na ca deho na dehasya na ātmā na ātmanah |
“Neither the body nor the owner of the body, neither the self nor the owner of the self,”
Structure
na ca deho na dehasya na ātmā na ātmanah
na deho (body does not exist) ca (and) na dehasya (nor of the body) na ātmā (nor the Self) na (nor) ātmanah (of the Self)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| deho | deho | noun | nominative · singular · masculine | body |
| na | na | indeclinable | — | not |
| dehasya | dehasya | noun | genitive · singular · masculine | of the body |
| na | na | indeclinable | — | not |
| ātmā | ātmā | noun | nominative · singular · masculine | self |
| na | na | indeclinable | — | not |
| ātmanah | ātmanah | noun | genitive · singular · masculine | of the self |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, pointing to the identity of Brahman and ātman. Shankara's commentary on the Brahmasūtra emphasizes that the ultimate reality, Brahman, is beyond all distinctions, including those of body and self. The phrase 'na ca deho na dehasya' negates the body and its owner, implying that the absolute truth is not bound by such dualities. This verse aligns with Shankara's reasoning in his commentary on the Taittirīya Upaniṣad, where he argues that the Self (ātman) is not different from Brahman. By negating both the body and the self, this verse gestures towards the ultimate non-dual reality, affirming that the true nature of existence transcends all phenomenal distinctions, leading to the realization of brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is interpreted within the Vaiṣṇava tradition as underscoring the distinction between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya's Viśiṣṭādvaita Vedānta posits a qualified non-dualism, where the jīva, though dependent on Īśvara, retains its individuality. The negation of 'deho' and 'ātmā' here can be seen as emphasizing the dependence of the self on the Supreme, highlighting the relationship of servitude (śeṣa-śeṣin) between the jīva and Īśvara. Madhvācārya's Dvaita Vedānta, on the other hand, would interpret this verse as clearly demarcating the differences between the individual selves and the Supreme, stressing the real distinction between them, thus emphasizing devotion and surrender as the path to realizing one's true relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message for contemporary life, inviting us to transcend the limitations of the body and the ego. Swami Vivekānanda, in his lectures, often emphasized the importance of realizing one's true nature beyond the external and internal phenomena. He would interpret this verse as a call to introspection and self-discovery, leading to the realization of the universal self that underlies all existence. Similarly, S. Rādhākrishnan, in his writings, highlights the universal applicability of such verses, seeing in them a pointer to the ultimate truth that unites all humanity across religious and cultural divides. This verse, in the Neo-Vedānta perspective, becomes a practical guide for achieving a deeper understanding of oneself and the world, fostering a sense of unity and harmony among all beings.