na tu dehātirohati tallokebhyaḥ sa gacchati
“His body does not cease to exist, he goes to the worlds.”
Structure
na tu dehātirōhati tallokēbhyah sa gacchati
saḥ (he) na tu (not indeed) dehātirōhati (transcends the body) tallokēbhyah (to those worlds) gacchati (goes)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| dehāt | dehāt | compound | avyayībhāva · "dehāt" | beyond the body |
| irohati | irohati | verb | √īru · laṭ-present · third | he transcends |
| tallokebhyaḥ | tallokebhyaḥ | compound | tatpuruṣa · "tē lokēbhyah" | from those worlds |
| sa | sa | pronoun | nominative · singular · masculine | he |
| gacchati | gacchati | verb | √gam · laṭ-present · third | he goes |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'na tu dehātirohati tallokebhyaḥ sa gacchati,' underscores the non-dual nature of reality by implying the immortality of the ātman. According to Shankara, the ātman, or the individual self, does not cease to exist with the body, as it is not bound by the limitations of the physical form. This is in line with his commentary on the Brahma Sutras, where he emphasizes the distinction between the ātman and the body, suggesting that the ātman's existence is not contingent upon the body's. The phrase 'dehātirohati' (does not cease to exist) points to the ātman's eternal nature, which is a fundamental aspect of Advaita Vedānta's brahman-ātman identity doctrine. Shankara's reasoning on related passages, such as the Taittiriya Upanishad, further reinforces this interpretation, highlighting the ātman's indestructibility and its ultimate union with Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an affirmation of the jīva's (individual self) eternal relationship with Īśvara (the Supreme Lord). Rāmānujācārya, in his Sri Bhashya, emphasizes the concept of 'śarīra-śarīri' (the body-soul relationship), where the jīva, as the śarīra (soul), is distinct from yet intimately connected with the physical body. This verse, by stating that the body does not cease to exist but rather transitions to other worlds, highlights the jīva's journey towards realizing its inherent relationship with Īśvara. Madhvācārya, on the other hand, might interpret the 'gacchati' (goes) as indicative of the jīva's potential for liberation through devotion to Īśvara, underscoring the devotional path as a means to transcend the cycle of birth and death. Both perspectives within the Vaiṣṇava tradition thus view this verse as underscoring the dynamic, eternal interaction between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upanishads, often highlighted the universal principles hidden within ancient verses like 'na tu dehātirohati tallokebhyaḥ sa gacchati.' He would likely interpret this verse as pointing to the indestructible nature of the human spirit, which transcends physical death. This understanding aligns with his emphasis on the practical application of Vedāntic principles in contemporary life, encouraging individuals to recognize their inner strength and immortality. S. Radhakrishnan, in his philosophical works, might connect this verse to the concept of the 'universal self,' suggesting that the realization of one's eternal nature is a key to achieving harmony and peace in the world. Both Vivekānanda and Radhakrishnan would see this verse as an invitation to explore the deeper dimensions of human existence, promoting a life of spiritual seeking, self-realization, and service to humanity.