na tu dehād avinābhūto na manaḥ prādurbhavet | na deho dehataḥ jāyate na mano manasaḥ
“The body does not arise from another body, nor the mind from another mind.”
Structure
na tu dehāt avinābhūtaḥ na manaḥ prādurbhavet | na dehaḥ dehataḥ jāyate na mano manasaḥ
na tu (not indeed) dehāt (from body) avinābhūtaḥ (inseparable) na (not) manaḥ (mind) prādurbhavet (would arise) | na (not) dehaḥ (body) dehataḥ (from another body) jāyate (is born) na (not) mano (mind) manasaḥ (from another mind)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, surely |
| dehāt | dehāt | noun | ablative · singular · masculine | from the body |
| avinābhūtaḥ | avinābhūtaḥ | noun | nominative · singular · masculine | inseparable |
| na | na | indeclinable | — | not |
| manaḥ | manaḥ | noun | nominative · singular · neuter | mind |
| prādurbhavet | prādurbhavet | verb | √bhū · optative · third | may appear |
| na | na | indeclinable | — | not |
| dehaḥ | dehaḥ | noun | nominative · singular · masculine | body |
| dehataḥ | dehataḥ | noun | ablative · singular · masculine | from the body |
| jāyate | jāyate | verb | √jan · present · third | is born |
| na | na | indeclinable | — | not |
| mano | mano | noun | genitive · singular · neuter | of the mind |
| manasaḥ | manasaḥ | noun | ablative · singular · neuter | from the mind |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the ultimate identity of Brahman and Ātman. Śaṅkarācārya's commentary on the Brahma Sūtras (2.1.17) clarifies that the effect is not different from its cause. In this context, the body and mind, as effects, do not arise from another body or mind but from the ultimate cause, Brahman. The verse's emphasis on the non-arising of body from body and mind from mind points to the indivisible, uncaused nature of Brahman. This interpretation aligns with Śaṅkara's reasoning in his Upadeśasāhasrī, where he explains that the world's diversity is an appearance, and the truth is the unity of existence. Thus, this verse supports the Advaita view of the world as a manifestation of Brahman, with no inherent, independent existence of the individual self or the world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be understood in the context of the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya's Viśiṣṭādvaita Vedānta posits that the jīva and the world are separate yet inseparable from Īśvara. The verse's statement that the body does not arise from another body and the mind from another mind can be seen as emphasizing the dependence of all existence on the Supreme. This aligns with Rāmānujācārya's interpretation of the Brahmasūtra (1.1.13), where he explains that the world and the individual souls have their being in Īśvara. Madhvācārya's Dvaita Vedānta, while differing in its dualistic approach, also sees this verse as highlighting the distinction and separate existence of the jīva and the world from Īśvara, yet emphasizing their complete dependence on Him for their existence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, interpreted such verses in the light of their universal and practical application. He would likely view this verse as underscoring the unity and interdependence of all existence, emphasizing that our individual identities and experiences are not isolated phenomena but part of a larger cosmic whole. This understanding resonates with his lectures on the 'Universal Soul' and the concept of 'non-duality' as a basis for human unity and compassion. Similarly, S. Rādhākrishnan, in his philosophical writings, highlighted the importance of realizing the essential spiritual nature of the human being, beyond the bodily and mental limitations. This verse, in the context of contemporary life, reminds us of the importance of looking beyond superficial differences and recognizing our shared humanity and the interconnectedness of all existence.