nāśaḥ teṣāṁ na cāgamo nāsti yat-sattvenā śarīre 'sad-grahāḥ
“There is no destruction for them; nor is there any coming into being for the unreal; nor is there any support for the existence of the unreal in the body.”
Structure
nāśaḥ teṣāṁ na cāgamo nāsti yat sat-tvenā śarīre asad-grahāḥ
teṣāṁ (of them) nāśaḥ (destruction) na (not) cā (and) āgamo (coming) nāsti (does not exist) yat (which) sat-tvenā (by existing) śarīre (in body) asad-grahāḥ (wrong grasping)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| nāśaḥ | nāśaḥ | noun | nominative · singular · masculine | destruction |
| teṣāṁ | teṣāṁ | pronoun | genitive · plural | of them |
| na | na | indeclinable | — | not |
| cā | cā | indeclinable | — | and |
| agamo | agamo | noun | nominative · singular · masculine | coming into existence |
| nāsti | nāsti | verb | √as · present · third | does not exist |
| yat | yat | pronoun | neuter · singular | which |
| sat-tvenā | sattvenā | compound | bahuvrīhi · "sat-tva-ena" | by the nature of existence |
| śarīre | śarīre | noun | locative · singular · neuter | in the body |
| asad-grahāḥ | asad-grahāḥ | compound | tatpuruṣa · "asat grahāḥ" | wrong views |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality by negating the destruction and origination of the unreal. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the 'unreal' (asat) refers to the body and its modifications, which are mere appearances (vivarta) and not the ultimate reality. The phrase 'yat-sattvena' highlights that the existence of the unreal is not supported by the reality of the ātman, which alone is the true essence. This points to the brahman-ātman identity, where the individual self is not separate from the ultimate reality. Shankara's reasoning on this verse supports the idea that the true nature of the self is beyond birth, death, and modification, existing eternally and unchangingly. This understanding is key to realizing the non-dual nature of reality, where the distinctions between the self and the ultimate reality dissolve.
Vaiṣṇava tradition (Rāmānujācārya): This verse is understood within the context of the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary, interprets the 'unreal' as the body and its attributes, which are not the true nature of the self. The jīva, being a dependent entity, relies on Īśvara for its existence. The phrase 'nāśaḥ teṣāṁ' indicates that the destruction of the body does not affect the jīva's essential nature, which is preserved by Īśvara's will. Rāmānujācārya emphasizes the devotional aspect, highlighting that the jīva's existence and preservation are due to Īśvara's grace, and that the realization of this dependence is essential for liberation. This verse is seen as an encouragement to seek refuge in Īśvara, recognizing the impermanence of the body and the eternity of the self.
Neo-Vedānta (Swami Vivekānanda): This verse offers a profound insight into the human condition, emphasizing the impermanence of the external world and the eternal nature of the self. Vivekānanda, in his lectures, often cited this verse to illustrate the distinction between the transient and the permanent. He saw this verse as a call to look beyond the fleeting nature of worldly existence and to seek the eternal reality within. The phrase 'nāśaḥ teṣāṁ' is understood as a reminder that our true nature is beyond destruction, and that we should not be bound by fear of loss or death. Vivekānanda's practical application of this verse lies in its ability to inspire individuals to cultivate a sense of inner strength, resilience, and freedom, unshackled by the limitations of the external world. This universal message of hope and liberation is deeply relevant to contemporary life, where individuals often struggle with anxiety, fear, and uncertainty.