yena suptaḥ sa prabodhayati yena paśyatyarujo dadarśa devaṃ
“By whom one sleeps, and whom waking causes to wake, and through whom one sees the unblinking Lord”
Structure
yena suptaḥ sa prabodhayati yena paśyati aruṣaḥ dadarśa devaṃ
saḥ (he) yena (by whom) suptaḥ (sleeping) prabodhayati (is awakened), aruṣaḥ (uninjured) yena (by whom) paśyati (sees) devaṃ (the Lord) dadarśa (has seen)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yena | yena | indeclinable | — | by whom |
| suptaḥ | suptaḥ | noun | nominative · singular · masculine | who has fallen asleep |
| sa | sa | pronoun | nominative · singular · masculine | he |
| prabodhayati | prabodhayati | verb | √budh · present · third | awakens |
| yena | yena | indeclinable | — | by whom |
| paśyati | paśyati | verb | √dṛś · present · third | sees |
| aruṣaḥ | aruṣaḥ | noun | nominative · singular · masculine | unhurt, uninjured |
| dadarśa | dadarśa | verb | √dṛś · past · third | saw |
| devam | devam | noun | accusative · singular · masculine | the Lord |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Muṇḍakopaniṣad underscores the non-dual nature of reality, pointing to the ultimate identity of brahman and ātman. Shankara, in his commentary on this Upaniṣad, emphasizes that the 'yena' (by whom) refers to the ultimate reality, brahman, which is the cause of all phenomena, including sleep and wakefulness. Through this verse, Shankara highlights the idea that the individual self (jīva) is not separate from brahman but is, in fact, an expression of it. The 'aruṣaḥ' or unblinking Lord is a reference to the immutable and all-pervading brahman, which is the essence of all existence. This understanding leads to the realization of the non-dual truth, where the distinctions between the individual and the ultimate reality dissolve, revealing the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a strong emphasis on the personal aspect of the divine. Rāmānujācārya, in his commentary on the Upaniṣads, sees 'yena' as referring to the Lord (Īśvara), who is the antaryāmin, or the inner ruler of all beings. The act of sleeping and waking is thus attributed to the will of the Lord, who is the controller of all actions. The 'devaṃ' or Lord in this context is Viṣṇu, the supreme deity, who is both the efficient and material cause of the universe. This verse highlights the dependent relationship between the jīva (individual soul) and Īśvara (the Lord), emphasizing the need for devotion and surrender to the divine. The 'aruṣaḥ' or unblinking Lord signifies the eternal and unwavering nature of God's love and care for his devotees.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is seen as a powerful symbol of the human quest for meaning and purpose. Swami Vivekānanda, in his lectures on the Upaniṣads, interprets 'yena' as the universal consciousness that underlies all existence. The state of sleep and wakefulness represents the cyclical nature of human experience, where periods of rest and activity are intertwined. The 'aruṣaḥ' or unblinking Lord is a metaphor for the eternal and unchanging essence of reality, which is the source of all inspiration and guidance. This verse, according to Radhakrishnan, speaks to the universal human aspiration for transcendence and self-realization. It reminds us that our true nature is not bound by the limitations of the external world but is, in fact, connected to the infinite and the divine. This understanding has practical implications for modern life, encouraging individuals to cultivate a deeper sense of awareness, compassion, and unity with all existence.