na hi daivamayaṁ sarvaṁ na puruṣo na ca pattharaḥ । miśreṇa vikriyate viśvaṁ tena tad draśyate ॥
“The universe is not entirely divine, nor is it human, nor is it merely inert; it is a combination (of these), by which it is made manifest.”
Structure
na hi - daiva - mayaṁ - sarvaṁ - na - puruṣo - na - ca - pattharaḥ - miśreṇa - vikriyate - viśvaṁ - tena - tat - draśyate
na hi (not indeed) daiva-mayaṁ (made of divine)sarvaṁ (everything) na (not)purūṣo (a person) na (not) ca (and) pattharaḥ (a stone)viśvaṁ (the universe) miśreṇa (by the combination) vikriyate (is formed)tena (by that) tat (that) draśyate (is seen)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| daiva | daiva | noun | nominative · singular · neuter | fate, divine |
| mayaṁ | mayaṃ | pronoun | accusative · singular · neuter | this |
| sarvaṁ | sarvaṃ | noun | accusative · singular · neuter | all |
| na | na | indeclinable | — | not |
| purūṣo | puruṣo | noun | nominative · singular · masculine | man, person |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| pattharaḥ | pattharāḥ | noun | nominative · singular · masculine | stone |
| miśreṇa | miśreṇa | noun | instrumental · singular · masculine | mixture, combination |
| vikriyate | vikriyate | verb | √kṛ · passive present · third | is created, comes into being |
| viśvaṁ | viśvaṃ | noun | accusative · singular · neuter | the universe, world |
| tena | tena | pronoun | instrumental · singular · masculine | by that |
| tat | tat | pronoun | nominative · singular · neuter | that |
| draśyate | draśyate | verb | √dṛś · passive present · third | is seen |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, suggesting that the universe is not solely divine, human, or inert, but a composite of these aspects. Shankara's commentary on the Brahma Sutras (BS 1.1.1) resonates with this idea, positing that the ultimate reality, Brahman, is the essence of all existence. The verse 'na hi daivamayaṁ sarvaṁ' implies that Brahman is not just a divine entity but the unifying thread behind the diverse manifestations of the universe. This perspective points to the identity of Brahman and Ātman, emphasizing that the individual self is ultimately an expression of the universal consciousness. In his Taittiriya Upanishad Bhashya, Shankara clarifies this concept, stating that knowledge of Brahman is synonymous with self-realization, leading to liberation from the confines of a limited, dualistic perspective.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an affirmation of the complex interplay between the divine (Īśvara), the individual soul (jīva), and the material world. Rāmānuja's concept of 'viśiṣṭādvaita' or qualified non-dualism, posits that the universe and the souls are inseparable from yet distinct aspects of the divine. The phrase 'miśreṇa vikriyate viśvaṁ' is seen as indicative of the transformative power of divine grace, which orchestrates the interaction between the material, human, and divine spheres. In his Śrī Bhāṣya, Rāmānuja elaborates on this dynamic, emphasizing the jīva's dependent yet eternally real status, underscoring the path of devotion and self-surrender as the means to experience the unity and diversity of existence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is profoundly relevant in contemporary times, as it speaks to the integration of diverse perspectives and the interconnectedness of all phenomena. Swami Vivekānanda, in his lectures and writings, often emphasized the unity that underlies the apparent diversity of the world. He would see in this verse a call to transcend the limitations of a fragmented understanding and to embrace a holistic view of reality, where the human, the divine, and the natural world are interwoven. Vivekānanda's concept of 'Practical Vedānta' finds resonance here, as it encourages individuals to apply the principles of unity and harmony in everyday life, fostering a sense of global citizenship and cooperation. Similarly, S. Radhakrishnan, in his philosophical works, underscores the importance of balancing the spiritual and the secular, the individual and the collective, reflecting the 'miśreṇa' or the mixed nature of the universe mentioned in the verse.