na tvayi mayi nāham asti nāsti tvayy asti nāsti
“You do not exist in me, I do not exist in you; neither of us exists in the other.”
Structure
na - tvayi - mayi - nāhaṃ - asti - nāsti - tvayy - asti - nāsti
na (not) tvayi (in you) mayi (in me) nāhaṃ (I am not) asti (exist) nāsti (does not exist) tvayy (in you) asti (exist) nāsti (does not exist)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvayi | tvayi | pronoun | locative · singular | in you |
| mayi | mayi | pronoun | locative · singular | in me |
| nāhaṃ | nāhaṁ | compound | — | I am not |
| asti | asti | verb | √as · present · third | is |
| nāsti | nāsti | compound | — | there is not |
| tvayy | tvayy | pronoun | locative · singular | in you |
| asti | asti | verb | √as · present · third | is |
| nāsti | nāsti | compound | — | there is not |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the context of this verse, Shankara's non-dual reading underscores the ultimate reality of Brahman-ātman identity. The phrase 'na tvayi mayi nāham asti' (you do not exist in me, I do not exist in you) suggests a negation of separate existence, pointing towards the illusion of duality. Shankara's commentary on the Brahma Sutras, particularly his discussion on the concept of 'tattvamasi' (that thou art), supports this interpretation, emphasizing that the individual self (jiva) and the ultimate reality (Brahman) are not separate entities. This verse, therefore, reinforces the Advaitic notion of non-duality, where distinctions between the self and the other are transcended, revealing the unified nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through Rāmānujācārya's visishtadvaita (qualified non-dualism), interprets this verse in the context of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). The denial of separate existence ('na tvayi mayi nāham asti nāsti tvayy asti nāsti') can be seen as a expression of the jīva's dependence on Īśvara, highlighting their inseparable yet distinct relationship. Rāmānujācārya might argue that this verse implies the jīva's existence is meaningful only in relation to Īśvara, underscoring a devotional path where the realization of one's true nature is inseparable from the recognition of Īśvara's grace and presence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse as a call to transcend the boundaries of the individual self, embracing a universal perspective. In his lectures and writings, such as 'The Complete Works of Swami Vivekananda', Vivekānanda emphasized the importance of realizing one's true nature beyond the confines of ego and individuality. This verse, with its negation of separate existence, can be seen as a philosophical foundation for Vivekānanda's message of unity and service to humanity. By recognizing that our existence is not separate from that of others, we are compelled to act with compassion and understanding, reflecting the universal principles that underlie all human experience.