na hi duṣṭena dṛṣṭaṁ kimapi dṛṣṭena paśyati . annena vāyati yaḥ sa eva paca-ti kaṁ saḥ ॥
“The one who sees with a corrupted mind does not see anything; the one who eats with his mouth, cooks for himself, not for another.”
Structure
na hi duṣṭena dṛṣṭam kim api dṛṣṭena paśyati annena vāyati yaḥ sa eva paca-ti kaṃ saḥ
na hi (not indeed) duṣṭena (by an evil person) dṛṣṭam (seen) kim api (anything) dṛṣṭena (seen) paśyati (sees)anna-ena (with food) vāyati (breathes) yaḥ (who) saḥ eva (he alone) paca-ti (cooks) kaṃ (whom) saḥ (he)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭena | duṣṭena | noun | instrumental · singular · masculine | with the wicked |
| dṛṣṭam | dṛṣṭam | noun | accusative · singular · neuter | anything seen |
| kim | kim | pronoun | accusative · singular · neuter | what, anything |
| api | api | indeclinable | — | also, even |
| dṛṣṭena | dṛṣṭena | noun | instrumental · singular · masculine | with the one who sees |
| paśyati | paśyati | verb | √paś · present · third | sees |
| annen | annen | noun | instrumental · singular · neuter | with food |
| vāyati | vāyati | verb | √vā · present · third | blows, cooks (idiomatic) |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| sa | sa | pronoun | nominative · singular · masculine | that one, he |
| eva | eva | indeclinable | — | only, indeed |
| paca-ti | paca-ti | verb | √pac · present · third | cooks |
| kaṃ | kaṃ | pronoun | accusative · singular · masculine | whom |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the significance of a pure mind in perceiving reality. Shankara's commentary on the Brahma Sutras, particularly in his discussion of the role of the mind in cognizing Brahman, resonates with the theme of this verse. The corrupted mind, akin to a polluted mirror, cannot reflect the true nature of reality. In contrast, a mind purified through the practice of virtues and self-inquiry can realize the non-dual identity of Brahman and Ātman. This verse, by highlighting the importance of an uncorrupted instrument of cognition, points to the ultimate truth that the Self (Ātman) is not different from the Absolute (Brahman). This non-dual reading is central to Advaita Vedanta, emphasizing that true knowledge and liberation require the transcendence of a corrupted or conditioned view of the world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as emphasizing the role of devotion and the correct understanding of the relationship between the jīva (individual self) and Īśvara (the Lord). Ramanuja, in his Bhagavad Gita commentary, discusses the importance of bhakti (devotion) as a means to purify the mind and understand the true nature of reality, which includes the recognition of the dependence of the jīva on Īśvara. This verse, in its devotional reading, suggests that the corrupted mind, unable to see the divine in all things, is like one who eats but does not truly nourish themselves, implying a lack of spiritual sustenance. In contrast, the devotee, with a purified mind, sees the Lord in all and thus truly partakes in the divine, illustrating the reciprocal relationship between the jīva and Īśvara where the jīva finds fulfillment in serving and loving Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures and writings, often emphasized the importance of applying Vedantic principles to contemporary life. This verse, in a modern context, highlights the universal relevance of self-reflection and the cultivation of a pure and discerning mind. It suggests that true fulfillment and understanding come not from external sources but from within, when one's mind is free from corruption and preconceptions. Vivekananda's emphasis on the potential of every individual to realize their divine nature resonates with this verse, which underscores the personal responsibility to cultivate a pure mind, akin to one who 'cooks for themselves,' indicating self-effort and personal growth. This practical application encourages individuals to seek truth and nourishment from within, leading to a more authentic and fulfilling life, aligning with the broader goals of Neo-Vedanta to make Vedanta accessible and applicable to modern society.