Structure
na ekaleṣṭam asti na satyam asti na cānyaḥ na śarīraṃ na vā kāyī
na ekaleṣṭam (not the mere earth) asti (exists) na satyam (the Truth) asti (exists) na cānyaḥ (nor the other elements) na śarīraṃ (not the body) na vā (nor) kāyī (the embodied)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ekaleṣṭam | ekaleṣṭam | noun | accusative · singular · neuter | a certain condition or state (of being) |
| asti | asti | verb | √as · laṭ-present · third | is |
| na | na | indeclinable | — | not |
| satyam | satyaṃ | noun | accusative · singular · neuter | the real or true state of things |
| asti | asti | verb | √as · laṭ-present · third | is |
| na | na | indeclinable | — | not |
| cānyaḥ | cānyaḥ | pronoun | nominative · singular · masculine | any other |
| na | na | indeclinable | — | not |
| śarīraṃ | śarīraṃ | noun | accusative · singular · neuter | body |
| na | na | indeclinable | — | not |
| vā | vā | indeclinable | — | or |
| kāyī | kāyī | noun | nominative · singular · masculine | one who has a body |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, pointing towards the ultimate identity of Brahman and Ātman. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the negation of 'ekaleṣṭam' (solely one), 'satyam' (truth), 'anyaḥ' (other), 'śarīraṃ' (body), and 'kāyī' (bodily) signifies the transcendence of all dualistic and phenomenal distinctions. This negation is not a rejection but a pointer to the ultimate reality that lies beyond all such limited conceptions. Shankara's reasoning, as seen in his discussions on similar passages, highlights that the ultimate truth, Brahman, is not something that can be described by attributes or limited by duality. This verse, therefore, encourages the seeker to look beyond the ephemeral and the dual, towards the non-dual essence that is the true nature of the Self and the universe.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is often seen as underscoring the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya would interpret this verse as affirming the existence of a real distinction between the individual self and the Supreme, yet emphasizing their interdependence. The negation of 'ekaleṣṭam' and 'anyaḥ' suggests that the reality is not merely one undivided whole nor is it fragmented into completely separate entities. Instead, it hints at a relationship where the individual selves are dependent on yet distinct from the Supreme. Madhvācārya, on the other hand, might emphasize the real difference between the Supreme Lord and the individual souls, seeing this verse as reinforcing the concept of 'svatantra' (independence) of the Lord and 'paratantra' (dependence) of the souls. Both perspectives, however, converge on the idea that a deep understanding of this relationship is crucial for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, interpret this verse in a way that emphasizes its universal and practical implications. Vivekānanda, in his lectures and writings, often highlighted the importance of moving beyond the superficial and the mundane, towards a realization of the deeper, universal Self. This verse, with its negation of the limited and the ephemeral, is seen as a call to transcend the narrow boundaries of the individual ego and to recognize the oneness of all existence. Rādhākrishnan, in a similar vein, might see this verse as an exhortation to seek the truth that lies beyond the dichotomies and dualities of everyday experience. In contemporary life, this verse can be seen as encouraging individuals to look beyond their individualistic and materialistic pursuits, towards a more universal and spiritual understanding of existence, thereby fostering a sense of unity and harmony among all beings.