na ca dehād vibhūto'smi na me deho'sti na cātmā asti paradehīṇāṃ vṛttamevāham āgatam
“I am not derived from the body, nor do I have a body; nor is there an ātman (self) of mine; I have merely come into this bodily existence”
Structure
na ca dehāt vibhūto asmi na me dehaḥ asti na ca ātmā asti paradehīṇām vṛttam eva aham āgatam
na ca (not) dehāt (from body) vibhūtoḥ (separate) asmi (I am) na (not) me (my) dehaḥ (body) asti (exists) na ca (not) ātmā (self) asti (exists) paradehīṇām (of others) vṛttam (action) eva (only) aham (I) āgatam (have come)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| dehāt | dehāt | noun | ablative · singular · masculine | from the body |
| vibhūto | vibhūto | noun | nominative · singular · masculine | separate |
| asmi | asmi | verb | √as · laṭ-present · first | I am |
| na | na | indeclinable | — | not |
| me | me | pronoun | genitive · singular | my |
| dehaḥ | dehaḥ | noun | nominative · singular · masculine | body |
| asti | asti | verb | √as · laṭ-present · third | is |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| ātmā | ātmā | noun | nominative · singular · masculine | self |
| asti | asti | verb | √as · laṭ-present · third | is |
| paradehīṇām | paradehīṇām | noun | genitive · plural · masculine | of others' bodies |
| vṛttam | vṛttam | noun | accusative · singular · neuter | function |
| eva | eva | indeclinable | — | only |
| aham | aham | pronoun | nominative · singular | I |
| āgatam | āgatam | noun | nominative · singular · neuter | I have come |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as an affirmation of the non-dual nature of reality, emphasizing that the ultimate Self (Ātman) is not derived from the body nor is it confined to bodily existence. He argues that the verse points to the identity of Brahman and Ātman, where the individual self is not a separate entity but a manifestation of the ultimate reality. Śaṅkarācārya's reasoning is grounded in the idea that the Ātman is beyond all attributes and limitations, including those imposed by the physical body. This understanding is crucial for realizing the ultimate goal of Advaita Vedānta, which is to attain liberation through the knowledge of one's true nature as Brahman. By negating the notion of a separate, body-bound self, this verse, according to Śaṅkarācārya, guides the seeker towards the path of self-realization and the experience of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, a key figure in the Vaiṣṇava tradition, views this verse as an expression of the dependent relationship between the jīva (individual self) and Īśvara (the Supreme Lord). According to Rāmānuja, the verse highlights that the existence and nature of the jīva are entirely dependent on Īśvara. The statement 'I am not derived from the body, nor do I have a body' is seen as an indication of the jīva's inherent spiritual nature, which is distinct from the material body. Rāmānuja's interpretation emphasizes the importance of bhakti (devotion) as the means to realize this relationship and to attain liberation. In contrast, Madhvācārya, another prominent Vaiṣṇava thinker, might interpret the verse with a stronger emphasis on the real distinction between the individual selves and the Supreme Lord, underscoring the idea that while the jīva has an inherent dependence on Īśvara, there remains a fundamental difference between them, a difference that is bridged through devotion and grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a pivotal figure in the modern interpretation of Vedānta, sees this verse as a powerful statement on the universal and eternal nature of the Self. According to Vivekānanda, the verse teaches us to look beyond the confines of the physical body and the ego, to discover our true, divine nature. He emphasizes the practical application of this verse, encouraging individuals to live a life of service, compassion, and selflessness, unshackled by the limitations of the bodily existence. This understanding resonates with his message of universal brotherhood and the inherent divinity of every being. Similarly, S. Radhakrishnan, in his philosophical writings, might interpret this verse as an affirmation of the human spirit's capacity for transcendence and self-realization, highlighting the importance of spiritual practice and introspection in uncovering one's true identity and purpose in life. This modern perspective underscores the relevance of ancient wisdom to contemporary life, encouraging individuals to seek a deeper meaning and connection beyond the mundane aspects of existence.