na hi duṣṭe citte saṃskāro vidyate yathā . svādo yathā miṣṭānnaṃ tṛptaśya na ca pipāsitaśya ॥
“Just as there is no relish for a disgusted mind, and just as sweet food has no appeal to one who is satiated or thirsty.”
Structure
na hi duṣṭe citte saṃskāro vidyate yathā svādo yathā miṣṭānnaṃ tṛptaśya na ca pipāsitaśya
na (not) hi (indeed) duṣṭe (corrupted) citte (in the mind) saṃskāro (impression) vidyate (exists) yathā (as)svādo (sweetness) yathā (like) miṣṭānnaṃ (sweet food) tṛptaśya (to one who is satisfied) na (not) ca (and) pipāsitaśya (to one who is thirsty)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭe | duṣṭe | adjective | — | in a wicked or corrupted mind |
| citte | citte | noun | locative · singular · masculine | in the mind |
| saṃskāro | saṃskāro | noun | nominative · singular · masculine | impression, modification |
| vidyate | vidyate | verb | √vid · present · third | there is, exists |
| yathā | yathā | indeclinable | — | as, like |
| svādo | svādo | noun | nominative · singular · masculine | taste, sweetness |
| yathā | yathā | indeclinable | — | as, like |
| miṣṭānnaṃ | miṣṭānnaṃ | compound | tatpuruṣa · "miṣṭa ānnaṃ" | sweet food |
| tṛptaśya | tṛptaśya | noun | genitive · singular · masculine | of one who is satisfied |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| pipāsitaśya | pipāsitaśya | noun | genitive · singular · masculine | of one who is thirsty |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the non-dual nature of reality, as the relish for worldly experiences is dependent on the state of the mind. Shankara's commentary on the Bhagavad Gītā (Chapter 2, Verse 55) explains that the mind, like a disgusted person, cannot appreciate the sweetness of worldly experiences when it is clouded by impurities. The comparison of the relish for sweet food to one who is satiated or thirsty underscores the idea that the ultimate reality, Brahman, is not dependent on external experiences. The verse points to the brahman-ātman identity by suggesting that the true self, like the satiated or thirsty person, is unaffected by worldly experiences and instead is the unchanging, all-pervading reality that underlies all phenomena.
Vaiṣṇava tradition (Rāmānujācārya): This verse highlights the importance of the relationship between the jīva (individual self) and Īśvara (the Lord) in the Vaiṣṇava tradition. Rāmānujācārya's commentary on the Brahma Sūtra (2.3.41) emphasizes the role of devotion in purifying the mind and allowing the jīva to experience the sweetness of the Lord's presence. The verse suggests that just as the disgusted mind cannot appreciate the sweetness of worldly experiences, the jīva that is not devoted to the Lord cannot experience the joy of His presence. The comparison of the relish for sweet food to one who is satiated or thirsty underscores the idea that the jīva's true satisfaction and fulfillment can only be found in the Lord, and that worldly experiences are ultimately unsatisfying.
Neo-Vedānta (Swami Vivekānanda): This verse has profound implications for contemporary life, as it highlights the importance of cultivating a pure and receptive mind in order to experience the fullness of life. In his lecture 'The Powers of the Mind' (Complete Works, Vol. 1), Swami Vivekānanda emphasizes the role of the mind in shaping our experiences and perceptions. The verse suggests that just as the disgusted mind cannot appreciate the sweetness of worldly experiences, a mind clouded by negativity, stress, or distraction cannot fully appreciate the beauty and wonder of the world around us. By cultivating a calm, clarity, and devotion, we can experience the world with greater openness, appreciation, and joy, and tap into the deeper sense of fulfillment and connection that underlies all of life.