Na tvaitayā na ca dehataḥ na buddhyā na ca pāṇibhiḥ. Na tvātmānā na tvāṃ jānāti vēdo vā vēdāmīti vā.
“One does not know You through the Veda, nor by the body, nor by the intellect, nor by the senses; nor through the Self; nor by claiming 'I know You'.”
Structure
Na - tvaitayā - na - ca - dehataḥ - na - buddhyā - na - ca - pāṇibhiḥ Na - tvātmānā - na - tvāṃ - jānāti - Vedaḥ - vā - Vēdāmīti - vā
Na (not) tvaitayā (by this), na (nor) ca (and) dehataḥ (by body), na (nor) buddhyā (by intellect), na (nor) ca (and) pāṇibhiḥ (by hands)Na (nor) tvātmānā (by Self), na (nor) tvāṃ (you) jānāti (know) , Vedaḥ (Veda) vā (or) Vēdāmīti (say I know) vā (or)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tvaitayā | tvaitayā | compound | tatpuruṣa · "tva + aitayā" | by you, with you |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| dehataḥ | dehataḥ | noun | ablative · singular · masculine | from the body |
| na | na | indeclinable | — | not |
| buddhyā | buddhyā | noun | ablative · singular · feminine | by the intellect |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| pāṇibhiḥ | pāṇibhiḥ | noun | instrumental · plural · masculine | by the hands |
| Na | Na | indeclinable | — | not |
| tvātmānā | tvātmānā | noun | instrumental · singular · masculine | by thyself |
| na | na | indeclinable | — | not |
| tvāṃ | tvāṃ | pronoun | accusative · singular · masculine | you |
| jānāti | jānāti | verb | √jñā · present · third | knows |
| Vedaḥ | Vedaḥ | noun | nominative · singular · masculine | the Veda |
| vā | vā | indeclinable | — | or |
| Vēdāmīti | Vēdāmīti | compound | karmadhāraya · "Vēdam + iti" | thus: 'I know the Veda' |
| vā | vā | indeclinable | — | or |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the limitations of human faculties in comprehending the ultimate reality. According to Shankara, the absolute truth, Brahman, transcends the reach of the senses, intellect, and even the Veda, which is considered the highest source of knowledge. The phrase 'Na tvaitayā na ca dehataḥ' highlights that one cannot grasp this reality through the physical body or the senses. The phrase 'na buddhyā' further emphasizes that even the intellect, which is considered the highest human faculty, is insufficient for knowing the ultimate truth. Ultimately, this verse points to the identity of Brahman and Ātman, suggesting that the ultimate reality can only be known by realizing one's own true nature, beyond the dualities of the phenomenal world. This is in line with Shankara's non-dualistic reading, where the ultimate goal is to realize the identity of the individual self (Ātman) with the universal reality (Brahman).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a devotional perspective, this verse emphasizes the futility of attempting to know or comprehend God through mere intellectual or sensory means. Ramanuja, in his commentary on the Brahmasutras, would likely interpret this verse as highlighting the importance of bhakti, or devotion, in establishing a relationship with the divine. The phrase 'Na tvātmānā na tvāṃ jānāti' suggests that even the self, which is considered a reflection of the divine, is inadequate for truly knowing God. Only through surrender and devotion can one hope to experience the divine presence. Madhva, on the other hand, might emphasize the role of grace in knowing God, suggesting that it is only through the divine initiative that one can truly come to know the ultimate reality. This verse, in the Vaiṣṇava tradition, underscores the humility and dependence required for a genuine relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, highlighting the limitations of human knowledge and the futility of attempting to grasp the ultimate reality through mere intellectual or scientific means. As Swami Vivekananda emphasized in his lectures, true understanding and wisdom can only arise from direct experience and realization, rather than mere intellectual speculation. The phrase 'Na tvaitayā na ca dehataḥ' serves as a reminder that our understanding of the world and ourselves is always filtered through our limited human faculties. Radhakrishnan, in his writings on the Upanishads, would likely interpret this verse as pointing to the need for a more holistic and integrative approach to knowledge, one that incorporates the insights of spirituality and direct experience. Ultimately, this verse invites us to approach life with a sense of humility and openness, recognizing the limits of our knowledge and the importance of direct experience and intuition in guiding us on our journey.