Na hi duṣṭe cāru tad vadanti hi yānti niṣphalaṁ tad vacas । Mūkasya vāg eva niṣphalā nādī ras tu niṣphalā .
“Certainly the speech of a wicked person is useless, just like the talk of a dumb person or the water of a river.”
Structure
Na hi duṣṭe cāru tad vadanti hi yānti niṣphalaṁ tad vacas Mūkasya vāg eva niṣphalā nādī ras tu niṣphalā
Na (not) hi (indeed) duṣṭe (to the wicked) cāru (pleasant) tad (that) vacas (speech) vadanti (speaks) hi (indeed) yānti (goes) niṣphalam (unfruitful) tad (that) vacas (speech) Mūkasya (of the dumb) vāg (speech) eva (alone) niṣphalā (unfruitful) nādī (rivers) ras (waters) tu (indeed) niṣphalā (unfruitful)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duṣṭe | duṣṭe | noun | locative · singular · masculine | in the wicked |
| cāru | cāru | noun | — | beautiful |
| tad | tad | pronoun | — | that |
| vadanti | vadanti | verb | √vad · present · third | they speak |
| hi | hi | indeclinable | — | indeed |
| yānti | yānti | verb | √yā · present · third | they go |
| niṣphalaṁ | niṣphalaṁ | noun | accusative · singular · neuter | unfruitful |
| tad | tad | pronoun | — | that |
| vacas | vacas | noun | nominative · singular · neuter | speech |
| Mūkasya | mūkasya | noun | genitive · singular · masculine | of a mute person |
| vāg | vāg | noun | nominative · singular · feminine | speech |
| eva | eva | indeclinable | — | only |
| niṣphalā | niṣphalā | noun | nominative · singular · feminine | unfruitful |
| nādī | nādī | noun | nominative · singular · feminine | a river or the sense of smell |
| ras | ras | noun | nominative · singular · masculine | flavor |
| tu | tu | indeclinable | — | indeed |
| niṣphalā | niṣphalā | noun | nominative · singular · feminine | unfruitful |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the futility of speech that is not grounded in truth or wisdom. According to Shankara, the talk of a wicked person, a dumb person, or the water of a river, all lack purpose because they do not lead to the realization of Brahman. In his commentary on the Brahma Sutras, Shankara emphasizes that true knowledge can only arise from a source that is steeped in self-realization. This verse points to the brahman-ātman identity by highlighting the distinction between speech that is mere sound and speech that conveys true understanding. The non-dual reading of this verse encourages the seeker to look beyond the superficial and focus on the ultimate reality that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse as a reminder of the importance of devotion and self-surrender. Rāmānujācārya would likely interpret this verse as emphasizing the need for the jīva to cultivate a relationship with Īśvara that is rooted in love and dependence. The futility of speech that is not grounded in devotion is illustrated by the examples of the wicked person, the dumb person, and the river's water. Madhvācārya might argue that the verse highlights the distinction between the self-revealing nature of divine speech and the empty words of worldly individuals. This reading underscores the importance of seeking guidance from a qualified guru and cultivating a heart that is open to divine love and wisdom.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it highlights the need for authenticity and purpose in our words and actions. Swami Vivekananda might interpret this verse as a call to action, encouraging individuals to reflect on the impact of their speech and to strive for a deeper level of self-awareness and understanding. In his lecture 'The Powers of the Mind', Vivekananda emphasizes the importance of cultivating a mind that is grounded in wisdom and compassion. Similarly, S. Radhakrishnan might view this verse as a reminder of the need for individuals to cultivate a sense of responsibility and empathy in their interactions with others. By recognizing the futility of empty words, we can strive to create a more meaningful and compassionate world, where our speech and actions are guided by a deeper sense of purpose and connection to others.