na tvahaṁ jāto na tvaṁ nāyaṁ pṛthivyā na ca devā asti gṛhītebhyāḥ sarvebhyāḥ .
“You were not born, nor was I, nor were these kings; and none of us exists now - it is just an appearance.”
Structure
na - tvahaṁ - jāto - na - tvaṁ - nāyam - pṛthivyā - na - ca - devā - asti - gṛhītebhyāḥ - sarvebhyāḥ
na (not) tvahaṁ (I) jāto (was born) na (not) tvaṁ (you) nāyam (nor this) pṛthivyā (earth) na (not) ca (and) devā (gods) asti (exist) gṛhītebhyāḥ (from all taken) sarvebhyāḥ (all)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṁ | tvahaṁ | pronoun | nominative · singular | you |
| jāto | jāto | verb | √jan · past participle | born |
| na | na | indeclinable | — | not |
| tvaṁ | tvaṁ | pronoun | nominative · singular | you |
| nāyam | nāyam | compound | karmadhāraya · "na ayam" | nor this |
| pṛthivyā | pṛthivyā | noun | genitive · singular · feminine | of the earth |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devā | devā | noun | nominative · plural · masculine | gods |
| asti | asti | verb | √as · present · third | are |
| gṛhītebhyāḥ | gṛhītebhyāḥ | noun | ablative · plural · masculine | from those who have taken |
| sarvebhyāḥ | sarvebhyāḥ | pronoun | ablative · plural | from all |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā supports the non-dualistic philosophy of Advaita Vedānta, as it negates the reality of the individual selves (jīvas) and the world. Shankara's commentary on this verse highlights the distinction between the real (sat) and the unreal (asat), stating that the birth and existence of individuals are mere appearances (vivarta) and not reflective of the ultimate reality, Brahman. The phrase 'na tvahaṁ jāto na tvaṁ nāyaṁ pṛthivyā' underscores the illusory nature of the world and the individual, pointing towards the brahman-ātman identity. In his commentary on the Brahma Sutras, Shankara further explains that the Ultimate Reality is beyond human comprehension and that all phenomena, including birth and existence, are mere projections of this Reality. This understanding is central to the Advaita Vedānta tradition, where the goal is to realize the identity of the individual self (ātman) with the ultimate reality (Brahman).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). According to Rāmānujācārya, the negation of birth and existence in this verse does not imply the non-reality of the world but rather emphasizes the dependence of all existence on God. Rāmānujācārya's commentary on the Bhagavad Gītā explains that the phrase 'na tvahaṁ jāto' and so forth indicates that the existence of all beings, including the speaker and the listener, is rooted in God. This understanding underscores the devotional approach of the Vaiṣṇava tradition, where the relationship between the jīva and Īśvara is one of dependence and love. Madhvācārya, on the other hand, would interpret this verse as highlighting the real distinction between the individual selves and God, emphasizing the eternal existence of both but their distinct realities. Both perspectives, however, share a common thread of emphasizing the role of Īśvara in the existence and non-existence of all entities.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Bhagavad Gītā has profound implications for contemporary life, particularly in its emphasis on the impermanence of all phenomena and the illusory nature of individual existence. Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of such teachings, encouraging individuals to look beyond the ephemeral worldly attachments and to seek the eternal and unchanging within themselves. According to Vivekānanda, the recognition of the non-reality of individual births and existence, as hinted in this verse, can lead to a life of greater freedom and compassion, unbound by the limitations of the ego. S. Radhakrishnan, in his philosophical works, further elaborates on this theme, suggesting that the verse points to a universal reality that underlies all individual and collective existence. This understanding, Radhakrishnan argues, can foster global harmony and cooperation, as individuals recognize their shared humanity and interconnectedness beyond the fleeting appearances of birth, existence, and death.