na liṅgaliṅgī na ca dehadehaḥ । na ca kiñcinnāpi ca kiñcanāham ॥
“I am neither the designation nor the designated, neither the body nor anything related to the body.”
Structure
na liṅga-liṅgī na ca deha-dehaḥ na ca kiñcana nāpi ca kiñcana aham
na (not) liṅga-liṅgī (sex-distinguishing characteristic) na (not) ca (and) deha-dehaḥ (body-identify) na (not) ca (and) kiñcana (anything) nāpi (not even) ca (and) kiñcana (anything) aham (I am)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| liṅga | liṅga | noun | nominative · singular · neuter | sign, mark, symbol, especially the linga of Śiva |
| liṅgī | liṅgī | noun | nominative · singular · feminine | one who has a liṅga; epithet of Śiva; woman |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| deha | deha | noun | nominative · singular · masculine | body |
| dehaḥ | dehaḥ | noun | nominative · singular · masculine | body |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| kiñcana | kiñcana | noun | nominative · singular · neuter | anything; someone |
| nāpi | nāpi | indeclinable | — | not even; nor |
| ca | ca | indeclinable | — | and |
| kiñcana | kiñcana | noun | nominative · singular · neuter | anything; someone |
| aham | aham | pronoun | nominative · singular | I; me |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, highlighting the distinction between the ultimate reality (Brahman) and the ephemeral, dualistic world of names and forms. According to Shankara, the distinction made here between 'liṅga' (the mark or characteristic) and 'liṅgī' (that which is marked) points to the impermanence of all phenomena and the futility of identifying the Self with them. In his commentary on the Brahmasūtras, Shankara argues that such distinctions are ultimately meaningless from the standpoint of Brahman, which is beyond all duality. This verse thus serves to negate false identifications, leading the seeker to the realization of the identity of Brahman and Ātman, where all distinctions, including that between the individual self and the ultimate reality, are transcended.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as emphasizing the distinction between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahmasūtras, would interpret this verse as highlighting the real difference between the individual self and the body it inhabits, while also emphasizing the dependent relationship of the jīva on Īśvara. The negation of 'liṅga' and 'liṅgī', 'deha' and 'dehaḥ' serves to point out the limitations and impermanence of the material body and its attributes, directing the devotee towards a profound understanding of, and devotion to, the supreme Lord Viṣṇu, who is beyond all such distinctions and limitations. This understanding fosters a deeper sense of dependence on, and love for, the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to transcend the boundaries of the ego and the external world, to realize one's true nature beyond the ephemeral and the mundane. In his lectures on Vedānta, Vivekānanda often emphasized the importance of recognizing the distinction between the real and the unreal, the permanent and the impermanent. This verse, with its negation of all dualities and identifications, would be seen as a practical guide for spiritual seekers, urging them to look beyond the 'designations' and 'designated', beyond the limitations of the body and its attachments, to the universal Self that underlies all existence. This realization, according to Vivekānanda, would lead to a life of freedom, service, and harmony with all, as one recognizes the unity and interconnectedness of all beings.