na hi duḥkhitena na sukḥī na ca muktena na baddhena । sarvathā sarveṣāmapi deheṣu cittaṁ ca || 9 ||
“The mind is not afflicted or happy, free or bound; it is indeed present in the bodies of all beings in all states.”
Structure
na hi - duḥkhitena - na - sukhī - na - ca - muktena - na - baddhena - sarva-thā - sarveṣām - api - deheṣu - cittaṁ - ca
na hi duḥkhitena (not with the suffering one) na (nor) sukhī (with the happy one) na ca (nor) muktena (with the liberated one) na (nor) baddhena (with the bound one) sarva-thā (in all cases) sarveṣām (of all) api (certainly) deheṣu (in bodies) cittaṁ (the mind) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| hi | hi | indeclinable | — | for, indeed |
| duḥkhitena | duḥkhitena | noun | instrumental · singular · masculine | by one who is afflicted |
| na | na | indeclinable | — | not, no |
| sukhī | sukhī | noun | nominative · singular · masculine | one who is happy |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| muktena | muktena | noun | instrumental · singular · masculine | by one who is liberated |
| na | na | indeclinable | — | not, no |
| baddhena | baddhena | noun | instrumental · singular · masculine | by one who is bound |
| sarva-thā | sarva-thā | indeclinable | — | in every way, always |
| sarveṣām | sarveṣām | noun | genitive · plural · masculine | of all |
| api | api | indeclinable | — | also, even |
| deheṣu | deheṣu | noun | locative · plural · masculine | in bodies |
| cittaṁ | cittaṁ | noun | nominative · singular · neuter | the mind |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the mind, often perceived as the epicenter of human experience, is neither bound nor liberated, happy nor afflicted. According to Shankara's reasoning in his Brahma Sutra Bhashya, the ultimate reality, Brahman, is beyond all dualities, including the states of bondage and liberation. The verse suggests that the mind, when understood in its pure form, is akin to Brahman—unaffected by the vicissitudes of human experience. The identity of Brahman and ātman (the individual self) is hinted at here, pointing towards the realization that the true self is beyond the confines of the body and mind, existing in a state of freedom and bliss. Shankara's commentary on the Taittiriya Upanishad, where he discusses the nature of the self and its relationship with the body, also sheds light on the implications of this verse, guiding the seeker towards the understanding that the self is not limited by the conditions of the body or the fluctuations of the mind.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition approaches this verse with an emphasis on the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, highlights the dependency of the jīva on Īśvara, suggesting that the jīva's state—whether bound or liberated—is ultimately determined by its connection to the divine. This verse, in the Vaiṣṇava view, points to the inherent dependence of all beings on Īśvara, emphasizing that true liberation comes not from the mind's states but from devotion to and grace of the Lord. Madhvācārya, with his emphasis on the difference between the individual self and the ultimate reality, would interpret this verse as underscoring the distinction between the jīva and Īśvara, while also highlighting the path of devotion as the means to achieve a favorable state, not through the mind's efforts alone but through surrender to the divine will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, exponents of Neo-Vedānta, interpret this verse in light of its universal and practical applications. Vivekānanda, in his lectures, often emphasized the importance of realizing one's true nature beyond the limitations of the body and mind. He saw this verse as a call to rise above the dualities of human experience, to find the unity and freedom that lies within. Rādhākrishnan, with his philosophical bent, would analyze this verse in the context of the human condition, suggesting that it points to a reality that transcends the ephemeral states of the mind, guiding us towards a life of greater harmony and understanding. Both thinkers would use this verse to inspire individuals to seek a deeper, spiritual understanding of themselves and the world, applying the timeless wisdom of the Vedanta to the challenges of contemporary life, promoting a path of self-realization and service to humanity.