na tvāṃ na tvāṃ śakto'haṃ vande nāhaṃ tvāṃ śaktaḥ stavitum | na tvāṃ dṛṣṭo na dṛṣṭvāṃ na tvāṃ śṛṇve na śṛṇomi tvām
“I am not capable of praising you, nor have I seen you, nor do I hear you.”
Structure
na tvām na tvām śakto aham vande na aham tvām śaktaḥ stavitum na tvām dṛṣṭo na dṛṣṭvāṃ na tvām śṛṇve na śṛṇomi tvām
na (not) tvām (you) na (not) tvām (you) śakto (able) aham (I) vande (praise) na (not) aham (I) tvām (you) śaktaḥ (able) stavitum (to praise),na (not) tvām (you) dṛṣṭo (seen) na (not) dṛṣṭvāṃ (seen you) na (not) tvām (you) śṛṇve (hear) na (not) śṛṇomi (hear) tvām (you)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvām | tvām | pronoun | accusative · singular | you |
| na | na | indeclinable | — | not |
| tvām | tvām | pronoun | accusative · singular | you |
| śakto | śakto | verb | √śak | able |
| aham | aham | pronoun | nominative · singular | I |
| vande | vande | verb | √vand · laṭ-present · first | I praise |
| na | na | indeclinable | — | not |
| aham | aham | pronoun | nominative · singular | I |
| tvām | tvām | pronoun | accusative · singular | you |
| śaktaḥ | śaktaḥ | verb | √śak · liṅ-optative · first | I am able |
| stavitum | stavitum | indeclinable | — | to praise |
| na | na | indeclinable | — | not |
| tvām | tvām | pronoun | accusative · singular | you |
| dṛṣṭo | dṛṣṭo | verb | √dṛś | seen |
| na | na | indeclinable | — | not |
| dṛṣṭvāṃ | dṛṣṭvāṃ | verb | √dṛś | |
| na | na | indeclinable | — | not |
| tvām | tvām | pronoun | accusative · singular | you |
| śṛṇve | śṛṇve | verb | √śṛṇ · laṭ-present · first | I hear |
| na | na | indeclinable | — | not |
| śṛṇomi | śṛṇomi | verb | √śṛṇ · laṭ-present · first | I hear |
| tvām | tvām | pronoun | accusative · singular | you |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the limitations of human understanding in grasping the ultimate reality. Shankara's commentary on the Brahmasūtras emphasizes the importance of negating all attributes to comprehend Brahman. Here, the speaker's inability to praise, see, or hear the divine underscores the transcendental nature of reality, pointing towards the identity of Brahman and ātman. The negation of sensory experiences (na dṛṣṭo, na śṛṇve) highlights the non-dual (advaita) nature of existence, where the distinctions between the self and the ultimate reality are illusory. This verse, thus, supports Shankara's non-dualistic interpretation, guiding the seeker towards introspection and self-inquiry to realize the true nature of the self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the jīva's (individual self) humility and surrender before Īśvara (the Lord). Rāmānujācārya's Viśiṣṭādvaita Vedānta emphasizes the real distinction between the jīva and Īśvara, yet their inseparable relationship. The jīva's admission of inability to praise or perceive the Lord (na tvāṃ śakto'haṃ vande, na tvāṃ dṛṣṭo) signifies the jīva's dependence on Īśvara's grace for self-realization. Madhvācārya's Dvaita Vedānta would further emphasize the absolute difference between the jīva and Īśvara, with the jīva's surrender and devotion being the means to experience Īśvara's grace. This verse, thus, illustrates the devotional path, where the jīva acknowledges its limitations and offers itself to the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds profound implications for contemporary spiritual seekers. Swami Vivekānanda often spoke about the importance of realizing one's true nature and the limitations of the ego. The speaker's confession of inability to praise or know the divine reflects the ego's boundaries and the need to transcend them. This verse can be seen as an invitation to introspection and self-discovery, highlighting the universal quest for meaning and connection with something greater than oneself. S. Radhakrishnan, in his philosophical works, emphasized the importance of experiencing the ultimate reality beyond the confines of the senses and the intellect. He would likely interpret this verse as a pointer to the mystical experience that lies beyond the reach of mundane perceptions, encouraging seekers to embark on a journey of inner exploration to discover their true selves and the world's true nature.