na tu eva idānīṃ hy anupaśyann dṛṣṭvā eva tad anusmaret | tasminneva upasampannaḥ sattvaṃ yasya sa nityaśaḥ || 6 ||
“For one who has seen, one should indeed constantly remember That; having attained That, one's Being endures forever.”
Structure
na tu eva idānīṃ hy anupaśyann dṛṣṭvā eva tad anusmaret | tasmin eva upasampannaḥ sattaṃ yasya sa nityaśaḥ
na tu eva (not indeed) idānīṃ (now) hy (for) anupaśyann (not seeing) dṛṣṭvā eva (having seen) tad (that) anusmaret (should remember) | tasmin eva (in that very) upasampannaḥ (having attained) sattaṃ (existence) yasya (of which) sa (he) nityaśaḥ (always)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| eva | eva | indeclinable | — | only, indeed |
| idānīṃ | idānīṃ | indeclinable | — | now, at present |
| hy | hy | indeclinable | — | indeed, then |
| anupaśyann | anupaśyann | verb | √paś · laṭ-participle · first | not seeing, without seeing |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| eva | eva | indeclinable | — | only, indeed |
| tad | tad | pronoun | accusative · neuter singular · neuter | that |
| anusmaret | anusmaret | verb | √smṛ · liṅ-optative · third | he should remember |
| tasmin | tasmin | pronoun | locative · singular · masculine/neuter | in that |
| eva | eva | indeclinable | — | only, indeed |
| upasampannaḥ | upasampannaḥ | verb | √sampad · past participle · third | attained |
| sattaṃ | sattaṃ | noun | nominative · singular · neuter | existence, being |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| sa | sa | pronoun | nominative · singular · masculine | he |
| nityaśaḥ | nityaśaḥ | indeclinable | — | always, constantly |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Kaṭhopaniṣad emphasizes the importance of constantly remembering the ultimate reality, Brahman, once it has been realized. According to Śaṅkarācārya, 'dṛṣṭvā eva tad anusmaret' signifies the introspection that follows after the direct experience of Brahman. In his commentary on the Kaṭhopaniṣad, Śaṅkara interprets 'tasminneva upasampannaḥ sattvaṃ yasya sa nityaśaḥ' as indicating that the self, having attained the knowledge of Brahman, becomes established in its true nature, which is eternal and unchanging. This points to the non-dual identity of Brahman and Ātman, where the individual self, upon realizing Brahman, loses its separate existence and becomes one with the ultimate reality. Śaṅkara's reasoning here underscores the central theme of Advaita Vedānta: the realization of the absolute oneness of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of devotion to a personal deity, particularly Viṣṇu. For Rāmānujācārya, the act of remembering described in 'tad anusmaret' after having seen or realized Brahman signifies the constant remembrance of and devotion to Īśvara (God). Rāmānuja would likely see 'tasminneva upasampannaḥ sattvaṃ yasya sa nityaśaḥ' as indicating the jīva's (individual soul's) attainment of its true, pristine state through devotion and the grace of Īśvara, emphasizing a loving, dependent relationship between the jīva and Īśvara. In contrast, Madhvācārya might interpret the attainment of 'sattvaṃ' as the realization of one's true servant hood to Viṣṇu, highlighting the distinction and yet the intimate relationship between the jīva and the supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, interpret this verse in a more universal and practical light. According to Vivekānanda, the essence of this verse lies in its call to constant self-reflection and remembrance of one's true nature, which he believed could lead to the realization of the unity of all existence. In his lectures, Vivekānanda often emphasized the practical application of such realizations in everyday life, advocating for service to humanity as a means of realizing one's oneness with the universe. Rādhākrishnan, with his emphasis on the universal relevance of Vedāntic principles, would likely see this verse as underscoring the importance of spiritual practice and self-awareness in achieving a balanced and fulfilling life. For Rādhākrishnan, 'sattvaṃ yasya sa nityaśaḥ' would represent the ideal of human existence: a state of being that is characterized by harmony, wisdom, and eternal peace, achievable through the realization of one's true self.