na tvātma ved na ca deho na indriyāṇi na manaḥ
“The Self is not known by the senses, nor by the mind, nor by the body.”
Structure
na - tvātma - veda - na - ca - deho - na - indriyāṇi - na - manaḥ
na (not) tvātma (you) veda (know) na (nor) ca (and) deho (body) na (does) indriyāṇi (senses) na (know) manaḥ (mind)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvātma | tvātman | noun | nominative · singular · masculine | your Self |
| veda | veda | noun | nominative · singular · masculine | Veda/knowledge |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| deho | deha | noun | nominative · singular · masculine | body |
| na | na | indeclinable | — | not |
| indriyāṇi | indriyāṇi | noun | nominative · plural · neuter | senses |
| na | na | indeclinable | — | not |
| manaḥ | manas | noun | nominative · singular · neuter | mind |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the fundamental proposition of Advaita Vedānta, which posits the non-dual nature of reality. According to Shankara, the Self (ātman) cannot be known through the senses, the body, or the mind because it is the ultimate subject that underlies all these. In his commentary on the Taittiriya Upanishad, Shankara argues that the Self is beyond the reach of the senses and the mind, and can only be known through intuition or direct experience. This verse points to the identity of Brahman and Ātman, suggesting that the ultimate reality is not an object of knowledge but the very subject that knows. Shankara's reasoning on this verse emphasizes the limitations of the empirical means of knowledge and the need for a direct, non-conceptual understanding of the Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the distinction between the jīva (individual self) and Īśvara (God). According to Ramanuja, the jīva is dependent on Īśvara for its existence and knowledge, and the verse suggests that the jīva's attempt to know itself through its own means is ultimately futile. The verse implies that true knowledge of the Self can only be obtained through devotion and surrender to Īśvara. Madhva, on the other hand, interprets the verse as emphasizing the utter transcendence of God and the radical dependence of the jīva on Him. The verse, in this view, underscores the need for the jīva to recognize its limitations and seek refuge in the all-knowing and all-powerful Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application, as underscored by Swami Vivekananda and S. Radhakrishnan. According to Vivekananda, the verse highlights the distinction between the 'lower self' (conditioned by the body, senses, and mind) and the 'higher Self' (the unconditioned, pure consciousness). In his lecture 'The Real Nature of the Soul', Vivekananda argues that the realization of the higher Self is the key to true freedom and empowerment. Radhakrishnan, similarly, interprets the verse as pointing to the need for a deeper, introspective understanding of the human condition, one that transcends the limitations of the senses and the mind. In contemporary life, this verse can be seen as an invitation to look beyond the superficial levels of existence and to explore the deeper dimensions of human consciousness.