na tu śakyo mayā dṛṣṭuṁ tvayā saha yudhiṣṭhira ।
“It is not possible for me to see you, O Yudhiṣṭhira.”
Structure
na tu śakyam mayā dṛṣṭuṁ tvayā saha yudhiṣṭhira
mayā (by me) na tu (not) śakyam (possible) dṛṣṭuṁ (to see) tvayā (with you) saha (together) yudhiṣṭhira (O Yudhiṣṭhira)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| śakyam | śakyam | noun | nominative · neuter singular · neuter | it is possible |
| mayā | mayā | pronoun | instrumental · singular · masculine | by me |
| dṛṣṭuṁ | dṛṣṭuṁ | verb | √dṛś · liṅ-optative or infinitive · third or it can be considered for 'to see', hence relating to the subject implicitly | to see |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| saha | saha | indeclinable | — | with |
| yudhiṣṭhira | yudhiṣṭhira | noun | nominative or accusative · singular · masculine | Yudhiṣṭhira |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Mahābhārata, Śaṅkarācārya interprets the verse 'na tu śakyo mayā dṛṣṭuṁ tvayā saha yudhiṣṭhira' as an expression of the limitations of the individual self (jīva) in perceiving the ultimate reality (Brahman) due to its entanglement with the worldly illusions (māyā). This verse, for Śaṅkarācārya, underscores the non-dual (advaita) nature of reality, where the distinction between the seer (draṣṭā) and the seen (dṛśya) is transcended. The inability to see Yudhiṣṭhira signifies the transcendence of the ego-bound individual self, pointing towards the recognition of the absolute identity of Brahman and Ātman. This interpretation aligns with Śaṅkarācārya's broader philosophical stance, as seen in his commentary on the Brahma Sūtras, where he argues for the ultimate reality as consciousness (cit) beyond all duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition offers a devotional reading of this verse, focusing on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary, might interpret 'na tu śakyo mayā dṛṣṭuṁ tvayā saha yudhiṣṭhira' as an expression of the jīva's inability to comprehend the Lord's ways or presence without surrender and devotion. This inability signifies the profound dependence of the jīva on Īśvara's grace for self-realization. The verse, in this context, underscores the necessity of bhakti (devotion) as a means to overcome the limitations of the individual self and attain a vision of the divine. Madhvācārya, on the other hand, might emphasize the real distinction between the individual souls and God, highlighting the concept of 'śakti' (power) and 'śaktimān' (the possessor of power), where the Lord's power is indispensable for the soul's liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical application of Vedantic principles. In the context of this verse, he might interpret 'na tu śakyo mayā dṛṣṭuṁ tvayā saha yudhiṣṭhira' as a call to introspection and self-realization, highlighting the limitations of the ego-bound self in truly understanding others or the world. This inability to see, in Vivekānanda's perspective, points to the need for individuals to transcend their egoistic limitations and realize their true nature, which is divine. S. Radhakrishnan, in a similar vein, would likely focus on the humanistic and ethical implications of this verse, emphasizing the importance of empathy, understanding, and the cultivation of a broader vision that encompasses the well-being of all. For both, this verse offers a profound lesson in the pursuit of self-knowledge and the realization of one's true potential, applicable in contemporary life for personal growth and societal harmony.