na tvast rī na pitā nāpi bāndhavāḥ . kastvayā saha jīvati yaḥ paśyati .
“When there is no wife, father or relatives; who remains with you and sees you?”
Structure
na - tva - asti - rī - na - pitā - nāpi - bāndhavāḥ - kaḥ - tva - yā - saha - jīvati - yaḥ - paśyati
na (not) rī (wife) tva (your) asti (is),na (not) pitā (father) nāpi (nor) bāndhavāḥ (relatives) kaḥ (who) yaḥ (that) paśyati (sees) tva - yā (you) saha (with) jīvati (lives)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tva | tva | indeclinable | — | or, either |
| asti | asti | verb | √as · laṭ-present · third | is |
| rī | rī | noun | nominative · singular · feminine | wife |
| na | na | indeclinable | — | not |
| pitā | pitā | noun | nominative · singular · masculine | father |
| nāpi | nāpi | indeclinable | — | nor |
| bāndhavāḥ | bāndhavāḥ | noun | nominative · plural · masculine | relatives |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| tva | tva | indeclinable | — | or, either |
| yā | yā | pronoun | ablative · singular · feminine | with whom |
| saha | saha | indeclinable | — | with |
| jīvati | jīvati | verb | √jīv · laṭ-present · third | lives |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| paśyati | paśyati | verb | √dṛś · laṭ-present · third | sees |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the impermanence of worldly relationships, highlighting the non-dual nature of reality. As Shankara notes in his commentary on the Brahmasutras, the ultimate reality, Brahman, is the sole enduring presence. The question 'who remains with you and sees you?' points to the ātman, the individual self, which is ultimately identical with Brahman. This realization liberates the individual from the limitations of worldly attachments, revealing the timeless, unchanging essence that underlies all existence. Thus, the verse serves as a catalyst for introspection, guiding the seeker toward the understanding of brahman-ātman identity, where the distinctions between subject and object, self and other, dissolve.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava perspective, this verse can be seen as an expression of the jīva's (individual soul's) existential query, seeking a permanent and reliable companion in life's journey. Rāmānujācārya would interpret this as a call to recognize the eternal, loving relationship between the jīva and Īśvara (the Supreme Lord). The question posed by the verse is answered by the presence of Īśvara, who remains with and sees the jīva always, regardless of the ephemeral nature of worldly relationships. This interpretation emphasizes the devotional path, where the jīva finds solace, guidance, and ultimate union with Īśvara, transcending the impermanence of earthly bonds.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, where individuals often find themselves isolated despite being connected. Swami Vivekānanda would likely interpret this verse as a reminder of the universal and eternal principles that underlie human existence. The question 'who remains with you and sees you?' can be answered by looking inward, where one discovers the universal self that connects all beings. This realization fosters empathy, compassion, and a sense of global citizenship, as individuals begin to see themselves in others and understand their shared human experience. In contemporary terms, this verse invites us to cultivate mindfulness, self-reflection, and a deeper appreciation for the interconnectedness of all life, leading to a more meaningful and harmonious existence.