Satyam vada, dharmam cara. Na vidyayā dhanaṃ nādhanair vidyāṃ. Nāyena hy āyamasuṣyati na ca pāpena.
“Speak the truth, follow the dharma; wealth does not bring knowledge, nor does knowledge bring wealth; the Self does not perish by knowledge nor by actions.”
Structure
Satyam vada, dharmam cara. Na vidyayā dhanaṃ, na adhanair vidyām. Nāyena hi āyama suṣyati, na ca pāpena.
Tvaṃ (you) satyam (truth) vada (speak), dharmam (righteousness) cara (follow).Na (not) vidyayā (with knowledge) dhanaṃ (wealth) labhyate (is gained),na (not) adhanair (without wealth) vidyām (knowledge) labhyate (is gained).Nāyena (by fraud) hi (indeed) āyamaḥ (extent) suṣyati (is destroyed),na (not) ca (and) pāpena (by sin) suṣyati (is destroyed).
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Satyam | Satyam | noun | accusative · singular · neuter | truth |
| vada | vāda | verb | √vād · laṣ-aorist · second | speak |
| dharmam | dharmam | noun | accusative · singular · masculine | righteousness |
| cara | cāra | verb | √car · laṣ-aorist · second | follow |
| Na | na | indeclinable | — | not |
| vidyayā | vidyayā | noun | instrumental · singular · feminine | with knowledge |
| dhanaṃ | dhanam | noun | accusative · singular · neuter | wealth |
| na | na | indeclinable | — | not |
| adhanair | adhanair | noun | instrumental · plural · masculine | with poverty |
| vidyām | vidyām | noun | accusative · singular · feminine | knowledge |
| Nāyena | nāyena | indeclinable | — | by no means |
| hi | hi | indeclinable | — | indeed |
| āyama | āyama | noun | nominative · singular · masculine | sustenance |
| suṣyati | suṣyati | verb | √suṣ · laṭ-present · third | dries up |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| pāpena | pāpena | noun | instrumental · singular · neuter | with sin |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Chāndogyopaniṣad underscores the non-dual nature of reality, emphasizing the pursuit of truth and adherence to dharma. Shankara, in his commentary on the Upaniṣads, highlights the distinction between knowledge (vidyā) and wealth (dhana), suggesting that true understanding lies beyond material possessions. The phrase 'nāyena hy āyamasuṣyati' implies that the Self (ātman) remains unaffected by actions, pointing towards the ultimate reality of brahman-ātman identity. Shankara's exposition on this verse aligns with his broader argument in the Brahmasūtrabhāṣya, where he establishes the non-dual nature of brahman and the world, emphasizing the liberating power of knowledge that reveals this unity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, discusses the importance of following dharma as a means to realize one's true nature and to develop devotion towards the Supreme. The verse 'Satyam vada, dharmam cara' is seen as a call to ethical living and truthfulness, which are foundational for a devotional life. Madhvācārya, from a Dvaita perspective, would emphasize the distinction between the jīva and Īśvara, yet both agree on the centrality of dharma and the pursuit of knowledge as a path to spiritual growth, albeit with an ultimate goal of realizing one's dependence on and love for the Supreme Being.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan interpret this verse in a universal and practical light, emphasizing its applicability to contemporary life. Vivekananda, in his lectures on the Upaniṣads, highlights the importance of truthfulness and adherence to one's duty (dharma) as essential for personal and societal transformation. He sees the pursuit of knowledge and the rejection of mere material wealth as key to unlocking human potential. Radhakrishnan, similarly, underscores the significance of the verse in promoting a balanced life, where the pursuit of knowledge is not for personal aggrandizement but for the betterment of society and the realization of one's inner Self. Both thinkers connect this verse to the broader theme of service to humanity, suggesting that the true fulfillment of the Self comes through living a life of purpose, duty, and service to others.