na tu tasyānupaśyāmi yatastvāṁ mayi darśanam. nainamastvāṁ hi paśyāmi yena tvāṁ mayi paśyasi
“I do not see that in which your vision of me exists; similarly, I do not see you in whom I see you.”
Structure
na tu tasya anupaśyāmi yatastvāṁ mayi darśanam. na enam tvāṁ hi paśyāmi yena tvāṁ mayi paśyasi
na (not) tu (however) tasya (of that person) anupaśyāmi (I see),yatastvāṁ (from whom you) mayi (in me) darśanam (vision) = from whom I see you in mena (not) enam (this) tvāṁ (you) hi (indeed) paśyāmi (I see),yena (by whom) tvāṁ (you) mayi (in me) paśyasi (sees) = by whom you see me
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| anupaśyāmi | anupaśyāmi | verb | √paś · laṭ-present · first | I see |
| yatastvāṁ | yatastvāṁ | compound | tatpuruṣa · "yataḥ tvāṁ" | whence you |
| mayi | mayi | pronoun | locative · singular · masculine | in me |
| darśanam | darśanam | noun | nominative · singular · neuter | vision, sight |
| na | na | indeclinable | — | not |
| enam | enam | pronoun | accusative · singular · masculine | him |
| tvāṁ | tvāṁ | pronoun | accusative · singular · masculine | you |
| hi | hi | indeclinable | — | for, indeed |
| paśyāmi | paśyāmi | verb | √paś · laṭ-present · first | I see |
| yena | yena | pronoun | instrumental · singular · masculine | by whom |
| tvāṁ | tvāṁ | pronoun | accusative · singular · masculine | you |
| mayi | mayi | pronoun | locative · singular · masculine | in me |
| paśyasi | paśyasi | verb | √paś · laṭ-present · second | you see |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the ultimate identity of brahman and ātman. Shankara's commentary on the Brihadaranyaka Upanishad (1.4.10) resonates with this idea, where he notes that the self cannot be an object of its own perception, implying that the seeker and the sought are one. In this verse, the speaker's inability to see the seer or the means by which they see themselves suggests that the distinction between subject and object is illusory. This non-dual reading is central to Advaita Vedanta, where the distinction between the individual self (jiva) and the ultimate reality (brahman) is transcended. The verse, therefore, points to the brahman-ātman identity, encouraging the seeker to look beyond the superficial distinctions and realize the fundamental unity of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is seen as an expression of the intimate yet mysterious relationship between the jīva (individual soul) and Īśvara (the Lord). Ramanuja, in his commentary on the Brahmasutra (1.1.1), emphasizes the concept of 'aprthak-siddhi,' or the inseparable nature of the Lord and the self, which is echoed in this verse's theme of not seeing the means by which one sees oneself. For Ramanuja, this relationship is one of dependence and grace, where the individual's realization of their true nature is facilitated by the Lord's grace. Madhva, on the other hand, might interpret this verse in the context of his concept of ' Svatantra' and 'paratantra,' highlighting the distinction between the independent Lord and the dependent self. Both interpretations, however, emphasize the devotional aspect, focusing on the personal relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for our understanding of the self and its place in the universe. Swami Vivekananda, in his lectures on 'Jnana Yoga,' emphasizes the importance of introspection and self-inquiry, which this verse embodies. The inability to see the means by which we see ourselves prompts us to question our perceptions and look inward, seeking a deeper, universal truth. Radhakrishnan, in his 'Indian Philosophy,' Volume 2, discusses the concept of 'consciousness' in relation to the self, suggesting that true self-awareness lies beyond the reach of the senses and the intellect. This verse, therefore, is a call to transcend the limitations of our mundane perceptions and strive for a more profound understanding of ourselves and our connection to the universe, reflecting the universal and practical application of Vedantic principles in contemporary life.