yad-vācā vādati na vācā vādaty-atha vācāṃ
“What one expresses with the voice is not the speech; what one speaks through speech is not speech.”
Structure
yad-vācā vādati na vācā vādaty atha vācām
yad vācā vādati (what-the speech speaks) na vācā vādaty (not-the speech speaks) atha (then) vācām (of speech) vādaty (speaks)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yad-vācā | yad-vācā | compound | bahuvrīhi · "yasyā vācā" | by which speech |
| vādati | vādati | verb | √vad · laṭ-present · third | speaks |
| na | na | indeclinable | — | not |
| vācā | vācā | noun | instrumental · singular · feminine | with speech |
| vādaty-atha | vādaty atha | compound | dvandva | or speaks then |
| vādaty | vādaty | verb | √vad · laṭ-present · third | speaks |
| atha | atha | indeclinable | — | then |
| vācām | vācām | noun | accusative · singular · feminine | speech |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, highlighting the distinction between the ultimate truth (Brahman) and the phenomenal world. Shankara, in his commentary on the Kenopaniṣad, notes that the speech referred to here is not the ordinary speech that we use in our daily interactions, but rather the speech that arises from the ultimate reality. He argues that the verse is pointing to the limitation of language in describing the ultimate reality, emphasizing that Brahman is beyond all verbal descriptions. This verse, therefore, points to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal reality (Brahman). By realizing this identity, one transcends the duality of the phenomenal world and achieves liberation. Shankara's reasoning on this verse is in line with his overall non-dualistic interpretation of the Upaniṣads, where the ultimate goal is to realize the oneness of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the relationship between the individual self (jīva) and the supreme lord (Īśvara). Rāmānujācārya, in his commentary on the Upaniṣads, notes that the speech referred to here is the divine speech, which is the source of all creation. He argues that the verse is pointing to the dependence of the individual self on the supreme lord, emphasizing that all speech and thought arise from the divine. This verse, therefore, points to the importance of devotion and surrender to the supreme lord, who is the ultimate reality. Madhvācārya, on the other hand, interprets this verse as highlighting the distinction between the individual self and the supreme lord, emphasizing that the individual self is utterly dependent on the lord for its existence and liberation. In both interpretations, the verse is seen as emphasizing the central importance of the divine in the Vaiṣṇava tradition.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application, as noted by Swami Vivekānanda in his lectures on the Upaniṣads. He argues that the verse is pointing to the distinction between the superficial level of reality and the deeper, more profound level. The speech referred to here is not just the verbal communication, but the expression of our innermost thoughts and feelings. Vivekānanda notes that this verse is highlighting the importance of going beyond the superficial level of reality, to the deeper level of consciousness, where we can experience the unity and harmony of all existence. Similarly, S. Rādhākrishnan, in his writings on the Upaniṣads, notes that this verse is emphasizing the importance of introspection and self-reflection, in order to discover the deeper truth of our existence. This verse, therefore, has a direct relevance to our contemporary life, where we are often caught up in the superficial level of reality, and forget to explore the deeper dimensions of our existence.