na hi duṣṭendriyāṇāṃ sā buddhir-vastusvarūpiṇī
“For those with corrupted senses, there is no intelligence that grasps the true nature of things.”
Structure
na hi duṣṭe indriyāṇāṃ sā buddhiḥ vastu-svarūpiṇī
na hi (not indeed) duṣṭe (when corrupted) indriyāṇāṃ (of the senses) sā (that) buddhiḥ (intellect) vastu-svarūpiṇī (which grasps the true nature of things)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭe | duṣṭe | noun | locative · plural · masculine | in the corrupt or wicked senses |
| indriyāṇāṃ | indriyāṇāṃ | noun | genitive · plural · masculine | of the senses |
| sā | sā | pronoun | nominative · singular · feminine | that |
| buddhiḥ | buddhiḥ | noun | nominative · singular · feminine | intelligence, understanding |
| vastu | vastu | noun | nominative · singular · neuter | object, reality |
| svarūpiṇī | svarūpiṇī | noun | nominative · singular · feminine | having the form of |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the crucial role of purified senses in realizing the true nature of reality. According to Śaṅkara, the verse suggests that for those whose senses are tainted by worldly attachments and misconceptions, the intellect (buddhi) remains incapable of grasping the ultimate truth of non-duality (vastu-svarūpiṇī). In his commentary on the Brahma Sūtras, Śaṅkara emphasizes the necessity of introspection and self-purification to transcend the limitations imposed by the conditioned mind and senses, thereby revealing the identity of Brahman and Ātman. This verse directly points to the advaitic notion that true knowledge (vidyā) arises from a pure and disciplined mind, unfettered by the distortions of the ego and the external world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse is seen as an emphasis on the importance of spiritual purification and devotion to realize the true nature of the self and the Supreme. Rāmānujācārya, in his Śrī Bhāṣya, interprets such verses as highlighting the distinction between the jīva (individual self) and Īśvara (the Lord), underscoring that true knowledge and liberation come from recognizing and surrendering to the will of Īśvara. The corrupted senses, in this context, symbolize the jīva's entanglement in worldly desires, which must be transcended through bhakti (devotion) and prapatti (surrender) to experience the divine grace and achieve mokṣa. This verse, thus, underscores the Vaiṣṇava path of devotion as a means to purify the senses and intellect, leading to a deeper understanding of one's relationship with the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical application of Vedāntic principles in everyday life, and this verse resonates with his teachings on the importance of self-control and the cultivation of a pure mind. In his lectures, Vivekānanda stressed that the goal of spiritual practice is not merely to acquire knowledge but to transform one's character and perception, allowing for a deeper understanding and connection with the world and oneself. This verse, in the context of modern life, serves as a reminder of the need to discipline one's senses and desires to achieve a state of inner peace and clarity. It encourages individuals to adopt a path of self-reflection and spiritual growth, leading to a more harmonious and enlightened existence. Rādhākrishnan, in his philosophical works, further elaborates on this idea, suggesting that the pursuit of knowledge and truth must be accompanied by a purification of the self, echoing the sentiments of this ancient Sanskrit verse.