Naivāgamanivṛtti rnāsti gṛhītasya na cāpahā . Pṛāptasya nāsti nāśāya yann kiñca vṛthā mṛthā .
“There is no prevention of coming, no destruction of what is taken, no destruction of what is obtained; whatever comes, comes in vain.”
Structure
Naiva āgamani vṛttiḥ nāsti gṛhītasya na ca apahā, Pṛāptasya nāsti nāśāya yat na kiñca vṛthā mṛthā
Naiva (not at all) āgamani (for coming) vṛttiḥ (cessation) nāsti (there is not) gṛhītasya (of that which is taken) na (not) ca (and) apahā (destruction),Pṛāptasya (of that which is obtained) nāsti (there is not) nāśāya (destruction) yat (which) na (not) kiñca (any) vṛthā (in vain) mṛthā (dies)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Naiva | Naiva | indeclinable | — | not, certainly not |
| āgamani | āgamani | verb | √āgam · laṣ-conditional · third | comes |
| vṛttiḥ | vṛttiḥ | noun | nominative · singular · feminine | acquisition, gain |
| nāsti | nāsti | indeclinable | — | there is not, does not exist |
| gṛhītasya | gṛhītasya | noun | genitive · singular · masculine | of what has been taken |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| apahā | apahā | verb | √apahā · laṭ-present · third | takes away |
| Pṛāptasya | Pṛāptasya | noun | genitive · singular · masculine | of what has been obtained |
| nāsti | nāsti | indeclinable | — | there is not, does not exist |
| nāśāya | nāśāya | noun | dative · singular · masculine | for destruction |
| yat | yat | pronoun | nominative · neuter · neuter | what |
| na | na | indeclinable | — | not |
| kiñca | kiñca | indeclinable | — | anything, whatsoever |
| vṛthā | vṛthā | indeclinable | — | in vain, uselessly |
| mṛthā | mṛthā | verb | √mṛ · liṅ-optative · third | may ... die |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra resonates deeply with the non-dual philosophy of Advaita Vedānta. According to Shankara, the concept of 'coming' and 'going' is illusory, for in reality, everything is an expression of the immutable Brahman. The phrase 'naivāgamanivṛttiḥ nāsti' underscores the idea that there is no real 'coming' or 'going', as all distinctions are sublated in the ultimate reality of Brahman. Shankara's commentary on the Brahma Sutras, particularly his discussion on the nature of the Self (ātman), is pertinent here. The verse points towards the understanding that what is obtained or taken is also not subject to change or destruction, echoing the idea of the eternal and unchanging nature of the Self, which is ultimately identical with Brahman. Thus, this verse supports the central tenet of Advaita Vedānta - the non-dual identity of Brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, particularly through the lens of Ramanuja, this verse can be seen as underscoring the relationship between the jīva (individual soul) and Īśvara (the Lord). The phrase 'pṛāptasya nāsti nāśāya' suggests that what is obtained through the grace of the Lord is imperishable. Ramanuja's concept of 'prapatti' or surrender to the Lord is relevant here, where the jīva, recognizing its innate dependence on Īśvara, surrenders to Him, thereby achieving a state that is beyond the cycles of birth and death. This verse, in a devotional reading, encourages the seeker to understand that true attainment comes not through individual effort alone but through the grace of the Lord, emphasizing the personal and loving relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse offers profound insights into the human condition and our understanding of change and impermanence. Swami Vivekananda, in his writings and lectures, often emphasized the importance of understanding the eternal and unchanging principles that govern human existence. This verse, with its themes of the inevitability of 'coming' and the imperishable nature of what is obtained, can be seen as encouraging individuals to seek that which is lasting and true. Radhakrishnan, in his philosophical works, discussed the concept of the 'absolute' and the 'relative', suggesting that true freedom and peace can only be found by transcending the ephemeral and embracing the eternal. In contemporary life, this verse can guide individuals towards a deeper appreciation of the permanent amidst the transient, fostering a sense of detachment, resilience, and spiritual aspiration.