na hi suptasya kasyacid-api dṛṣṭir-asti na śṛṇvataḥ. na caivāgrahaṇād-asti pariśrāntasya ca paśyataḥ || 193 ||
“For one who is asleep, there is certainly no seeing or hearing; and for one who is exhausted, there is no grasping or seeing.”
Structure
na hi suptasya kasyacid api dṛṣṭi asti na śṛṇvataḥ na ca eva agrahaṇāt asti pariśrāntasya ca paśyataḥ
na hi (no, not) suptasya (of one asleep) kasyacid (of anyone) api (even) dṛṣṭiḥ (sight) asti (exists),na (not) śṛṇvataḥ (of one hearing) na (not) ca (and) eva (indeed) agrahaṇāt (from not grasping) asti (exists)pariśrāntasya (of one weary) ca (and) paśyataḥ (of one seeing)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| suptasya | suptasya | noun | genitive · singular · masculine | of one who is asleep |
| kasyacid | kasyacid | pronoun | genitive · singular | of anyone |
| api | api | indeclinable | — | also, even |
| dṛṣṭiḥ | dṛṣṭiḥ | noun | nominative · singular · feminine | sight, vision |
| asti | asti | verb | √as · laṭ-present · third | is |
| na | na | indeclinable | — | not |
| śṛṇvataḥ | śṛṇvataḥ | noun | genitive · singular · masculine | of one who is hearing |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed, surely |
| agrahaṇāt | agrahaṇāt | noun | ablative · singular · neuter | from not taking hold |
| asti | asti | verb | √as · laṭ-present · third | is |
| pariśrāntasya | pariśrāntasya | noun | genitive · singular · masculine | of one who is exhausted |
| ca | ca | indeclinable | — | and |
| paśyataḥ | paśyataḥ | noun | genitive · singular · masculine | of one who is seeing |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as it highlights the limitations of the individual self (jīva) when not connected to the ultimate reality (Brahman). Shankara's commentary on the Brahma Sutras (particularly 1.1.1) emphasizes that true knowledge and understanding can only arise when the individual transcends the states of sleeping and exhaustion, symbolizing the transcending of the mundane and the ego. The verse points to the brahman-ātman identity by implying that just as one who is asleep or exhausted cannot perceive or grasp, similarly, the individual self, bound by the limitations of the material world, cannot truly see or understand without connecting with the ultimate reality. This connection is what reveals the true nature of the self and the world, leading to liberation. Shankara's reasoning on related passages suggests that the realization of this identity is key to spiritual awakening.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is seen as an allegory for the spiritual state of the jīva (individual soul) in relation to Īśvara (the Supreme Lord). Ramanuja, in his commentary on the Brahma Sutras, would likely interpret this verse as emphasizing the dependence of the jīva on Īśvara for true understanding and perception. The state of being asleep or exhausted represents the jīva's innate inability to achieve spiritual insight without the grace of Īśvara. The act of 'seeing' and 'hearing' in this context symbolizes the jīva's capability to comprehend spiritual truths, which is facilitated by Īśvara's grace. Madhva, on the other hand, might view this verse through the lens of his Dvaita (dualism) philosophy, emphasizing the distinction between the capabilities of the jīva and Īśvara, with the verse underscoring the jīva's limitations and the necessity of recognizing one's dependence on Īśvara for spiritual progress.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, key figures in the Neo-Vedānta movement, would interpret this verse in the context of practical spirituality and universal applicability. Vivekananda, in his lectures, often emphasized the need for self-awareness and the awakening of the inner self. He would likely see this verse as a call to move beyond the states of ignorance (symbolized by sleep) and spiritual lethargy (exhaustion), to a state of heightened awareness and activity. Radhakrishnan, with his focus on the integration of Eastern and Western philosophical thought, might view this verse as highlighting the universal human condition of seeking knowledge and understanding. Both would connect this verse to contemporary life by emphasizing the importance of mindfulness, self-reflection, and spiritual seeking in everyday life, citing the need for individuals to transcend their mundane, conditioned existence to achieve a more profound and meaningful life.