na tvevāhaṁ jāto na tvam nāyaṁ rājarṣayaḥ | nacaivāyam āgato nāgatam |
“Neither I, nor you, nor these kings have come into existence, nor have we not existed; nor is this a coming into existence, nor a non-existence.”
Structure
na tvā evā ahaṁ jāto na tvam na ayaṁ rāja-ṛṣayaḥ na ca eva ayaṁ āgato na āgataṁ
ahaṁ (I) jāto (was born) na tvā (not you) evā (indeed) na tvam (not you) jāto (was born) na (nor) ayaṁ (this) rāja-ṛṣayaḥ (king-sages) jāto (were born) na (nor) ayaṁ (this) āgato (has come) eva (indeed) na (nor) āgataṁ (has not come)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvā | tvā | pronoun | accusative · singular · masculine | you |
| eva | eva | indeclinable | — | indeed |
| āhaṁ | āhaṁ | pronoun | nominative · singular · masculine | I |
| jāto | jāto | verb | √jan · past participle · third | born |
| na | na | indeclinable | — | not |
| tvam | tvam | pronoun | nominative · singular · masculine | you |
| na | na | indeclinable | — | not |
| ayaṁ | ayaṁ | pronoun | nominative · singular · masculine | this |
| rāja-ṛṣayaḥ | rāja-ṛṣayaḥ | compound | karmadhāraya · "rāja ca ṛṣayaḥ" | king-sages |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed |
| ayaṁ | ayaṁ | pronoun | nominative · singular · masculine | this |
| āgato | āgato | verb | √gam · past participle · third | came |
| na | na | indeclinable | — | not |
| āgataṁ | āgataṁ | verb | √gam · past participle · third | come |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the Bhagavad Gītā, verse 2.12, Śaṅkarācārya interprets the verse as underscoring the eternal, unchanging nature of the Self (Ātman) beyond the ephemeral existence of the physical body and the fluctuations of the mind. He notes that the phrase 'na tvevāhaṁ jāto' (neither I, nor you, nor these kings have come into existence) indicates the impermanence of all worldly phenomena, while pointing to the timelessness of the Ātman. This non-dual reading highlights the identity of Brahman and Ātman, emphasizing that the ultimate reality transcends the cycles of birth, death, and creation. Shankara's commentary on this verse aligns with his broader philosophical stance, as seen in his commentary on the Brahma Sūtras, where he establishes the notion of avidyā (ignorance) as the root cause of the misperception of the eternal Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition offers a distinctive reading of verse 2.12, emphasizing the devotional relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets the phrase 'na tvevāhaṁ jāto' as signifying the dependence of the jīva on Īśvara for its very existence, underscoring the Lord's role as the sustainer and creator of the universe. This perspective highlights the concept of prapatti, or self-surrender, where the jīva acknowledges its limitations and seeks refuge in the Lord. Madhvācārya, on the other hand, would likely interpret this verse in the context of his theory of svābhāvika-bheda, emphasizing the real, inherent differences between the jīva and Īśvara, while still acknowledging the Lord's sovereignty over all creation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Verse 2.12 of the Bhagavad Gītā is seen by modern Vedāntins like Swami Vivekānanda as a powerful expression of the timelessness and universality of the human experience. In his lectures on the Bhagavad Gītā, Vivekānanda highlights the phrase 'na tvevāhaṁ jāto' as a call to transcend the limited, ego-bound self and realize one's true, eternal nature. He connects this verse to the concept of 'ātman' as the universal Self, which underlies all existence, encouraging individuals to cultivate a sense of inner unity and harmony with the world. S. Rādhākrishnan, in his writings, further elaborates on this idea, emphasizing the importance of self-awareness and the recognition of the interconnectedness of all beings, as a means to overcome the illusions of the mundane world and achieve a deeper understanding of reality.