva + ānaṁ + ṛṣayo + nāti + paśyanti + caturaḥ + api + saṁmukha + asya
ṛṣayo (the sages) caturaḥ (four) api (even) asya (of this) saṁmukha (facing) nāti (not) paśyanti (see) yacca (and) eva (indeed) ānaṁ (this form of Mine)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yacca | yacca | indeclinable | — | and what |
| eva | eva | indeclinable | — | indeed |
| ānaṁ | ānam | noun | accusative · singular · neuter | face |
| ṛṣayo | ṛṣayo | noun | nominative · plural · masculine | sages |
| nāti | nāti | indeclinable | — | not |
| paśyanti | paśyanti | verb | √paś · present · third | see |
| caturaḥ | caturaḥ | noun | nominative · plural · masculine | four |
| api | api | indeclinable | — | also |
| saṁmukha | saṁmukha | indeclinable | — | in front of |
| asya | asya | pronoun | genitive · singular · masculine | of Him |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as it highlights the limitations of even the most elevated beings, the four-faced Rishis, in beholding the divine presence. According to Shankara, the inability of these Rishis to clearly see Him indicates that the ultimate reality, Brahman, transcends all forms and manifestations. This is in line with Shankara's commentary on the Taittiriya Upanishad, where he explains that the knowledge of Brahman is not a matter of seeing but of realizing one's true nature. The verse points to the identity of the individual self (ātman) with the universal self (Brahman), suggesting that true understanding comes not from external observation but from introspection and self-realization. Shankara's exposition on the Bhagavad Gita, particularly on verses like this, emphasizes the importance of discerning the non-dual essence beyond the veil of Maya.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the awe-inspiring nature of the divine, particularly in the context of Vishnu or Krishna. Rāmānujācārya, in his commentary on the Bhagavad Gita, interprets this verse as highlighting the majesty and mysterious nature of God, which surpasses human comprehension. The four-faced Rishis, symbolizing the four Vedas, are unable to fully grasp the divine presence, emphasizing the limit of scriptural knowledge in understanding God. This verse underscores the devotional approach, where the relationship between the individual self (jīva) and the Supreme Lord (Īśvara) is one of surrender and love, rather than mere intellectual understanding. Madhvācārya, on the other hand, might view this verse through the lens of his Dvaita philosophy, emphasizing the real difference between the individual self and the divine, and the dependence of the jīva on Īśvara for any understanding or realization.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda saw this verse as an invitation to transcend the limits of the mundane and seek the universal truth that lies beyond. In his lectures and writings, he often emphasized the importance of direct experience over scriptural or traditional knowledge, suggesting that the ultimate reality can only be realized through personal experience. This verse, to Vivekānanda, would symbolize the journey of the individual towards this realization, where one must go beyond the confines of conventional understanding to grasp the divine presence that pervades all existence. Rādhākrishnan, with his synthesis of Eastern and Western thought, might view this verse as indicative of the universal human quest for the transcendent, emphasizing the practical application of spiritual principles in everyday life and the pursuit of a global ethic rooted in the recognition of a common human dignity and the interconnectedness of all beings.