sa tu pārāṁ paśyataḥ tv aśaktau yatroparate cittaṁ yad uparate cintayāṁs tat paraṁ yam upāgamet
“But one who, while seeing the inabilities, gives up the thoughts of the mind where it merges and with whom it merges.”
Structure
saḥ tu pārāṁ paśyataḥ tv aśaktau yatra uparate cittaṁ yad uparate cintayāṁs tat paraṁ yam upāgamet
saḥ (he) tu (then) pārāṁ (the shore) paśyataḥ (seeks to cross) tv (your) aśaktau (incapacity) yatra (where) cittaṁ (mind) uparate (stops) yad (which) cintayāṁs (things) uparate (stops considering) tat (that) paraṁ (Supreme) yam (which) upāgamet (he approaches)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | indeed |
| pārāṁ | pārāṁ | noun | accusative · singular · feminine | the other shore |
| paśyataḥ | paśyataḥ | verb | √paś · present participle · third | while seeing |
| tv | tv | indeclinable | — | indeed |
| aśaktau | aśaktau | noun | locative · singular · neuter | in powerlessness |
| yatra | yatra | indeclinable | — | where |
| uparate | uparate | verb | √upa-√ram · present · third | it resorts |
| cittaṁ | cittaṁ | noun | nominative · singular · neuter | the mind |
| yad | yad | pronoun | nominative · neuter | what |
| uparate | uparate | verb | √upa-√ram · present · third | resorts |
| cintayāṁs | cintayāṁs | verb | √cint · present participle · third | while thinking |
| tat | tat | pronoun | nominative · neuter | that |
| paraṁ | paraṁ | adjective | — | highest |
| yam | yam | pronoun | accusative · singular · masculine | whom |
| upāgamet | upāgamet | verb | √upa-√āgam · optative · third | may approach |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the importance of transcending the limitations of the mind, which Ādi Śaṅkarācārya repeatedly emphasizes as a crucial step towards realizing the non-dual nature of reality. In his commentary on the Bhagavad Gītā, Shankara highlights that the mind's inability to grasp the ultimate truth is a manifestation of its finite nature. The phrase 'yatra uparate cittaṁ' suggests that the mind must merge with its source, which is the ultimate reality, Brahman. This merging signifies the dissolution of the distinctions between the individual self (jīva) and the universal self (Brahman), pointing towards the brahman-ātman identity. Shankara's exposition on this verse stresses the need for the seeker to look beyond the mind's capabilities and limitations, recognizing that true knowledge and liberation lie in the understanding of this fundamental identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lenses of Rāmānujācārya and Madhvācārya, views this verse as an exhortation to the devotee to transcend the mind's constraints in pursuit of a deeper, devotional relationship with Īśvara (the personal deity). Rāmānuja, in his commentary, emphasizes the concept of 'prapatti' or surrender, suggesting that recognizing one's inability and surrendering to the divine will is the path to spiritual progress. The phrase 'yam upāgamet' is seen as an indication of the devotee's approach towards Īśvara, acknowledging the Lord as the ultimate refuge and goal. Madhva, on the other hand, might interpret the inability of the mind as a sign of its inherent dependence on Īśvara, highlighting the distinction between the jīva and Īśvara while emphasizing devotion as the means to bridge this gap.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, would likely interpret this verse as a call to practical spirituality, emphasizing the universal applicability of its message. Vivekānanda, in his lectures and writings, often stressed the importance of going beyond the mind's limitations to achieve a higher state of consciousness, which he believed was accessible to everyone regardless of their background. This verse, for him, would symbolize the human quest for transcendence, where one recognizes the bounds of the mind and seeks to unite with a larger reality. Radhakrishnan, with his philosophical background, might view this verse as an illustration of the dialectical process between the finite and the infinite, the individual and the universal, suggesting that the ultimate goal of human existence is to realize this universal consciousness, thereby overcoming the limitations imposed by the finite mind.