na hyupekṣayā śamavṛttasya cār-vādiṣu vijñānam
“For one who has attained calmness, there is no knowledge in the Cārvāka philosophy through mere neglect.”
Structure
na hi upekṣayā śama-vṛttasya cār-vādiṣu vijñānam
na hi (not indeed) upekṣayā (by neglect) śama-vṛttasya (of one whose mind is tranquil) cār-vādiṣu (in ordinary worldly matters) vijñānam (knowledge)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| upekṣayā | upekṣayā | noun | ablative · singular · feminine | by neglect or indifference |
| śama-vṛttasya | śama-vṛttasya | compound | tatpuruṣa · "śama-vṛtta + asya" | of one whose mind is tranquil |
| cār-vādiṣu | cār-vādiṣu | compound | dvandva · "cār + vādi + ṣu" | among the followers of Carvaka |
| vijñānam | vijñānam | noun | nominative · singular · neuter | knowledge or understanding |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the futility of neglecting the pursuit of true knowledge, as mere indifference (upekṣā) does not lead to the realization of the ultimate reality. According to Śaṅkara, the Cārvāka philosophy, which relies on sensory perception and rejects the authority of the Vedas, is incapable of revealing the true nature of the Self (Ātman). The attainment of calmness (śama) is a preliminary step towards realizing the identity of Brahman and Ātman. Śaṅkara's commentary on the Brahma Sūtras (1.1.1) highlights the importance of self-inquiry and the rejection of mere sensual knowledge. This verse points to the limitations of worldly knowledge and the need for a deeper, intuitive understanding of reality, which is the core of Advaita Vedānta. The pursuit of knowledge must be guided by a desire for liberation, rather than mere intellectual curiosity or neglect.
Vaiṣṇava tradition (Rāmānujācārya): This verse underscores the importance of devotion and self-surrender in the pursuit of knowledge. Rāmānujācārya, in his commentary on the Brahma Sūtras, emphasizes the need for a loving devotion to Īśvara (the Supreme Lord) in order to attain true knowledge. The Cārvāka philosophy, with its reliance on human reason alone, is seen as incomplete and flawed. The attainment of calmness (śama) is a necessary step towards developing devotion and surrender, which ultimately lead to the realization of the jīva's (individual self) relationship with Īśvara. This verse highlights the futility of mere neglect or indifference in the pursuit of knowledge, and instead emphasizes the need for an active engagement with the divine. Rāmānujācārya's concept of 'prapatti' (self-surrender) is particularly relevant here, as it involves a willingness to surrender one's ego and limitations in order to receive divine grace and knowledge.
Neo-Vedānta (Swami Vivekānanda): This verse has significant implications for modern life, as it highlights the importance of balance and integration in the pursuit of knowledge. Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda', emphasizes the need for a holistic approach to knowledge, one that incorporates both intellectual understanding and spiritual practice. The Cārvāka philosophy, with its sole reliance on reason and senses, is seen as narrow and limited. The attainment of calmness (śama) is essential for developing a deeper, more intuitive understanding of reality, which is not limited by the confines of the rational mind. This verse points to the need for a more universal and inclusive approach to knowledge, one that recognizes the interconnectedness of all aspects of human experience. Vivekānanda's concept of 'practical Vedānta' is particularly relevant here, as it involves the application of spiritual principles to everyday life, leading to a more balanced and integrated personality.