na cittam் na ca cittasya cittam் cittam
“The mind is not (fully) the mind; nor is the mind of the mind (fully) the mind.”
Structure
na cittam na ca cittasya cittam cittam
na cittam (no mind) ca (and) na cittasya (of the mind) cittam (mind) cittam (is the mind)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| cittam | cittam | noun | nominative · singular · neuter | mind |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| cittasya | cittasya | noun | genitive · singular · neuter | of the mind |
| cittam | cittam | noun | nominative · singular · neuter | mind |
| cittam | cittam | noun | nominative · singular · neuter | mind |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse encapsulates the non-dual essence of reality, emphasizing that the mind, often considered the instrument of perception and cognition, is not an ultimate reality but a fleeting, superficial layer. Shankara, in his commentary on the Brahma Sutras, particularly in the discussion on the nature of the Self (ātman), suggests that the mind is merely an instrument (karaṇa) and not the true Self. The verse 'na cittam na ca cittasya cittam cittam' underscores this by pointing out the limitations and inaccuracies of trying to grasp the ultimate reality through the mind. It implies that true understanding or perception lies beyond the duality and fluctuations of the mind, aligning with the concept of brahman-ātman identity where the individual self (ātman) is ultimately one with the universal consciousness (brahman). This interpretation encourages the seeker to look beyond the mind for the ultimate truth, fostering a deeper, non-dual understanding of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse through the lens of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his philosophical framework of Viśiṣṭādvaita, would interpret this verse as highlighting the dependency of the jīva's mind on Īśvara for its true fulfillment and understanding. The mind, or 'cittam', in its attempt to grasp the ultimate reality, is seen as incomplete without the grace of Īśvara. The phrase 'na cittam na ca cittasya cittam cittam' suggests that even the mind's reflection on itself is insufficient for true self-realization without the recognition of its intrinsic connection with the divine. This perspective underscores the importance of devotion and surrender to the divine will as the means to transcend the limitations of the individual mind and achieve a true understanding of the self and its place in the universe.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures and writings, often emphasized the practical application of Vedantic principles for personal and societal transformation. He would view this verse as a call to introspection and self-awareness, urging individuals to look beyond the confines of their mundane, conditioned mind (cittam) to discover their true potential and the universal consciousness that underlies all existence. The statement 'na cittam na ca cittasya cittam cittam' can be seen as a prompt to question one's current state of awareness and understanding, recognizing that true wisdom and peace lie in transcending the egoistic, limited perceptions of the ordinary mind. This aligns with Vivekananda's message of spiritual empowerment and the potential for human excellence through the realization of one's inner divinity. In contemporary life, this verse can serve as a reminder of the importance of mindfulness, self-reflection, and the pursuit of a deeper, more meaningful connection with oneself and the world.