Naktaṁ carati yaḥ kena putraḥ Pāṇḍavair na hi ।
“By whom is the night walked, a son not born to Pandavas.”
Structure
Naktaṁ carati yaḥ kena putraḥ Pāṇḍavair na hi
Pāṇḍavair (by Pāṇḍavas) na (not) hi (indeed) kena (by whom) putraḥ (son) yaḥ (who) Naktaṁ (at night) carati (roams)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Naktaṁ | Naktaṁ | noun | accusative · singular · neuter | night |
| carati | carati | verb | √car · laṭ-present · third | he moves or roams |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| kena | kena | indeclinable | — | by whom |
| putraḥ | putraḥ | noun | nominative · singular · masculine | son |
| Pāṇḍavair | Pāṇḍavair | noun | ablative · plural · masculine | from Pāṇḍavas |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, emphasizing that the ultimate truth is beyond the confines of time and space. Shankara's commentary on the Brihadaranyaka Upanishad (2.5.19) underscores the idea that the self (ātman) is not bound by the cycles of day and night, nor is it related to the physical body or worldly possessions. The phrase 'Naktaṁ carati yaḥ kena putraḥ' can be seen as a pointer to the timelessness of the brahman-ātman, which is not born and does not die. Shankara's reasoning on the concept of 'aja' (unborn) in the Taittiriya Upanishad (2.7.1) supports this interpretation, suggesting that the self is unborn and therefore not limited by the mundane concepts of time and causality. This verse, in the context of Advaita Vedānta, invites the seeker to contemplate the identity of brahman and ātman, encouraging a deeper understanding of the non-dual reality that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of bhakti and the relationship between the jīva (individual self) and Īśvara (the Lord). Ramanuja's commentary on the Bhagavad Gita (7.14) highlights the concept of 'svarūpa' (true form), emphasizing that the jīva's true nature is to be in a loving relationship with Īśvara. The phrase 'Naktaṁ carati yaḥ kena putraḥ Pāṇḍavair na hi' can be seen as a metaphor for the jīva's journey towards self-realization, guided by the light of divine grace. Madhva's Dvaita Vedanta also touches upon the idea of the jīva's dependence on Īśvara for liberation, suggesting that the journey through the 'night' of ignorance is facilitated by the Lord's providence. This verse, in the Vaiṣṇava context, underscores the importance of devotion and surrender in the pursuit of spiritual growth and self-realization.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lecture on 'The Absolute and Manifestation' (Complete Works, Vol. 2), emphasizes the universal and practical application of this verse. He interprets 'Naktaṁ carati yaḥ kena putraḥ' as a call to transcend the limitations of the ego and the mundane, striving for a higher state of consciousness that is beyond the duality of day and night. Rādhākrishnan, in his book 'Indian Philosophy' (Vol. 2), highlights the significance of this verse in the context of the Upanishads, suggesting that it points to the freedom of the spirit from the constraints of time and space. This verse, in the context of Neo-Vedānta, encourages the individual to tap into their inner potential, embracing the universal and the eternal that lies beyond the ephemeral nature of worldly existence. By connecting this verse to contemporary life, we can apply its message to our daily struggles, striving for a deeper sense of purpose and meaning that transcends the fleeting nature of human experience.