tadyathā caturaśro 'kṣo juṣṭaṁ cakṣus tathā kovido vijānāti.
“Just as the wise man knows that the eye sees in the form of a quadrangular shape.”
Structure
tad yathā caturaśro a-kṣo juṣṭam cakṣus tathā kovido vi-jānāti
tad (that) yathā (just as) caturaśroḥ (four-cornered) akṣoḥ (eye) juṣṭam (endowed) cakṣus (with sight) tathā (so) kovidoḥ (learned one) vi-jānāti (recognizes)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| yathā | yathā | indeclinable | — | just as |
| caturaśro | caturaśro | adjective | — | four-cornered |
| a-kṣo | a-kṣo | compound | bahuvrīhi · "a + kṣo" | having no eye or a defect in the eye |
| juṣṭam | juṣṭam | verb | √juṣ · past participle · third | enjoyed or possessed |
| cakṣus | cakṣus | noun | nominative · neuter singular · neuter | eye |
| tathā | tathā | indeclinable | — | so, in that manner |
| kovido | kovido | noun | nominative · masculine singular · masculine | one who knows, a knower |
| vi-jānāti | vi-jānāti | verb | √jñā · present · third | he knows, understands |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, as interpreted by Shankara, underscores the non-dual nature of reality. The 'caturaśro 'kṣo' or the quadrangular shape seen by the eye symbolizes the limited and conditioned perception of the world. The wise man, or kovido, understands that this perception is not the ultimate truth but a mere appearance. Shankara, in his commentary on the Chāndogyopaniṣad, emphasizes that the ultimate reality, Brahman, is beyond all shapes and forms, and the realization of this truth leads to the understanding of the identity of Brahman and Ātman. The mention of the eye seeing in a particular form highlights the distinction between the instrument of perception (the eye) and the perceiver (the Ātman), pointing towards the ultimate non-dual reality where such distinctions dissolve. This interpretation is in line with Shankara's reasoning in his Brahma Sutra Bhashya, where he discusses the nature of the ultimate reality and its relationship with the individual self.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Upaniṣads, would likely interpret the 'quadrangular shape' seen by the eye as a metaphor for the limited and finite understanding of the jīva. The 'wise man' or kovido represents the perfected soul who has realized its true nature and its relationship with Īśvara. This realization is not just intellectual but is rooted in devotion and self-surrender. The verse, in this context, points to the importance of recognizing one's limitations and surrendering to a higher power, Īśvara, who is the ultimate reality beyond all shapes and forms. This interpretation is in harmony with Rāmānujācārya's emphasis on bhakti (devotion) as a means to achieve spiritual liberation and understand the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, interpreters of Neo-Vedānta, would likely view this verse as highlighting the universal principle of perception and reality. The 'quadrangular shape' seen by the eye serves as a reminder of the conditioned nature of our perceptions and the importance of looking beyond the immediate and the mundane. Vivekānanda, in his lectures and writings, often emphasized the importance of realizing one's true potential and the interconnectedness of all existence. This verse, from a Neo-Vedānta perspective, encourages the individual to strive for a higher level of understanding and perception, one that transcends the limitations of the individual self and recognizes the universal consciousness that underlies all existence. Radhakrishnan, in his philosophical works, discusses the importance of intuition and the immediate experience of reality, which this verse can be seen to support by pointing to the direct knowledge of the wise.