tad hai vāv tasyaiva naāvam asti yata ātmani tuṣṭaḥ sa ātma vāva sarveṣām
“He, indeed, has no need for a boat, who has been satisfied with the Self; that Self alone is the Self of all beings.”
Structure
tad hai vāv tasya eva na āvam asti yata ātmani tuṣṭaḥ sa ātma vāva sarveṣām
tad (that) hai (is) vāv (indeed) tasya eva (of him) na (not) āvam (a boat) asti (exists) yata (by which) ātmani (in the Self) tuṣṭaḥ (satisfied) saḥ (he) ātma (Self) vāva (indeed) sarveṣām (of all)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| hai | hai | indeclinable | — | indeed |
| vāv | vāvā | indeclinable | — | verily, truly |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| eva | eva | indeclinable | — | only, indeed |
| na | na | indeclinable | — | not |
| āvam | āvam | noun | accusative · singular · masculine | desire, longing |
| asti | asti | verb | √as · laṭ-present · third | is |
| yata | yata | indeclinable | — | because, inasmuch as |
| ātmani | ātmani | noun | locative · singular · masculine | in his Self |
| tuṣṭaḥ | tuṣṭaḥ | verb | √tuṣ · past participle | being satisfied |
| sa | saḥ | pronoun | nominative · singular · masculine | he |
| ātma | ātman | noun | nominative · singular · masculine | Self |
| vāvā | vāvā | indeclinable | — | verily, truly |
| sarveṣām | sarveṣām | noun | genitive · plural · masculine | of all |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reality, emphasizing that one who is satisfied with the Self (Ātman) has no need for external means (like a boat) to achieve liberation. Shankara's commentary on this verse highlights the direct experience of the Self, which alone is the essence of all beings (sarveṣām). By realizing the identity of the individual self (jīvātman) with the ultimate reality (Brahman), one transcends the limitations of the world, eliminating the need for intermediaries or vehicles for salvation. This verse thus exemplifies the core Advaita doctrine of Brahman-Ātman identity, where the distinctions between the individual and the ultimate reality are seen as illusory.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara), emphasizing the path of devotion and surrender. According to Rāmānujācārya, the satisfaction with the Self (Ātman) refers to the jīva's realization of its inherent dependence on and inseparability from Īśvara. This realization leads to a state of self-satisfaction or contentment (tuṣṭi), not because the jīva is independent, but because it understands its true nature as a servant of the Lord. Madhvācārya would further stress the distinction between the jīva and Īśvara, arguing that the satisfaction comes from recognizing one's limitedness and the greatness of the Supreme Being, thereby eliminating the need for any means (like a boat) other than devotion to reach the ultimate goal.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, in the context of modern Vedānta, highlights the universal and practical application of self-realization. Swami Vivekānanda would see in this verse an inspiration for individuals to seek satisfaction within, through the realization of their true Self. This realization is not just a philosophical concept but a practical tool for everyday life, allowing one to transcend external dependencies and find peace and contentment regardless of circumstances. Rādhākrishnan, focusing on the humanistic aspect, would interpret the verse as an exhortation to recognize the inherent dignity and worth of every being, derived from the common essence (the Ātman) that unites all. This understanding promotes a sense of universal brotherhood and harmony, where individual fulfillment is inseparable from the well-being of all, reflecting the modern Vedāntic emphasis on the integration of spiritual growth with social responsibility.