yato yato hi manaḥ pravartate .<br>anunnataṁ yat tad devadvāraṁ pradarśitaṁ .. 6.
“Whithersoever the mind runs, unpromoted (or unimpeded), That path to the gods (or Divine) has been shown.”
Structure
yato yato hi manah pravartate anunnatam yat tad devadvaram pradarśitam
yato yato (from where, from where) hi (indeed) manah (mind) pravartate (starts to move), yat (that) anunnatam (highest) tad (that) devadvaram (door to the divine) pradarśitam (has been shown) ..
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yato | yato | indeclinable | — | from wherever, whence |
| yato | yato | indeclinable | — | from wherever, whence |
| hi | hi | indeclinable | — | for, indeed |
| manaḥ | manas | noun | nominative · singular · neuter | mind |
| pravartate | pravartate | verb | √vart · laṭ-present · third | moves, functions |
| anunnatam | anunnatam | adjective | — | highest, supreme |
| yat | yat | pronoun | accusative · singular · neuter | which |
| tad | tat | pronoun | nominative · singular · neuter | that |
| devadvaram | devadvāram | compound | karmadhāraya · "devānāṁ dvaram" | the divine gate |
| pradarśitam | pradarśitam | verb | √darś · past participle | shown |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the unrestricted movement of the mind towards its goal signifies the ultimate union with Brahman. Shankara, in his commentary on the Kaṭhopaniṣad, highlights the importance of an unobstructed mind in realizing the identity of ātman and Brahman. The phrase 'anunnatam yat tad devadvāraṁ pradarśitaṁ' suggests that the path to the divine is revealed when the mind is free from impediments, echoing the concept of 'sakṣī' or the witness consciousness that observes all mental states without attachment. This verse, therefore, points to the liberating knowledge that the ultimate reality, Brahman, is not separate from the individual self, ātman, but is the very essence that pervades all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as emphasizing the loving devotion and surrendered attitude of the jīva towards Īśvara. Rāmānujācārya, in his commentary, notes that the mind's inclination towards the divine path is a manifestation of the Lord's grace, guiding the devotee towards Himself. The phrase 'yato yato hi manaḥ pravartate' is seen as an indication of the mind's natural propensity to seek the divine, which, when unobstructed, leads to the realization of one's inherent relationship with God. This relationship is characterized by a deep sense of dependence, love, and surrender, highlighting the dichotomy between the jīva and Īśvara while emphasizing their inseparable connection.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda saw this verse as a call to realize one's inner potential and spiritual freedom. He emphasized the importance of an unrestricted and pure mind in achieving this goal, stating that 'the moment I have become a man, I have become a slave to something which is external,' and thus, true freedom lies in realizing one's true nature beyond external influences. In the context of this verse, this means that when the mind is allowed to move freely without the impediments of worldly attachments or prejudices, it naturally gravitates towards the universal and divine, revealing the path to self-realization and unity with all existence. This universal message transcends religious boundaries, offering a practical and inspiring principle for contemporary life, encouraging individuals to explore their inner depths and strive for a higher state of awareness.