na hi dehābhibhāvāya mama deho na hi asti mama
“For the body does not produce the bodily consciousness, nor does the body exist for me.”
Structure
na hi dehābhibhāvāya mama deho na hi asti mama
mama deho (my body) na hi (not indeed) dehābhibhāvāya (for the maintenance of the body) mama (my) na hi (not indeed) asti (exists)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for|indeed |
| dehābhibhāvāya | dehābhibhāvāya | compound | tatpuruṣa · "dehābhibhāva āya" | for the sake of bodily expansion |
| mama | mama | pronoun | genitive · singular | my |
| deho | deho | noun | nominative · singular · masculine | body |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for|indeed |
| asti | asti | verb | √as · laṭ-present · third | is |
| mama | mama | pronoun | genitive · singular | my |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on the Bhagavad Gītā, explains that the body and its functions are merely manifestations of prakṛti, and thus, do not define the true Self (ātman). The phrase 'na hi dehābhibhāvāya mama deho' underscores that the body does not produce the consciousness of 'I' (ahaṃkāra) for the sake of the body itself, but rather, it is the other way around - the consciousness of the body arises due to ignorance of one's true nature. This verse supports the Advaita doctrine that the ultimate reality is brahman, and the individual self (jīva) is not separate from it. Shankara's reasoning emphasizes the illusory nature of the body and the world, leading the seeker to realize the identity of brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse as highlighting the dependent nature of the jīva. He argues that the body exists for the sake of the self (ātman), but ultimately, both the body and the self exist for the purpose of serving the Lord (Īśvara). This verse is seen as underscoring the fundamental relationship between the jīva and Īśvara, where the former is completely dependent on the latter. Rāmānuja's perspective emphasizes the importance of bhakti (devotion) as the means to realize this relationship and ultimately attain liberation. In this context, the verse points to the need for the jīva to recognize its inherent dependence on Īśvara and to cultivate a devotional attitude towards Him.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to transcend the limitations of the body and the ego. He emphasizes the importance of realizing one's true nature beyond the bodily consciousness, which is a common thread in Vedāntic thought. Vivekānanda connects this verse to the practical application of selflessness and service, arguing that once an individual realizes their true nature, they will naturally be inclined towards serving others, as they see the divine in every being. This verse, in the context of modern life, encourages individuals to look beyond their narrow self-interests and to cultivate a sense of universal belonging and responsibility, reflecting the teachings of Vedānta in a contemporary and universally applicable manner.