yaccedam asi vaiśampāyana māste dattam atho dayā
“And if, Vaiśampāyana, this [knowledge] has not been given to you, then it is out of compassion [that I impart it to you].”
Structure
yac ca idam asi vaiśampāyana māste dattam atho dayā
yac ca (what and) idam (this) asi (is) vaiśampāyana (of/for Vaiśampāyana) māste (for you) dattam (given) atho (or) dayā (mercy)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yac | yac | indeclinable | — | which, what |
| ca | ca | indeclinable | — | and |
| idam | idam | pronoun | accusative · neuter singular · neuter | this |
| asi | asi | verb | √as · liṭ-perfect · second | you are |
| vaiśampāyana | vaiśampāyana | noun | nominative · singular · masculine | O Vaiśampāyana |
| māste | māste | verb | √mā · present · second | you give |
| dattam | dattam | noun | accusative · neuter singular · neuter | given |
| atho | atho | indeclinable | — | or, again |
| dayā | dayā | noun | nominative · feminine singular · feminine | compassion |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the distinction between the giver and receiver dissolves. Shankara, in his commentary on the Mahābhārata, highlights the significance of 'dayā' (compassion) as the motivation behind the imparting of knowledge. He reasons that true compassion is not born out of a sense of duality but out of the understanding that the giver, receiver, and the knowledge itself are ultimately one. This verse, therefore, points to the brahman-ātman identity, where the individual self (ātman) and the ultimate reality (Brahman) are recognized as non-different. The act of imparting knowledge is thus seen as a manifestation of this unified consciousness, guiding the seeker towards the realization of their true, non-dual nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is interpreted within the Vaiṣṇava tradition as an exemplification of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his exposition, emphasizes that the compassion (dayā) shown by the speaker is a reflection of the Lord's grace (prasāda) towards the devotee. The knowledge imparted is not merely intellectual but a means to foster devotion and intimacy with the divine. Madhvācārya further nuances this by highlighting the role of the guru as an intermediary between the Lord and the seeker, underscoring the importance of guru-bhakti (devotion to the guru) as a path to realizing one's dependence on and love for Īśvara. This verse thus illustrates the Vaiṣṇava emphasis on bhakti as the primary means to experience and understand the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical application of ancient Indian wisdom. He would likely interpret this verse as a call to action, inspiring individuals to share knowledge and compassion without expectation of reward. Vivekānanda's emphasis on service (sevā) as a means to spiritual growth is reflected in the verse's theme of imparting knowledge out of compassion. S. Radhakrishnan, meanwhile, might focus on the philosophical implications of this verse, highlighting the importance of empathy and understanding in human relationships. Both thinkers would connect this verse to contemporary life, advocating for a world where knowledge and compassion are freely shared, fostering global understanding and peace. This verse, in their view, becomes a powerful reminder of the responsibility that comes with knowledge and the transformative power of selfless giving.