na tu māṃ śaṅkitum-arhi na ca vigrahēṇa vācasā | nānutiṣṭhaṁy-asad-agrāho na ca dehāya deha-jām
“You should not doubt Me, nor consider Me in terms of the bodily form through Your words; the intellect which does not accept Me as distinct from the body should not identify the body with Me.”
Structure
na tu mām śaṅkitum arhi na ca vigrahēṇa vācasā nānutiṣṭhaṁ yad asat agrāho na ca dehāya deha-jām
na (not) tu (however) mām (Me) śaṅkitum (to doubt) arhi (you are able or you should)na (not) ca (and) vigrahēṇa (by quarrel or debate) vācasā (with words) na (not) anutiṣṭhaṁ (following or based on) yad (which) asat (is unreal or false) agrāho (should be taken or accepted)na (not) ca (and) dehāya (for the body) deha-jām (related to the body or bodily)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| mām | mām | pronoun | accusative · singular · masculine | me |
| śaṅkitum | śaṅkitum | verb | √śaṅk · liṅ-optative · first | to doubt |
| arhi | arhi | indeclinable | — | is not necessary, need not |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| vigrahēṇa | vigrahēṇa | noun | instrumental · singular · masculine | with a body |
| vācasā | vācasā | noun | instrumental · singular · masculine | with words |
| nānutiṣṭhaṁ | nānutiṣṭhaṁ | verb | √anutiṣṭh · present · third | does not follow |
| yad | yad | pronoun | nominative · singular · neuter | which |
| asat | asat | noun | nominative · singular · neuter | unreality |
| agrāho | agrāho | noun | nominative · singular · masculine | acceptance |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| dehāya | dehāya | noun | dative · singular · masculine | for the body |
| deha-jām | deha-jām | compound | bahuvrīhi · "deha-ja + ām" | born of the body |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, cautioning against considering the Supreme Self (Paramātman) in terms of the physical body. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes that the distinction between the Supreme Self and the individual self (jīvātman) is merely a product of ignorance (avidyā). The phrase 'na ca vigrahēṇa vācasā' warns against describing the ultimate reality through words that imply duality, highlighting the limitations of language in conveying the truth of non-duality. This interpretation is in line with Śaṅkarācārya's exposition of the identity of Brahman and Ātman, where he asserts that the ultimate reality is beyond human comprehension and can only be intuited through a process of negation (neti neti). By recognizing the illusoriness of the bodily form, the seeker can transcend the bounds of duality and realize the unity of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): According to Rāmānujācārya, this verse highlights the importance of recognizing the distinction between the Lord (Īśvara) and the individual self (jīva). The phrase 'na tu māṃ śaṅkitum arhi' cautions against doubting the Lord's nature, emphasizing the need for unwavering devotion (bhakti) and surrender (prapatti). Rāmānujācārya's commentary on the Bhagavad Gītā, known as the Śrī Bhāṣya, underscores the relationship of inseparable difference (aprthak-siddhi) between the Lord and the individual self. This implies that while the jīva is distinct from Īśvara, it is also intimately connected with Him. In contrast, Madhvācārya's Dvaita Vedānta interpretation emphasizes the real difference (bheda) between the Lord and the individual self, with the Lord being the independent (svatantra) reality and the jīva being dependent (paratantra) on Him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, emphasizes the universal and practical application of this verse. He interprets the phrase 'na tu māṃ śaṅkitum arhi' as a call to transcend the limitations of the ego and the bodily form, recognizing the divine within. Vivekānanda's concept of 'universal oneness' (sarva-ekatva) is reflected in his statement, 'The whole universe is one. There is only one Self in the universe, only one Existence.' (Complete Works, Vol. 2). This idea is echoed in the writings of S. Rādhākrishnan, who highlights the importance of introspection and self-awareness in realizing the ultimate reality. The verse serves as a reminder to look beyond the external forms and manifestations, and to recognize the unity and interconnectedness of all existence. By embracing this perspective, individuals can cultivate a deeper sense of empathy, compassion, and understanding, leading to a more harmonious and peaceful world.