na tvevāhaṁ nādṛśyo na śravaṇīyo na grahītabyo na smārtavyaḥ . na tu śakyosti tyaktum aham hi sarva-pramāṇasām .
“You should not think that I am not visible, not hearable, not receivable, not graspable, or not rememberable; I alone am the object of all the pramāṇas.”
Structure
na tu eva aham na adṛśyaḥ na śravaṇīyaḥ na grahītabyaḥ na smārtavyaḥ na tu śakyaḥ asti tyaktum aham hi sarva pramāṇasām
na tu eva (not at all) aham (I) na adṛśyaḥ (not visible) na śravaṇīyaḥ (not hearable) na grahītabyaḥ (not attainable) na smārtavyaḥ (not rememberable) na tu (not) śakyaḥ (possible) asti (is) tyaktum (to be abandoned) aham (I) hi (indeed) sarva (all) pramāṇasām (of the means of knowledge)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, surely |
| eva | eva | indeclinable | — | only, indeed |
| ahaṁ | ahaṁ | pronoun | nominative · singular | I, me |
| nāadṛśyaḥ | nāadṛśyaḥ | compound | dvandva is not applicable; it is na + adṛśyaḥ | not visible |
| na | na | indeclinable | — | not |
| śravaṇīyaḥ | śravaṇīyaḥ | noun | nominative · singular · masculine | hearable |
| na | na | indeclinable | — | not |
| grahītabyaḥ | grahītabyaḥ | noun | nominative · singular · masculine | to be seized or taken |
| na | na | indeclinable | — | not |
| smārtavyaḥ | smārtavyaḥ | noun | nominative · singular · masculine | to be remembered |
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, surely |
| śakyaḥ | śakyaḥ | noun | nominative · singular · masculine | capable |
| asti | asti | verb | √as · present · third | is |
| tyaktum | tyaktum | verb | √tyaj · infinitive | to abandon |
| ahaṁ | ahaṁ | pronoun | nominative · singular | I, me |
| hi | hi | indeclinable | — | for, indeed |
| sarva | sarva | adjective | — | all |
| pramāṇasām | pramāṇasām | compound | șat-puruṣa or genitive tatpuruṣa · "pramāṇasāṁ" | of the means of knowledge or measure |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the Lord emphasizes that He is not beyond perception but is the very essence that makes perception possible. Shankara's commentary on the Bhagavad Gītā underscores the non-dual nature of reality, where the ultimate truth, Brahman, is not an object of sense perception but the subject that enables all perception. This verse points to the identity of Brahman and Ātman, where the individual self (jīva) is not separate from the universal Self (Īśvara). Shankara's reasoning in his Brahma Sutra Bhashya also supports this understanding, where he argues that the ultimate reality is consciousness itself, and all else, including the world and the individual selves, are mere appearances within this consciousness. Therefore, this verse is seen as a call to recognize one's true nature as this ultimate, all-encompassing consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as emphasizing the Lord's omnipresence and accessibility. Rāmānujācārya, in his Śrī Bhāṣya, highlights the personal relationship between the jīva (individual self) and Īśvara (the Lord), where the Lord is not just a distant, unknowable entity but a loving, personal deity who is the object of devotion. For Rāmānujācārya, this verse underscores the importance of bhakti (devotion) as a means to realize the Lord, who is both the ultimate reality and a personal, loving God. Madhvācārya, with his emphasis on the difference between the Lord and the individual selves, would also see this verse as affirming the Lord's unique status as the object of all knowledge and devotion, accessible through the path of devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan interpret this verse in the context of the universal and practical application of Vedāntic principles. For Vivekānanda, this verse speaks to the potential within every individual to realize their true nature as part of the universal consciousness. In his lectures and writings, such as 'The Complete Works of Swami Vivekananda', he emphasizes the importance of experiencing this truth directly, beyond mere intellectual understanding. Rādhākrishnan, in his philosophical works, highlights the contemporary relevance of this verse, seeing it as a call to integrate the spiritual and the mundane, recognizing that the ultimate reality is not something distant but the very essence of our everyday experience. This understanding encourages individuals to live a life of meaningful action and devotion, recognizing the divine in all aspects of existence.