na tu eva aham sṛjyate lokeṣu vedāntair uditaḥ . na hi tvam na tvam mama dehādīm
“The speaker 'I' does not originate in the worlds as proclaimed by the Vedanta; indeed you, not you, are not my body etc.”
Structure
na tu eva aham sṛjyate lokeṣu vedāntair uditaḥ na hi tvam na tvam mama dehādīm
na (not) tu (indeed) eva (certainly) aham (I) sṛjyate (am created) lokeṣu (in the worlds) vedāntair (by the Vedānta) uditaḥ (declared),na (not) hi (certainly) tvam (you) na (nor) tvam (you) mama (my) dehādīm (body etc.)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, surely |
| eva | eva | indeclinable | — | only, just |
| aham | aham | pronoun | nominative · singular | I, me |
| sṛjyate | sṛjyate | verb | √sṛj · lat-present · third | is created |
| lokeṣu | lokeṣu | noun | locative plural · plural · masculine | in the worlds |
| vedāntair | vedāntair | compound | tatpuruṣa · "vedānta-āis" | by the Upanishads |
| uditaḥ | uditaḥ | verb | √vad · past participle · third | declared, stated |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| tvam | tvam | pronoun | nominative · singular | you |
| na | na | indeclinable | — | not |
| tvam | tvam | pronoun | nominative · singular | you |
| mama | mama | pronoun | possessive · singular | my, mine |
| dehādīm | dehādīm | compound | dvandva · "deha-ādi-ī" | body and other (limbs) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse encapsulates the non-dual nature of reality, underscoring that the concept of 'I' or the individual self (jīva) does not truly originate or exist independently within the worldly realms as posited by the Vedanta. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the ultimate reality, Brahman, is beyond all duality and multiplicity. He interprets the phrase 'na tu eva aham sṛjyate' to signify that the true Self (ātman) is not created or born, aligning with the Upanishadic declaration 'ajāti' (unborn). This verse thus supports the central Advaita notion of the identity of Brahman and ātman, guiding the seeker to introspect and realize the essence of the Self beyond the ephemeral body and worldly attachments.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita, this verse is understood to highlight the distinction between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānuja interprets 'na tvam na tvam mama dehādīm' to imply that the jīva, while not the body, is also not entirely independent of the body in its conditioned state. The relationship between the jīva and Īśvara is one of dependence, with the jīva being a sparks of the divine, yet bound by its own karma and ignorance. This verse, in the Vaiṣṇava tradition, serves as a call to recognize one's true nature as a servant of the Lord and to seek liberation through devotion and self-surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical implications of Vedāntic principles. He saw this verse as a powerful reminder of the distinction between the temporary, conditioned self and the eternal, unconditioned Self. The statement 'na tu eva aham sṛjyate' is understood as an affirmation of the indestructible and unborn nature of the true Self. Vivekānanda connects this to the idea of realizing one's inner strength and potential, urging individuals to look beyond the limitations of the body and the external world to find their true identity and purpose. This verse, in the context of contemporary life, encourages a deeper reflection on identity, purpose, and the human condition, promoting a path of self-realization and service to others as a means to achieve fulfillment and harmony in life.