na tv evaham pāpman kṛtaṁ paśyāmi kunti-nāthena kṛtam .
“I do not see any sin committed by Kunti's son.”
Structure
na - tu - eva - aham - pāpman - kṛtam - paśyāmi - kunti - nāthena - kṛtam
kuntināthena (by Kunti's lord) kṛtam (done) pāpman (sin) eva (indeed) na (not) aham (I) paśyāmi (see) kṛtam (has been done)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| eva | eva | indeclinable | — | only, indeed |
| aham | aham | pronoun | nominative · singular | I |
| pāpman | pāpman | noun | accusative · singular · neuter | sin |
| kṛtam | kṛtam | verb | √kṛ · past participle | done |
| paśyāmi | paśyāmi | verb | √paś · present · first | I see |
| kunti | kuntī | noun | nominative · singular · feminine | Kunti |
| nāthena | nāthena | compound | tatpuruṣa · "nātha + ena" | with Kunti's lord (son) |
| kṛtam | kṛtam | verb | √kṛ · past participle | done |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na tv evaham pāpman kṛtaṁ paśyāmi kunti-nāthena kṛtam' underscores the idea that actions, or karmas, are attributes of the body and not of the ātman, the true Self. According to Shankara, the ātman is untouched by the actions of the body, and hence, Kunti's son, a reference to one of the Pandavas, remains untouched by sin. In his commentary on the Brahmasutras, Shankara reasons that the individual self (jiva) and the ultimate reality (Brahman) are one, and that our true nature is beyond the realm of karma. This verse supports the non-dual reading of Advaita Vedanta, emphasizing that our essential nature is pure and untouched by the actions we perform in the world. By asserting that no sin is committed by Kunti's son, the verse points to the brahman-ātman identity, where the individual self is understood to be one with the ultimate reality, thereby transcending the duality of sin and virtue.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse 'na tv evaham pāpman kṛtaṁ paśyāmi kunti-nāthena kṛtam' is seen in the Vaiṣṇava tradition as a testament to the divine nature of the Pandavas, particularly as they are often considered incarnations or devotees of Lord Vishnu. Ramanuja, in his commentary on the Bhagavad Gita, emphasizes the importance of bhakti (devotion) and prapatti (surrender) to the Lord. This verse can be interpreted through the lens of the relationship between the jiva (the individual self) and Īśvara (the Lord). The jiva, when acting in accordance with its divine nature, remains untouched by sin. The Vaiṣṇava interpretation would emphasize that the actions of Kunti's son, being a devotee, are guided by a higher purpose and thus, are not tainted by sin. This perspective highlights the devotional aspect of the verse, encouraging the cultivation of a personal relationship with the divine, where the individual seeks to act in harmony with the will of the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The verse 'na tv evaham pāpman kṛtaṁ paśyāmi kunti-nāthena kṛtam' offers a profound universal message that transcends the specific narrative of the Mahabharata. Swami Vivekananda, in his lectures and writings, often emphasized the importance of recognizing the innate purity and goodness of every individual. This verse can be seen as a call to look beyond the external actions of a person and to recognize the inherent goodness within. In contemporary life, this message encourages us to adopt a compassionate and non-judgmental attitude towards others, recognizing that our true nature is beyond the flaws and mistakes we may commit. Radhakrishnan, in his interpretation of Indian philosophy, highlights the importance of self-knowledge and the realization of our true nature. This verse, in the context of Neo-Vedanta, invites us to reflect on our own actions and those of others, not through the lens of sin or guilt, but through the understanding that our true self remains untouched by the transient nature of worldly actions.