na kañcid api paśyāmi yaḥ kāma-kruddha-vivaśī-kṛtya na rodisi
“I do not see anyone who having been enslaved by lust and anger does not weep.”
Structure
na kañcid api paśyāmi yaḥ kāma kruddha vivaśī kṛtya na roditi
na (not) kañcid (anyone) api (also) paśyāmi (I see) yaḥ (who) kāma (desire) kruddha (anger) vivaśī (helpless) kṛtya (having made) na (not) roditi (laments)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| kañcid | kañcid | indeclinable | — | anyone, somebody |
| api | api | indeclinable | — | also, too |
| paśyāmi | paśyāmi | verb | √paś · laṭ-present · first | I see |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| kāma | kāma | noun | nominative · singular · masculine | desire |
| kruddha | kruddha | noun | nominative · singular · masculine | anger |
| vivaśī | vivaśī | indeclinable | — | helpless |
| kṛtya | kṛtya | verb | √kṛ · supine | having been done |
| na | na | indeclinable | — | not |
| roditi | roditi | verb | √rud · laṭ-present · third | he weeps |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality by highlighting the universality of suffering caused by desire and anger. According to Śaṅkara, the ultimate reality, Brahman, is beyond the sway of these passions. In his commentary on the Bhagavad Gītā, Śaṅkara notes that the self (ātman) enslaved by kāma (lust) and krodha (anger) is indeed bound to suffer. However, the recognition of this bondage is the first step towards liberation, where one realizes the identity of the individual self with the ultimate reality, Brahman. This verse, thus, points to the path of self-inquiry and the attainment of a state beyond the influence of worldly passions, echoing the teachings of the Upaniṣads and the concept of mokṣa. By transcending these worldly attachments, one achieves the state of Brahman, realizing the non-dual identity of the individual self and the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an expression of the inherent weakness of the jīva (individual self) when-separated from Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the concept of prapatti, or surrender to the Lord, as the means to overcome the influences of kāma and krodha. The jīva, being inherently dependent on Īśvara, cannot escape sorrow without seeking refuge in the Lord. This verse, thus, underscores the necessity of bhakti (devotion) as a means to transcend worldly suffering. By recognizing one's own limitations and the omnipotence of the Lord, the devotee seeks to establish a loving relationship with Īśvara, which ultimately leads to liberation from the cycle of birth and death. The verse serves as a reminder of the human condition and the path of devotion as the ultimate solution to the problem of suffering.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical application of Vedāntic principles in everyday life. This verse, in the context of modern life, highlights the destructive nature of uncontrolled desires and anger. In his lectures, Vivekānanda stressed the importance of self-control and the cultivation of virtues as the foundation for a meaningful and fulfilling life. The universal message of this verse resonates with contemporary issues, such as stress, anxiety, and interpersonal conflicts, all of which can be traced back to unmanaged desires and anger. By adopting the principles of self-awareness, self-regulation, and empathy, individuals can mitigate the negative impacts of kāma and krodha, leading to more harmonious personal and social relationships. This verse, thus, serves as a reminder of the timeless wisdom of the Vedāntic tradition, offering practical insights into achieving personal growth, peace, and harmony in the midst of modern life's challenges.