na ca dehāgni-saṃyogād ṛtumāsīd vrajatprasūḥ ।
“The body on fire does not produce menstrual discharge.”
Structure
na ca dehāgni-saṃyogāt ṛtum āsīd vrajat prasūḥ
na ca (not) dehāgni-saṃyogāt (from the union of body and fire) ṛtum (menstruation) āsīt (happened) vrajat (travelling) prasūḥ (pregnant woman)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| dehāgni | dehāgni | compound | tatpuruṣa · "deha-āgni" | body-fire |
| saṃyogāt | saṃyogāt | noun | ablative · singular · masculine | from the union |
| ṛtum | ṛtum | noun | accusative · singular · masculine | menstruation |
| āsīd | āsīd | verb | √as · past · third | was |
| vrajat | vrajat | verb | √vraj · present · third | goes |
| prasūḥ | prasūḥ | noun | nominative · singular · feminine | woman in childbirth |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na ca dehāgni-saṃyogād ṛtumāsīd vrajatprasūḥ, highlights the distinction between the body and the ultimate reality, Brahman. According to Shankara, the physical body, subject to the laws of nature, does not inherently possess the power to produce menstrual discharge on its own, without the spark of life, or ātman. This implies that the body is mere matter, devoid of consciousness, and that life and consciousness arise from the ātman, which is ultimately identical with Brahman. In his commentary on the Brahma Sutras, Shankara emphasizes that the ultimate reality is beyond the limitations of the physical body, and that the identity of the self (ātman) with Brahman is the key to liberation. This verse serves as a reminder of the non-dual nature of reality, where the distinctions between body and soul, or matter and consciousness, are transcended.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the dependence of the jīva (individual self) on Īśvara (the Lord). The production of menstrual discharge is a natural process, but it is not an autonomous function of the body. Rather, it is a manifestation of the divine power that animates the body. Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the concept of 'śarīra-śarīrī' - the body-soul relationship, where the body is the instrument of the soul, and the soul is the instrument of the Lord. This verse highlights the interconnectedness of all living beings and the natural world, and the ultimate dependence on the divine. It is a reminder of the bhakti (devotional) path, where the devotee recognizes the divine presence in all aspects of life, including the natural processes of the body.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, na ca dehāgni-saṃyogād ṛtumāsīd vrajatprasūḥ, has a profound message for contemporary life. Swami Vivekananda, in his lecture 'The Real Nature of the Soul', emphasized that the body is merely an instrument of the soul, and that the true nature of the self is beyond the limitations of the physical body. This verse highlights the importance of recognizing the distinction between the body and the self, and the need to cultivate a deeper understanding of the self and its relationship to the body. In modern times, this verse can be seen as a commentary on the nature of consciousness and the human experience. It reminds us that our true nature is not just physical, but also spiritual, and that the cultivation of this awareness is essential for living a fulfilling and meaningful life. As S. Radhakrishnan noted, 'the ultimate reality is not just a distant goal, but a living presence that can be experienced in every moment of our lives'.