na me viduḥ sura-gaṇāḥ pitā nā vā mama devā api. na jāto na jāyiṣye na asti na bhaviṣyati.
“The gods do not know Me, nor My birth, nor My family; I was not born, I will not be born, I do not exist, I will not exist.”
Structure
na me viduḥ sura-gaṇāḥ pitā nā vā mama devā api na jāto na jāyiṣye na asti na bhaviṣyati
na (not) sura-gaṇāḥ (gods) me (My) viduḥ (know) pitā (father) vā (or) nā (not) mama (My) devāḥ (gods) api (also) na (not) jāto (born) na (not) jāyiṣye (will be born) na (not) asti (exists) na (not) bhaviṣyati (will exist)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| me | me | pronoun | dative · singular | to me |
| viduḥ | viduḥ | verb | √vid · laṭ-present · third | know |
| sura-gaṇāḥ | sura-gaṇāḥ | compound | tatpuruṣa · "sura-gaṇaḥ" | the groups of gods |
| pitā | pitā | noun | nominative · singular · masculine | father |
| nā | nā | indeclinable | — | or not |
| vā | vā | indeclinable | — | or |
| mama | mama | pronoun | possessive | my |
| devā | devā | noun | nominative · plural · masculine | gods |
| api | api | indeclinable | — | also |
| na | na | indeclinable | — | not |
| jāto | jāto | verb | √jan · taddhārmi-participle | born |
| na | na | indeclinable | — | not |
| jāyiṣye | jāyiṣye | verb | √jan · liṅ-optative · first | will be born |
| na | na | indeclinable | — | not |
| asti | asti | verb | √as · laṭ-present · third | is |
| na | na | indeclinable | — | not |
| bhaviṣyati | bhaviṣyati | verb | √bhu · laṣṭ-future · third | will be |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the ultimate truth, Brahman, is beyond the limitations of birth, existence, and non-existence. Shankara, in his commentary on the Bhagavad Gītā, interprets this verse as highlighting the distinction between the transient, phenomenal world and the eternal, unchanging essence of Brahman. The statement 'I was not born, I will not be born' points to the timelessness of Brahman, which is untouched by the cycles of creation and dissolution. This verse, therefore, reinforces the central tenet of Advaita Vedānta: the identity of the individual self (ātman) with the ultimate reality (Brahman), implying that the true nature of the self is also beyond birth and death, existing in a state of eternal being. Through this understanding, the seeker transcends the mundane and realizes the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a declaration of the supreme deity's transcendence and immanence. Rāmānujācārya, in his commentary, views this verse as an affirmation of God's existence beyond human comprehension, emphasizing the mystery and majesty of the divine. The statement 'The gods do not know Me' is understood as a reminder of the limits of even divine knowledge when it comes to the supreme Lord's essence. This verse is also interpreted in the context of the relationship between the individual soul (jīva) and God (Īśvara), highlighting the dependence of all existence on the divine will. Madhvācārya, on the other hand, might emphasize the distinction between the supreme Lord and other beings, reinforcing the concept of God's sovereignty and the souls' dependence on Him for liberation. This verse thus underscores the devotional path, encouraging surrender and devotion to the supreme deity as the means to transcend the limitations of the finite self.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and Sarvepalli Rādhākrishnan offer a modern, universal interpretation of this verse, focusing on its practical and philosophical implications for human life. According to Vivekānanda, this verse symbolizes the eternal and unchanging nature of the divine within every individual, beyond the ephemeral cycles of life and death. He would argue that recognizing this inner divine essence is the key to realizing one's true potential and achieving spiritual freedom. Rādhākrishnan, with his emphasis on the synthesis of Eastern and Western thought, might view this verse as a call to transcend the mundane and strive for the realization of the universal self, which underlies all existence. This verse, therefore, becomes a powerful tool for personal transformation and spiritual growth, urging individuals to look beyond the superficial and ephemeral, and to seek the timeless and eternal truth that resides within. By applying the principles embodied in this verse, one can cultivate a deeper sense of purpose, unity, and harmony in life.