na ca dehād viyuktasya punarjanma vivṛṇvate / nāyaṁ mama kāmayate / na ca paśyed yadi paśyet || 23 ||
“And when separated from the body, He does not give rise to another birth; this is not His desire, and He does not see if He were to see.”
Structure
na ca dehāt viyuktasya punarjanma vivṛṇvate nāyaṁ mama kāmayate na ca paśyed yadi paśyet
na ca (not) dehāt (from the body) viyuktasya (of one who is separated) punarjanma (rebirth) vivṛṇvate (desires), nāyaṁ (this) mama (My) kāmayate (wishes), na ca (not) paśyed (sees) yadi (if) paśyet (he sees)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| dehāt | dehāt | noun | ablative · singular · masculine | from the body |
| viyuktasya | viyuktasya | noun | genitive · singular · masculine | of one who is separated |
| punarjanma | punarjanma | noun | nominative · singular · neuter | rebirth |
| vivṛṇvate | vivṛṇvate | verb | √vṛṇ · present · third | takes place |
| nāyaṁ | nāyaṁ | pronoun | nominative · singular · masculine | this... not |
| mama | mama | noun | genitive · singular · masculine | of me |
| kāmayate | kāmayate | verb | √kāmay · present · third | is desired |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| paśyed | paśyed | verb | √paś · optative · third | may see |
| yadi | yadi | indeclinable | — | if |
| paśyet | paśyet | verb | √paś · optative · third | may see |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the ultimate reality, Brahman, does not undergo birth or death. Shankara's commentary on the Bhagavad Gītā highlights that the verse points to the identity of Brahman and Ātman, the individual self. When separated from the body, the jīva, or individual self, does not experience another birth, as it is ultimately not separate from Brahman. This non-dual reading is reinforced by Shankara's interpretation of other Upaniṣadic passages, such as 'Tat tvam asi' (Chāndogya Upaniṣad 6.8.7), which explicitly states the identity of the individual self with the ultimate reality. This verse, therefore, reinforces the central tenet of Advaita Vedānta: the ultimate non-duality of existence, where all distinctions, including birth and death, are transcended in the realization of Brahman-Ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is understood to emphasize the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse as underscoring the dependence of the jīva on Īśvara for liberation from the cycle of birth and death. The jīva, when separated from the body, does not independently attain another birth; rather, it is the will of Īśvara that determines its future existence. This perspective highlights the devotional aspect of Vaiṣṇava philosophy, where the jīva's liberation is seen as a result of its devotion to and dependence on Īśvara. Madhvācārya, in his Dvaita Vedānta, further emphasizes the real distinction between the jīva and Īśvara, interpreting this verse as affirming the jīva's complete dependence on Īśvara for its very existence and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the nature of the self and its liberation, with universal and practical applications. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of realizing one's true nature beyond the limitations of the body. He interprets this verse as pointing to the potential of the human being to transcend the cycle of birth and death, achieving a state of freedom and bliss. This is not merely a philosophical or metaphysical concept but has practical implications for how one lives their life, cultivates detachment, and seeks spiritual growth. S. Radhakrishnan, in his philosophical works, further explores the contemporary relevance of this verse, highlighting the importance of self-realization and the universal principles of Vedānta in promoting global understanding and peace. Both Vivekānanda and Radhakrishnan see this verse as a call to action, encouraging individuals to embark on a journey of self-discovery and spiritual evolution, thereby contributing to a more enlightened and harmonious world.