nāsadāsīn no sad asāti na cāsīd udbhavo na dradaḥ । na tv astv astau na tad asti kaścinnāsato na tv atah ॥
“There was neither existence nor non-existence, neither was there being nor non-being, neither udbhavah nor dradah, neither sat nor astu.”
Structure
nā asad āsīn, na sad asāti, na cā sīd udbhavo, na dradaḥ, na tv astv, astau, na tat asti, kaścin, nā asato, na tv atah
na (not) asat (non-existent) āsīn (was), na (not) sad (existent) asāti (is), na (not) cā (and) sīd (was) udbhavo (origin), na (not) dradaḥ (existence), na (not) tv (then) astv (let it be), astau (or not), na (not) tat (that) asti (exists), kaścin (anyone), nā (not) asato (from non-existent) na (nor) tv (then) atah (from this)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| nā | nā | indeclinable | — | not |
| asad | aśat | noun | nominative · singular · neuter | non-existent |
| āsīn | āsīn | verb | √as · past · third | was |
| na | na | indeclinable | — | not |
| sad | sat | noun | nominative · singular · neuter | existent |
| asāti | asāti | verb | √as · present · third | is not |
| na | na | indeclinable | — | not |
| cā | ca | indeclinable | — | and |
| sīd | sīd | verb | √sī · past · third | there was |
| udbhavo | udbhavō | noun | nominative · singular · masculine | origin |
| na | na | indeclinable | — | not |
| dradaḥ | dradaḥ | noun | nominative · singular · masculine | visible form |
| na | na | indeclinable | — | not |
| tv | tv | indeclinable | — | indeed |
| astv | astv | verb | √as · optative · third | may be |
| astau | astau | noun | locative · dual · neuter | two existences |
| na | na | indeclinable | — | not |
| tat | tat | pronoun | nominative · singular · neuter | that |
| asti | asti | verb | √as · present · third | is |
| kaścin | kaścin | pronoun | nominative · singular · masculine | anyone |
| nā | nā | indeclinable | — | not |
| asato | asato | noun | ablative · singular · neuter | non-existent |
| na | na | indeclinable | — | not |
| tv | tv | indeclinable | — | indeed |
| atah | atah | indeclinable | — | from that |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda is pivotal in establishing the non-dual nature of reality. Shankara, in his commentary on the Brahmasūtras, interprets this verse as pointing to the ultimate reality, Brahman, which transcends all dichotomies, including existence and non-existence. He argues that the negation of both 'being' and 'non-being' implies the existence of a reality beyond these categories. This reality is the unchanging, all-pervading Brahman, which is ultimately identical with the Ātman, the individual self. Shankara's reasoning here underscores the central thesis of Advaita Vedānta: the non-dual identity of Brahman and Ātman. By denying the ultimate reality of distinctions such as existence and non-existence, this verse supports the Advaitic view that the world of duality is an illusion, and the true reality is the unified, undivided Brahman.
Vaiṣṇava tradition (Rāmānujācārya): The Vaiṣṇava interpretation of this verse, particularly through the lens of Rāmānujācārya, emphasizes the dependence of all existence on Īśvara, the personal deity. Rāmānuja, in his commentary on the Brahmasūtras, suggests that the negation of existence and non-existence in this verse points to the fact that the universe and the souls (jīvas) have no independent existence apart from Īśvara. The verse, according to Rāmānuja, highlights the concept of 'dependence' where everything, including the existence and non-existence, is dependent on the will of Īśvara. This underscores the Vaiṣṇava emphasis on the personal relationship between the jīva and Īśvara, where the ultimate reality is not an impersonal Brahman but a personal deity who is the source and sustainer of all existence.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda's interpretation of this verse brings out its universal and practical implications for contemporary life. He views this verse as a powerful statement against dogmatic thinking and the limitations of human understanding. In his lectures and writings, Vivekānanda often referred to this and similar verses to emphasize the limitless potential of the human soul and the dangers of sectarian and exclusivist tendencies. According to Vivekānanda, the negation of existence and non-existence in this verse points to the infinite possibilities that lie beyond the binary thinking that confines human understanding. He encourages individuals to embrace this verse as a call to transcend the mundane and to strive for the realization of the infinite within themselves, thereby achieving a state of unity and harmony with all existence. This reading underscores the Neo-Vedānta emphasis on the practical application of spiritual principles to achieve personal transformation and social harmony.