yasya nāhaṁkṛto bhāvo buddhir na pariśodhati.
“For whom the egoistic notion has not been formed and whose intelligence is not deluded”
Structure
yasya nāhaṁkṛto bhāvo buddhiḥ na pariśodhati
yasya (of him) bhāvoḥ (the state of being) nāhaṁkṛto (not egoistic) buddhiḥ (the intellect) na (not) pariśodhati (is purified)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| nāhaṁkṛto | nāhaṁkṛto | compound | bahuvrīhi · "na ahaṁkṛtaḥ" | not egoistic |
| bhāvo | bhāvo | noun | nominative · singular · masculine | the state of being |
| buddhiḥ | buddhiḥ | noun | nominative · singular · feminine | intellect |
| na | na | indeclinable | — | not |
| pariśodhati | pariśodhati | verb | √śudh · present · third | examines |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, yasya nāhaṁkṛto bhāvo buddhir na pariśodhati, underscores the importance of transcending the egoistic notion (ahaṅkāra) in realizing the ultimate reality. According to Śaṅkara, the egoistic notion is a primary obstacle to self-realization, as it deludes the intellect (buddhi) and prevents it from discerning the true nature of the Self (ātman). In his commentary on the Bhagavad Gītā, Śaṅkara explains that the egoistic notion must be overcome through the practice of self-inquiry (ātma-vichāra) and the cultivation of discrimination (viveka) between the real and the unreal. By transcending the egoistic notion, the individual self (jīva) can realize its identity with the ultimate reality, Brahman, and attain liberation (mokṣa). This verse points to the brahman-ātman identity, emphasizing that the true Self is beyond all egoistic limitations and delusions.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is interpreted in the context of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, explains that the egoistic notion (ahaṅkāra) is a manifestation of the jīva's ignorance (avidyā) of its true nature and its relationship with Īśvara. The verse emphasizes the need for the jīva to surrender its egoistic tendencies and cultivate devotion (bhakti) to Īśvara, who is the ultimate reality. By doing so, the jīva can overcome its delusions and attain a deeper understanding of its true nature and its relationship with Īśvara. In this context, the verse highlights the importance of self-surrender (prapatti) and devotion as means to attain liberation (mokṣa) and realize the ultimate goal of human existence.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures and writings, emphasized the universal and practical application of this verse. He saw the egoistic notion (ahaṁkāra) as a major obstacle to human progress and self-realization, and advocated for its transcendence through the cultivation of self-awareness, self-discipline, and self-surrender. In his speech 'The Goal of Human Life,' Vivekānanda cited this verse as an example of the importance of overcoming the limitations of the ego and realizing one's true nature. He explained that the egoistic notion is a product of ignorance (avidyā) and that its transcendence is essential for achieving true freedom and happiness. Radhakrishnan, in his book 'The Bhagavad Gītā,' also emphasized the importance of this verse in highlighting the need for self-transcendence and the cultivation of a deeper understanding of the human condition. Both Vivekānanda and Radhakrishnan saw this verse as a call to action, urging individuals to strive for self-realization and to overcome the limitations of the ego in order to achieve their full human potential.