na kadācid-api svapne'pi dṛṣṭaṁ yat-pāśye-na kadācid-api.
“I have never seen, not even in a dream, what I do not see even now.”
Structure
na kadācid api svapne api dṛṣṭam yat paśyen na kadācid api
na (not) kadācid (ever) api (also) svapne (in dream) api (even) dṛṣṭam (seen) yat (what) paśyen (I see) na (not) kadācid (ever) api (also)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| kadācid | kadācid | indeclinable | — | ever, at any time |
| api | api | indeclinable | — | also, even |
| svapne | svapne | noun | locative · singular · neuter | in a dream |
| api | api | indeclinable | — | also, even |
| dṛṣṭam | dṛṣṭam | verb | √dṛś · past participle · third | seen |
| yat | yat | pronoun | accusative · singular · neuter | what |
| paśyen | paśyen | verb | √paś · optative · first | I may see |
| na | na | indeclinable | — | not |
| kadācid | kadācid | indeclinable | — | ever, at any time |
| api | api | indeclinable | — | also, even |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the dichotomy between the observer and the observed is transcended. Shankara's commentary on the Brahmasutras ( particularly 1.1.4 ) highlights the importance of recognizing the ultimate reality, Brahman, as the unchanging essence that underlies all existence. The verse's emphasis on never having seen something even in a dream that is not seen now points to the timeless and spaceless nature of Brahman. This reality is not an object of perception but the very essence of the perceiver, leading to the understanding of brahman-ātman identity. The impossibility of perceiving something that is not seen now, even in the realm of dreams, underscores the all-encompassing nature of Brahman, which is both the subject and the object of all knowledge.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the intimate relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya's visiṣṭādvaita philosophy emphasizes the real distinction between, and inseparability of, the jīva and Īśvara. The verse's contention that one has never seen what one does not see now can be interpreted as a reflection of the jīva's inherent dependence on Īśvara for all knowledge and perception. The unseen, even in dreams, suggests aspects of Īśvara's nature or will that are beyond human comprehension, underscoring the mystery and grace of the divine. This perspective encourages a devotional approach, recognizing the jīva's limitations and seeking knowledge and guidance from Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound reflection on the nature of perception, reality, and the human condition. Swami Vivekānanda, in his lectures on Jnāna Yoga, emphasized the importance of direct experience and the illusory nature of the distinctions between the subject and the object. The statement that one has never seen, not even in a dream, what is not seen now can be seen as a call to introspection and self-realization. It points to the potential for human consciousness to transcend its current limitations, realizing its true nature and the interconnectedness of all existence. This universal and practical application resonates with contemporary life, encouraging individuals to question their perceptions, seek truth within themselves, and understand the world from a perspective of unity and harmony, as reflected in the writings of S. Radhakrishnan on the relevance of Vedanta to modern life.