na hi deha-bhedena svatantrāḥ śakyāvigrahāḥ
“For indeed, bodies being different, the embodied selves are not independent.”
Structure
na hi deha bhedena svatantrāḥ śakyaḥ vigrahāḥ
na hi (not indeed) deha-bhedena (by body distinction) svatantrāḥ (independent) śakyaḥ (can) vigrahāḥ (be separated)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| deha | deha | noun | instrumental · singular · neuter | body |
| bhedena | bhedena | noun | instrumental · singular · masculine | by differentiation, by distinction |
| svatantrāḥ | svatantrāḥ | adjective | — | independent |
| śakya | śakya | adjective | — | possible |
| vigrahāḥ | vigrahāḥ | noun | nominative · plural · masculine | separate entities, distinct forms |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na hi deha-bhedena svatantrāḥ śakyāvigrahāḥ' highlights the non-dual nature of reality, as emphasized by Shankara. According to Shankara, the concept of individual selves (jīvas) being independent is an illusion. The difference in bodies (deha-bheda) does not imply a fundamental separation between the embodied selves, as the ultimate reality, Brahman, is beyond all distinctions. In his commentary on the Bhagavad Gītā, Shankara explains that the verse points to the fact that the jīva's perceived independence is a result of ignorance (avidyā). The realization of the identity of Brahman and Ātman (brahman-ātman aikya) is the key to Understanding this verse. Shankara's reasoning on this verse underscores the illusory nature of the distinctions between embodied selves, leading to the understanding that the ultimate reality is a unified, all-pervading consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse 'na hi deha-bhedena svatantrāḥ śakyāvigrahāḥ' is interpreted by Rāmānujācārya as emphasizing the dependent nature of the jīva on Īśvara. According to Rāmānuja, the difference in bodies does not confer independence on the embodied selves, as they are all under the control of the Supreme Lord. The concept of 'svatantrāḥ' (independence) is seen as an illusion, as the jīvas are actually dependent on Īśvara for their existence and actions. Rāmānuja's commentary on the Bhagavad Gītā highlights the relationship between the jīva and Īśvara, where the jīva's independence is seen as a relative concept, and true freedom lies in surrendering to the will of Īśvara. In contrast, Madhvācārya's interpretation emphasizes the real distinction between the jīvas and Īśvara, while still acknowledging the dependence of the jīvas on the Supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The verse 'na hi deha-bhedena svatantrāḥ śakyāvigrahāḥ' has a universal and practical application, as highlighted by Swami Vivekānanda. According to Vivekānanda, the concept of individual independence is an illusion, and true freedom lies in realizing the interconnectedness of all beings. In his lecture 'The Real Nature of the Soul', Vivekānanda emphasizes that the differences in bodies do not imply a fundamental separation between individuals, and that the ultimate reality is a unified, all-pervading consciousness. Similarly, S. Rādhākrishnan's interpretation of this verse underscores the importance of transcending the limitations of the individual ego and realizing the universal Self that underlies all existence. This realization has practical implications for contemporary life, as it promotes a sense of unity, compassion, and cooperation among individuals, and encourages us to look beyond the superficial differences that separate us.