Na yasya śabdo na pāṇḍityaṃ na vākyam vāg-viśrayaṇāti.
“He is not a scholar whose speech does not contain words and whose sentence does not manifest expertise.”
Structure
Na yasya śabdaḥ na pāṇḍityaṃ na vākyam vāg-viśrayaṇāti
Na (not) yasya (of whom) śabdaḥ (word) na (not) pāṇḍityaṃ (scholarship) na (not) vākyam (sentence) vāg-viśrayaṇāti (exceeds)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| śabdaḥ | śabdaḥ | noun | nominative · singular · masculine | word/speech |
| na | na | indeclinable | — | not |
| pāṇḍityaṃ | pāṇḍityaṃ | noun | accusative · singular · neuter | scholarship |
| na | na | indeclinable | — | not |
| vākyam | vākyam | noun | accusative · singular · neuter | sentence/statement |
| vāg-viśrayaṇāti | vāg-viśrayaṇāti | compound | karmadhāraya · "vāk viśrayaṇa ati" | he resorts to speech/talking (lit: resorts to word) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the importance of speech as a reflection of one's understanding of the ultimate reality. According to Shankara, the speech of a true scholar is characterized by its ability to convey the non-dual nature of reality, beyond the limitations of words and sentences. In his commentary on the Brahmāsūtra, Shankara argues that the ultimate truth, Brahman, is beyond all linguistic expressions, yet it is through language that we can point to this reality. This verse, therefore, points to the identity of Brahman and Ātman, where the individual self, through self-inquiry and contemplation, can realize its true nature. The Scholar's speech, in this sense, is not just a collection of words but a manifestation of the unity of existence, guiding the listener towards this understanding. As Shankara notes, 'The word, though it has a reference, does not actually reach the object, for the object is beyond all reference' (Brahmāsūtra Bhāṣya 1.3.28).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the importance of devotion and surrender in understanding the divine. Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the relationship between the jīva (individual self) and Īśvara (the Lord), where true knowledge and understanding arise from devotion and self-surrender. The verse suggests that mere words and sentences are insufficient to convey the greatness of the Lord; rather, it is through the manifestation of expertise and wisdom in one's speech that the divine presence is revealed. Madhvācārya, in his Anuvyākhyāna, further emphasizes that the speech of a true devotee is characterized by its ability to convey the glories of the Lord, which is beyond the limitations of human language. This verse, therefore, points to the need for humility and devotion in approaching the study of scriptures and the pursuit of knowledge.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound relevance in contemporary life, where the proliferation of information and knowledge can often lead to a sense of disconnection and meaninglessness. Swami Vivekānanda, in his lecture 'The Powers of the Mind,' emphasizes the importance of manifesting one's knowledge and understanding in action and speech. He argues that true education is not just about acquiring words and sentences but about cultivating wisdom and character, which can transform individuals and society. S. Rādhākrishnan, in his writings on the Upaniṣads, further highlights the universal and practical application of this verse, noting that true knowledge and understanding arise from a deep sense of empathy, compassion, and connection with others. This verse, therefore, points to the need for an integrated approach to knowledge, where words and sentences are not mere abstractions but are infused with the spirit of wisdom, kindness, and service, guiding us towards a more harmonious and meaningful existence.