na janma grahaṇaṁ dehasya yathā śarīre sthitāś ca । nityo deha-vināśāya ।
“As there is no birth or taking of the Self in a body; and as It, being eternal, causes destruction of the body.”
Structure
na janma grahaṇam dehasya yathā śarīre sthitāś ca nityo deha vināśāya
nityo (always) deha-vināśāya (for body's destruction) yathā (just as) śarīre (in the body) sthitāś ca (and situated) dehasya (of the body) janma (birth) grahaṇam (taking) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| janma | janma | noun | nominative · singular · neuter | birth |
| grahaṇaṁ | grahaṇaṁ | noun | accusative · singular · neuter | taking, assumption |
| dehasya | dehasya | noun | genitive · singular · masculine | of the body |
| yathā | yathā | indeclinable | — | just as |
| śarīre | śarīre | noun | locative · singular · masculine | in the body |
| sthitāś | sthitāś | compound | bahuvrīhi · "teṣāṁ sthitāḥ" | situated |
| ca | ca | indeclinable | — | and |
| nityo | nityo | noun | nominative · singular · masculine | constant |
| deha-vināśāya | deha-vināśāya | compound | karmadhāraya · "dehasya vināśāya" | for the destruction of the body |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the Self (Ātman) does not undergo birth or death, nor does it take possession of a body. Shankara, in his commentary on the Bhagavad Gītā, highlights the distinction between the eternal, unchanging Self and the transient, ephemeral body. He notes that the verse points to the brahman-ātman identity, illustrating that the ultimate reality (Brahman) is not separate from the individual Self (Ātman). This understanding liberates one from the cycle of birth and death, as the Self is revealed to be untouched by the vicissitudes of the physical body. Shankara's reasoning, as seen in his commentary on this verse, underscores the importance of discerning the eternal from the non-eternal, leading to the realization of the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary, underscores the idea that the jīva, though eternal, is dependent on Īśvara for its existence and liberation. The verse highlights the impermanence of the body, emphasizing that the jīva's true nature is not bound by the cycle of birth and death. Madhvācārya, meanwhile, focuses on the distinction between the jīva and Īśvara, noting that the verse illustrates the dependence of the jīva on Īśvara for its very existence. This devotional reading emphasizes the importance of surrender and devotion to the Supreme Lord, recognizing the jīva's inherent dependence on Īśvara for liberation and self-realization.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition, highlighting the distinction between the eternal, unchanging Self and the ephemeral, ever-changing body. Swami Vivekānanda, in his lectures, often emphasized the practical application of this verse, noting that it points to the universal and timeless nature of the Self. He encouraged individuals to look beyond the limitations of the body and to recognize their true, divine nature. S. Radhakrishnan, meanwhile, connected this verse to contemporary life, emphasizing the importance of self-awareness and the recognition of one's true identity. He noted that this verse offers a powerful antidote to the anxieties and fears that arise from our identification with the body, encouraging individuals to cultivate a deeper sense of self-awareness and inner peace. By recognizing the eternal nature of the Self, individuals can transcend the limitations of the body and live a life of greater purpose and meaning.