na tu eva ahaṁ jātu mṛṣṭaś ca kiścid api na vidyate. sarvam idaṁ hi doṣeṇa prakṛti-samprāvartitam.
“But I did not originate this delusion; it arose from Nature.”
Structure
na tu eva ahaṃ jātu mṛṣṭaś ca kiścid api na vidyate sarvam idaṁ hi doṣeṇa prakṛtiḥ samprāvartitam
na (no) tu (indeed) eva (certainly) ahaṃ (I) jātu (ever) mṛṣṭaś (deluded) ca (and) kiścid (anything) api (also) na (not) vidyate (exists) sarvam (all) idaṁ (this) hi (indeed) doṣeṇa (by fault) prakṛtiḥ (nature) samprāvartitam (impelled)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| eva | eva | indeclinable | — | only, indeed |
| ahaṁ | ahaṁ | pronoun | nominative · singular · masculine | I |
| jātu | jātu | verb | √jānā · past participle | born |
| mṛṣṭaś | mṛṣṭaś | verb | √mṛṣ · past participle | confused, mistaken |
| ca | ca | indeclinable | — | and |
| kiścid | kiścid | indeclinable | — | anything, at all |
| api | api | indeclinable | — | also, even |
| na | na | indeclinable | — | not |
| vidyate | vidyate | verb | √vid · present · third | there is |
| sarvam | sarvam | noun | accusative · singular · neuter | all |
| idaṁ | idaṁ | pronoun | accusative · singular · neuter | this |
| hi | hi | indeclinable | — | indeed, for |
| doṣeṇa | doṣeṇa | noun | instrumental · singular · masculine | with fault |
| prakṛtiḥ | prakṛtiḥ | noun | nominative · singular · feminine | nature |
| samprāvartitam | samprāvartitam | verb | √pravart · past participle | begun, started |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as it hints at the ultimate cause of all delusions being the misapprehension of the true Self. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the phrase 'prakṛti-samprāvartitam' indicates that all phenomena, including delusions, arise from the unfolding of Nature (prakṛti), which is ultimately a manifestation of Brahman. The delusion spoken of here is the failure to recognize the identity of the individual self (ātman) with the universal Self (Brahman). Shankara's reasoning on this verse aligns with his broader argument that the knowledge of Brahman is the means to dispel all delusions and attain liberation. This verse, therefore, supports the Advaita Vedānta's central tenet of the non-duality of Brahman and ātman, suggesting that the realization of this unity is the path to true understanding and liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, sees this verse as an expression of the Lord's grace, where Krishna acknowledges that the delusion afflicting humanity is not of his creation but arises from the natural order (prakṛti) that he oversees. This understanding emphasizes the dependency of the jīva on Īśvara for liberation from delusion. Madhvācārya, on the other hand, might view this verse as highlighting the distinction between the independent will of the Supreme Lord and the workings of prakṛti, which, while governed by him, operate according to their inherent tendencies. Both interpretations underscore the devotional path, where the recognition of one's true relationship with the Divine is essential for dispelling delusions and achieving spiritual growth.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition and the nature of reality, applicable to contemporary life. Swami Vivekānanda, in his lectures, often emphasized the importance of recognizing and transcending the limitations imposed by our delusions and misunderstandings about the world and ourselves. He would likely view this verse as a call to introspection and self-awareness, encouraging individuals to look beyond the superficial and to seek the truth that lies within. S. Radhakrishnan, with his philosophical bent, might interpret 'prakṛti-samprāvartitam' as an indication of the dynamic and evolving nature of reality, where human perceptions and understanding are subject to change and growth. Both thinkers would connect this verse to the universal quest for meaning and the practical application of spiritual principles in everyday life, promoting a holistic approach to personal and societal development.