na sā punarupekṣā yā parināma e hi naśyati
“That negligence is not a negligence which perishes in its result.”
Structure
na sā punarupekṣā yā parināme hi naśyati
sā punarupekṣā na ya parināme hi naśyati
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| sā | sā | pronoun | nominative · singular · feminine | that |
| punarupekṣā | punarupekṣā | noun | nominative · singular · feminine | neglect, disregard again |
| yā | yā | pronoun | nominative · singular · feminine | which |
| parināme | parināme | noun | locative · singular · neuter | in the outcome, in the end |
| hi | hi | indeclinable | — | for, indeed |
| naśyati | naśyati | verb | √naś · present · third | perishes |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the concept of ajñāna, or ignorance, which is dispelled upon realization of the ultimate truth. According to Shankara, the negligence referred to here is the failure to recognize one's true nature as brahman. In his commentary on the Brahma Sutras, Shankara argues that such ignorance is not a permanent state but is instead a fleeting condition that disappears upon attainment of knowledge. This verse, therefore, points to the impermanence of ajñāna and the eternal nature of the self (ātman), which is ultimately identical with brahman. The phrase 'parināme hi naśyati' suggests that this negligence perishes in its result, implying the attainment of self-knowledge, which is the direct result of recognizing and overcoming this ignorance. This reading is consistent with Shankara's non-dualistic interpretation, where the individual self (jiva) and the ultimate reality (brahman) are considered to be one and the same.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the importance of devotion and self-surrender to Īśvara. According to Rāmānujācārya, the negligence referred to here is the failure to recognize and cultivate a loving relationship with the divine. In his commentary on the Bhagavad Gita, Rāmānuja emphasizes the role of prapatti, or self-surrender, as a means of overcoming such negligence. This verse, therefore, points to the transformative power of devotion, which can dispel ignorance and lead the individual (jīva) to a deeper understanding of and unity with Īśvara. The phrase 'yā parināme hi naśyati' suggests that this negligence perishes in its result, implying the attainment of a state of loving communion with the divine, which is the ultimate goal of the Vaiṣṇava tradition.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition, highlighting the impermanence of ignorance and the potential for transformation and growth. According to Swami Vivekananda, the negligence referred to here is the failure to recognize and cultivate one's inner potential. In his lectures on the Bhagavad Gita, Vivekananda emphasizes the importance of self-awareness and self-culture as a means of overcoming such negligence. This verse, therefore, points to the universal and practical application of the principles of Vedānta, which can be applied to everyday life to bring about personal transformation and self-realization. The phrase 'na sā punarupekṣā' suggests that this negligence is not a permanent state, but rather a temporary condition that can be overcome through effort and dedication, leading to a more fulfilling and meaningful life.