na tvevāhaṃ jātū nāsti kasya cit; na ca sarva-prabhavo veda na kaś cit.
“No one ever was born, nor does anyone know everything.”
Structure
na tu eva aham jaatu na asti kasya cit na ca sarva prabhavo veda na kaś cit
na (not) tu (indeed) eva (only) aham (I) jaatu (by birth) na (not) asti (exist) kasya cit (of anyone); na (not) ca (and) sarva (all) prabhavo (the origin) veda (know) na (not) kaś cit (anyone)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, surely |
| eva | eva | indeclinable | — | only, indeed |
| aham | aham | pronoun | nominative · singular | I |
| jātu | jātu | noun | nominative · singular · neuter | birth, origin |
| na | na | indeclinable | — | not |
| asti | asti | verb | √as · laṭ-present · third | is |
| kasya | kasya | pronoun | genitive · singular | of whom, whose |
| cit | cit | indeclinable | — | any, some |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| sarva | sarva | adjective | — | all |
| prabhavo | prabhavo | noun | nominative · singular · masculine | origin, source |
| veda | veda | verb | √vid · laṭ-present · third | knows |
| na | na | indeclinable | — | not |
| kaś | kaś | pronoun | nominative · singular | who |
| cit | cit | indeclinable | — | any, some |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na tvevāhaṃ jātū nāsti kasya cit, underscores the non-dual nature of reality by pointing out the limitations of birth and knowledge. According to Shankara, the phrase 'no one ever was born' (na jātū nāsti kasya cit) indicates that the ultimate reality, Brahman, is beyond the cycle of birth and death. In his commentary on the Bhagavad Gītā, Shankara explains that the concept of birth applies only to the ephemeral, worldly realm, not to the eternal, unchanging essence of the Self (Ātman). Furthermore, the statement 'nor does anyone know everything' (na ca sarva-prabhavo veda na kaś cit) highlights the finite nature of human understanding, implying that true knowledge can only be attained by realizing the identity of the individual self (jīva) with the ultimate reality (Brahman). This verse, therefore, reinforces the non-dualistic perspective that the distinctions between the individual self and the ultimate reality are illusory, and that the ultimate goal of human existence is to realize this unity.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the relationship between the individual self (jīva) and the supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets the phrase 'no one ever was born' as indicating that the jīva is not independent, but rather, it has its existence dependent on the will of Īśvara. The statement 'nor does anyone know everything' is understood as a reminder of the limitations of human knowledge and the need for surrender to the divine. Madhvācārya, on the other hand, views this verse as highlighting the distinction between the jīva and Īśvara, emphasizing that while the jīva is finite and limited, Īśvara is infinite and all-knowing. Both Rāmānujācārya and Madhvācārya agree, however, that the ultimate goal of human existence is to develop a deep devotion to Īśvara, recognizing one's dependence on the divine and cultivating a sense of humility and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message relevant to contemporary life, as it underscores the importance of humility and the recognition of one's limitations. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes that the statement 'no one ever was born' points to the impermanence of all things, including the individual self. He encourages individuals to look beyond the ephemeral and to seek the eternal, unchanging essence within. S. Radhakrishnan, in his writings on Indian philosophy, interprets the phrase 'nor does anyone know everything' as a reminder of the provisional nature of human knowledge and the need for ongoing inquiry and self-reflection. Both Vivekānanda and Radhakrishnan see this verse as an invitation to cultivate a sense of openness, curiosity, and receptivity, recognizing that true wisdom lies in embracing the mystery and complexity of human existence, rather than pretending to have all the answers.