na ca pativrata devī na ca svairiṇī kathā । yad-vṛṇute hi tathaiva tad-vṛṇīmahi devaraḥ ॥
“The chaste wife does not have a say, nor does she have a separate opinion; she only accepts what her husband chooses.”
Structure
na ca pativrata devī na ca svairiṇī kathā yad-vṛṇute hi tathaiva tad-vṛṇīmahi devaraḥ
na (not) ca (and) pativrata (faithful to husband) devī (goddess) na (not) ca (and) svairiṇī (independent) kathā (talk) yad (what) vṛṇute (chooses) hi (indeed) tatha (thus) eva (only) tad (that) vṛṇīmahi (we choose) devaraḥ (O brother-in-law)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| pativrata | pativratā | noun | nominative · singular · feminine | devoted to her husband |
| devī | devī | noun | nominative · singular · feminine | goddess, queen |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| svairiṇī | svairiṇī | noun | nominative · singular · feminine | an independent woman |
| kathā | kathā | noun | nominative · singular · feminine | talk, conversation |
| yad | yad | pronoun | accusative · singular · neuter | what |
| vṛṇute | vṛṇute | verb | √vṛṇ · present · third | chooses |
| hi | hi | indeclinable | — | for, indeed |
| tathaiva | tathaiva | indeclinable | — | just so, accordingly |
| tad | tad | pronoun | accusative · singular · neuter | that |
| vṛṇīmahi | vṛṇīmahi | verb | √vṛṇ · present · first | we choose |
| devaraḥ | devaraḥ | noun | nominative · singular · masculine | brother-in-law |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality by highlighting the unity of the self and the ultimate reality, Brahman. The 'chaste wife' can be seen as a metaphor for the individual self (jīva) that has realized its true nature, which is non-separate from Brahman. Shankara's Commentary on the Brahmasūtra (III.3.42) explains that the individual self, when liberated, loses its sense of separateness and becomes one with Brahman. In this context, the 'chaste wife' not having a separate opinion symbolizes the dissolution of the ego and the individual's complete surrender to the ultimate reality. This verse, therefore, points to the brahman-ātman identity, where the individual self recognizes its true nature as being one with the absolute. The non-dual reading of this verse encourages the seeker to look beyond the external roles and relationships, and instead, focus on realizing the ultimate truth of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse can be interpreted as a metaphor for the loving devotion (bhakti) of the jīva towards Īśvara. The 'chaste wife' represents the devotee who has surrendered completely to the will of the Lord, renouncing all personal desires and opinions. Rāmānujācārya, in his Śrībhāṣya (II.2.42), explains that the devotee's complete surrender is the key to realizing the loving relationship between the jīva and Īśvara. The verse underscores the idea that true devotion involves a complete surrender of one's ego and individual will, accepting instead the divine will as the sole guiding principle. This reading emphasizes the importance of self-surrender and devotion in the Vaiṣṇava tradition, highlighting the reciprocal love between the devotee and the Lord. The 'chaste wife' becomes a symbol of the ideal devotee who has transcended individual desires and opinions, merging instead with the divine will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a commentary on the nature of true freedom and individuality. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion,' emphasizes the importance of realizing one's true nature, beyond the confines of societal roles and expectations. The 'chaste wife' not having a separate opinion can be interpreted as a symbol of the liberated individual who has transcended the boundaries of ego and personal desires. This verse encourages the individual to look beyond the external definitions and roles, and instead, discover their true nature, which is universal and all-encompassing. In contemporary life, this verse can be applied to the pursuit of personal growth and self-realization, where the individual seeks to transcend the limitations of their ego and societal conditioning, embracing instead their true nature, which is free and universal. As S. Rādhākrishnan notes in his 'Indian Philosophy,' true freedom lies in realizing one's essential nature, which is beyond the reach of external circumstances and societal expectations.