na tvahaṃ vedmi yad-vaktumarahīti na vedāhamimāṃ vāṇīm
“I do not know what I am speaking, nor do I know this speech”
Structure
na tv aham vedmi yad vaktum a rahiti na veda aham imam vanim
aham (I) na (not) vedmi (know) yad (what) vaktum (to speak) a rahiti (is fitting) na (not) aham (I) veda (know) imam (this) vanim (voice)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tv | tva | indeclinable | — | you (emphatic) |
| aham | aham | pronoun | nominative · singular | I |
| vedmi | vedmi | verb | √vid · laṭ-present · first | I know |
| yad | yad | pronoun | accusative · singular · neuter | what |
| vaktum | vaktum | infinitive | — | to speak |
| a | a | indeclinable | — | towards, to |
| rahiti | rahiti | verb | √ra | abandhe / cessation |
| na | na | indeclinable | — | not |
| veda | veda | verb | √vid · laṭ-present · first | I know |
| aham | aham | pronoun | nominative · singular | I |
| imam | imam | pronoun | accusative · singular · masculine | this |
| vanim | vaṇīm | noun | accusative · singular · feminine | speech / voice |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the paradox of speech and knowledge, pointing to the limitations of language in describing ultimate reality. Shankara, in his commentary on the Brahma Sutras, discusses the concept of 'anirvachaniya' or the unspeakable nature of Brahman, which is beyond human comprehension. In this context, the speaker's confession of not knowing what they are speaking or the speech itself reflects the ineffability of the Self (Ātman). This aligns with Shankara's non-dualistic perspective, where the ultimate reality, Brahman, is beyond the duality of subject-object and thus transcends linguistic expression. The verse highlights the futility of trying to capture the essence of the Self through words, instead, it suggests that true understanding can only arise from direct experience or intuition, not through verbal articulation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Ramanuja interprets this verse in the context of the relationship between the individual self (jīva) and the Supreme (Īśvara). The speaker's admission of ignorance reflects the natural state of the jīva, which is characterized by a lack of self-awareness and misunderstanding of its true nature and relationship with God. This verse can be seen as an expression of the jīva's helplessness and dependence on divine grace for self-realization. In his Sri Bhashya, Ramanuja discusses the concept of 'prapatti' or self-surrender, where the individual recognizes their limitations and surrenders to the will of God, seeking guidance and liberation. This verse underscores the importance of humility and recognition of one's limitations, paving the way for devotion and surrender to the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on the Bhakti movement, highlights the significance of this verse in the context of spiritual growth and self-awareness. The speaker's statement can be seen as a moment of profound introspection, where the individual confronts the limitations of their knowledge and expression. Vivekananda interprets this as a call to look beyond the confines of language and intellectual understanding, to tap into the deeper, universal consciousness that underlies all existence. This verse resonates with Vivekananda's emphasis on the importance of direct experience and intuitive insight in spiritual pursuits, rather than mere intellectual comprehension or dogmatic adherence to scriptures. It encourages the seeker to embrace the mystery and complexity of life, recognizing that true understanding and wisdom lie beyond the realm of words and concepts.