na ca vṛkṣo vṛkṣeṇa sahotpanno yathā nalaḥ । na cautpannaḥ pūrveir na na bhaviṣyati ॥
“Just as Nala did not originate with a tree, nor did he exist before, nor will he come into existence.”
Structure
na ca vṛkṣaḥ vṛkṣeṇa sahotpannaḥ yathā nalaḥ na ca utpannaḥ pūrveir na na bhaviṣyati
na ca (not) vṛkṣaḥ (tree) vṛkṣeṇa (with a tree) sahotpannaḥ (born together) yathā (as) nalaḥ (Nala) na ca (not) pūrveir (previously) utpannaḥ (born) na (nor) bhaviṣyati (will be)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| vṛkṣaḥ | vṛkṣaḥ | noun | nominative · singular · masculine | tree |
| vṛkṣeṇa | vṛkṣeṇa | noun | instrumental · singular · masculine | with a tree |
| sahotpannaḥ | sahotpannaḥ | compound | bahuvrīhi · "saha utpannaḥ" | born together with |
| yathā | yathā | indeclinable | — | like, as |
| nalaḥ | nalaḥ | noun | nominative · singular · masculine | Nala |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| utpannaḥ | utpannaḥ | verb | √panna · past · third | was born |
| pūrveir | pūrveir | noun | instrumental · plural · masculine | with previous ones |
| na | na | indeclinable | — | not |
| na | na | indeclinable | — | not |
| bhaviṣyati | bhaviṣyati | verb | √bhu · future · third | will be |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the individual self (Nala) is not an independent entity born from or connected to the external world (tree). According to Shankara, the concept of 'utpatti' or birth is an illusion, and the essence of the self remains unchanged, much like the unchanging nature of Brahman. In his commentary on the Brahma Sutras, Shankara explains that the notion of 'prior' or 'future' existence is a product of maya, and the true self (ātman) is beyond these temporal constructs, ultimately pointing to the identity of Brahman and ātman. This verse, therefore, serves as a reminder to seek the eternal, unchanging essence within, beyond the ephemeral nature of the world, aligning with Shankara's exposition of the eternal, unchanging nature of the Self in his Upadesasahasri.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse can be seen as an allegory for the relationship between the jīva (individual self) and Īśvara (God). Nala's non-origination from a tree symbolizes the jīva's inherent dependence on Īśvara, yet distinctness from the material world. Ramanuja, in his commentary on the Gita, highlights the concept of 'prapatti' or surrender, where the jīva recognizes its inability to achieve liberation through self-effort and instead seeks refuge in Īśvara. This verse, in the context of Vaiṣṇava thought, thus underscores the importance of acknowledging one's limitations and dependence on a higher power, echoing Ramanuja's emphasis on the path of devotion and self-surrender as the means to spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda often emphasized the practical applicability of Vedāntic principles in everyday life. This verse can be seen as a call to introspection, encouraging individuals to look beyond external sources of identity and validation. In his lectures, Vivekananda stressed the importance of self-discovery and the realization of one's true nature, unencumbered by external influences. Similarly, S. Radhakrishnan, in his writings, highlighted the universal relevance of Vedāntic thought, emphasizing that true freedom and empowerment come from recognizing and embracing one's inner, unchanging essence. This verse, therefore, serves as a reminder of the importance of self-awareness, encouraging individuals to seek the eternal, unchanging core within themselves, and to live in accordance with this understanding, as reflected in Vivekananda's exhortation to 'be and make' in his Complete Works.