Na hi draṣṭur dṛṣṭī ramate kvacit. Na śrotrasya śrotraṃ na māne grāhituṃ.
“The seer's sight does not roam anywhere, the listener's hearing does not seize anything.”
Structure
Na hi draṣṭuḥ dṛṣṭī ramate kvacit Na śrotraḥ śrotraṃ Na māne grāhitum
Na (not) hi (certainly) draṣṭuḥ (of the seer) dṛṣṭī (sight) ramate (dwells) kvacit (ever) Na (not) śrotraḥ (of the hearer) śrotraṃ (hearing) Na (not) māne (mind) grāhitum (takes hold of)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| hi | Hi | indeclinable | — | indeed, surely |
| draṣṭuḥ | Draṣṭuḥ | noun | nominative · singular · masculine | of the seer |
| dṛṣṭī | Dṛṣṭī | noun | nominative · singular · feminine | vision, sight |
| ramate | Ramate | verb | √ram · laṭ-present · third | dwells, stays |
| kvacit | Kvacit | indeclinable | — | anywhere, ever |
| Na | Na | indeclinable | — | not |
| śrotraḥ | Śrotraḥ | noun | nominative · singular · masculine | of the hearer |
| śrotraṃ | Śrotraṃ | noun | accusative · singular · neuter | the hearing |
| Na | Na | indeclinable | — | not |
| māne | Māne | noun | locative · singular · neuter | in the mind |
| grāhitum | Grāhitum | verb | √grāh · liṅ-optative · first | to perceive |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the ultimate seer (draṣṭuḥ) and the act of seeing (dṛṣṭī) are not separate entities. Shankara, in his commentary on the Māṇḍūkyopaniṣad, highlights the importance of understanding the Self (ātman) as the pure witness, uninvolved in the sensory activities. He notes that the seer's sight does not roam because it is already unified with the ultimate reality, Brahman. This unity is the essence of the brahman-ātman identity, where the individual self (jīva) is ultimately one with the universal Self (Brahman). The verse points to this identity by negating the separate existence of the seer and the seen, leading to the realization of the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the distinction between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Māṇḍūkyopaniṣad, interprets the verse as emphasizing the jīva's dependence on Īśvara for its existence and liberation. The seer's sight not roaming anywhere signifies the jīva's limited and finite nature, which can only find fulfillment in devotion to Īśvara. Madhvācārya, on the other hand, would likely emphasize the real distinction between the jīva and Īśvara, with the verse pointing to the jīva's inability to grasp the ultimate reality without the grace of Īśvara. The verse thus underscores the devotional path, where the jīva seeks to establish a loving relationship with Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upaniṣads, interprets this verse as a call to introspection and self-discovery. The seer's sight not roaming anywhere symbolizes the importance of turning inward and exploring one's own consciousness. Vivekānanda notes that the verse points to the universal and eternal nature of the Self, which is beyond the limitations of the senses. Similarly, S. Rādhākrishnan, in his writings on Indian philosophy, highlights the practical application of this verse in contemporary life. He argues that the verse encourages individuals to cultivate a sense of inner awareness and detachment, allowing them to navigate the complexities of modern life with greater ease and clarity. By embracing the wisdom of this verse, individuals can tap into their inner potential and live a more authentic, meaningful, and fulfilling life.