Na hi kaścit-kṣaṇam api prājāmātaḥ satīmāhur yat-prajāṃ vyadadhuḥ
“For no one at any time was ever born, nor did any woman give birth to beings that existed before her.”
Structure
Na hi kaścit kṣaṇam api prājāmātaḥ satī māhur yat prājām vyadadhuḥ
Na hi kaścit (no one) prājāmātaḥ (having taken birth) kṣaṇam api (even for a moment) satī (being) māhur (have said) yat (that) prājām (offspring) vyadadhuḥ (produced)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| kaścit | kaścit | pronoun | nominative · singular · masculine | anyone |
| kṣaṇam | kṣaṇam | noun | accusative · singular · neuter | a moment |
| api | api | indeclinable | — | even |
| prājāmātaḥ | prājāmātaḥ | verb | √jām · aorist · third | was born |
| satī | satī | noun | nominative · singular · feminine | being |
| māhur | māhur | verb | √mā · aorist · third | may say |
| yat | yat | pronoun | accusative · singular · neuter | that which |
| prājām | prājām | noun | accusative · singular · feminine | offspring |
| vyadadhuḥ | vyadadhuḥ | verb | √dā · aorist · third | they gave |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is crucial in establishing the non-dual nature of reality. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the notion of birth and death is an illusion. He states that the ātman, or the individual self, is never born and never dies, just like the ultimate reality, Brahman. Shankara's reasoning is based on the understanding that the cycle of birth and death (samsāra) is a product of avidyā (ignorance), which veils the true nature of the self. In this context, the verse points to the identity of Brahman and ātman, suggesting that the ultimate reality is the only true existent, unchanging and birthless. This non-dual reading highlights the illusory nature of the empirical world, guiding the seeker towards the realization of the ultimate truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as emphasizing the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, explains that the verse underscores the dependence of the jīva on Īśvara, highlighting that the existence of the individual soul is entirely due to the will of the Lord. The phrase 'yat-prajāṃ vyadadhuḥ' is seen as indicating the Lord's role in manifesting the universe and all its beings. This devotional reading focuses on the concept of prapatti, or self-surrender, where the individual soul submits to the will of the Lord, recognizing its complete dependence on Him. The verse is seen as a call to devotion, encouraging the seeker to cultivate a deep sense of reverence and surrender to the ultimate reality.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it challenges our conventional understanding of identity, existence, and reality. Swami Vivekananda, in his lectures on the Bhagavad Gītā, emphasized the importance of realizing the true nature of the self, which is beyond the limitations of birth and death. He saw this verse as a call to transcend the ego-bound individuality and realize the universal consciousness that underlies all existence. Radhakrishnan, in his philosophical writings, further elaborated on this idea, highlighting the distinction between the empirical self and the true self. According to him, this verse points to the eternal and unchanging nature of the true self, which is not bound by the cycle of birth and death. This modern interpretation emphasizes the universal and practical application of the verse, encouraging individuals to cultivate a deeper understanding of themselves and the world around them, and to strive for a more authentic and meaningful existence.