na liṅgaliṅgī na naṭo na naṭī cā nityaṁ pravāsaṁ vrajanti ye vrajanti te |
“They who go about, go about; are not male or female; are neither actor nor actress, and are always on the move.”
Structure
na liṅga-liṅgī na naṭo na naṭī ca nityaṁ pravāsaṁ vrajanti ye vrajanti te
te (they) ye (who) vrajanti (go) vrajanti (go) nityaṁ (always) pravāsaṁ (abroad) naṭo (an actor/male) na (not) naṭī (an actress/female) ca (and) na (not) liṅga-liṅgī (one who is identified by a linga/sign)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| liṅga-liṅgī | liṅga-liṅgī | compound | dvandva · "liṅga ca liṅgī ca" | neuter and female |
| na | na | indeclinable | — | not |
| naṭo | naṭo | noun | nominative · singular · masculine | male actor |
| na | na | indeclinable | — | not |
| naṭī | naṭī | noun | nominative · singular · feminine | female actor |
| ca | ca | indeclinable | — | and |
| nityaṁ | nityaṁ | indeclinable | — | always |
| pravāsaṁ | pravāsaṁ | noun | accusative · singular · masculine | exile |
| vrajanti | vrajanti | verb | √vraj · present · third | they go |
| ye | ye | pronoun | nominative · plural · masculine | who |
| vrajanti | vrajanti | verb | √vraj · present · third | they go |
| te | te | pronoun | nominative · plural · masculine | they |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where distinctions such as male and female, actor and actress, are transcended. According to Shankara, the ultimate reality, Brahman, is beyond all duality and attributes. In his commentary on the Brihadaranyaka Upanishad, Shankara explains that the individual self (ātman) is not distinct from Brahman. This verse points to the same idea, where those who have realized their true nature are no longer bound by worldly distinctions and are always in a state of movement towards the ultimate truth. As Shankara notes in his Upadesasahasri, the liberated individual is not tied to any particular role or identity, and is thus 'always on the move' towards the realization of the Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as a description of the devotee who has dedicated their life to the service of the Lord. Ramanuja, in his commentary on the Bhagavad Gita, explains that the devotee who has realized their true nature as a servant of the Lord is no longer bound by worldly attachments and is always engaged in the service of the Lord. This verse highlights the relationship between the jīva (individual self) and Īśvara (the Lord), where the jīva is always in a state of movement towards the Lord, unencumbered by worldly attachments. As Madhva notes in his commentary on the Mahabharata, the devotee who has realized their true nature is no longer limited by their worldly roles and is thus 'always on the move' towards the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application in contemporary life. According to Swami Vivekananda, the individual who has realized their true nature is no longer bound by external roles and identities, and is thus free to move towards their full potential. In his lectures on 'The Complete Works of Swami Vivekananda', Vivekananda notes that the individual who is 'always on the move' is one who is constantly seeking to improve themselves and to realize their full potential. Similarly, S. Radhakrishnan, in his book 'The Hindu View of Life', notes that the individual who has transcended worldly attachments is no longer limited by their external circumstances, and is thus free to move towards a life of freedom and joy. This verse can be seen as a call to action, encouraging individuals to transcend their limited roles and identities and to move towards a life of greater freedom and fulfillment.