na ca dehasya dehāya na ca manasy mano yathā । sa tu pūrveḥ parikīrtitaḥ ॥
“He does not identify the body with the body, nor the mind with the mind, as is described by the previous (sages).”
Structure
na ca dehasya dehāya na ca manasyai manah sa tu pūrve parikīrtitah
saḥ (that) tu (person) pūrve (previously) parikīrtitah (has been described) yathā (in the manner) na ca (not) dehasya (to the body) dehāya (for the body's sake) na ca (not) manasyai (to the mind) manah (for the mind's sake)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| dehasya | dehasya | noun | genitive · singular · neuter | of the body |
| dehāya | dehāya | noun | dative · singular · neuter | to the body |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| manasyai | manasyai | noun | dative · singular · neuter | to the mind |
| manah | manah | noun | nominative · singular · neuter | the mind |
| sa | sa | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | indeed |
| pūrveḥ | pūrveḥ | indeclinable | — | previously |
| parikīrtitaḥ | parikīrtitaḥ | verb | √kīrt · past passive · third | has been described |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality as per Advaita Vedānta. Ādi Śaṅkarācārya, in his commentary on the Brahmasūtras, emphasizes that the ultimate reality, Brahman, is beyond all distinctions, including those between the body and the mind. The phrase 'na ca dehasya dehāya na ca manasya manah' underscores the futility of identifying the self (ātman) with either the body or the mind, suggesting that true identity lies beyond these transient and illusory entities. Shankara's reasoning, as seen in his commentary on the Taittiriya Upanishad, highlights the distinction between the 'jiva' (individual soul) and 'Īśvara' (the Supreme Being) as a product of 'avidyā' (ignorance), and this verse supports the idea that liberation involves recognizing the unity of Brahman and ātman, unencumbered by such dualistic identifications.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Visishtadvaita philosophy, would likely see this verse as emphasizing the distinction between the essential nature of the self and its accidental attributes, such as the body and mind. The jīva, according to Ramanuja, is a dependent entity that finds its fulfillment in service to Īśvara. This verse could be seen as cautioning against the confusion of one's true self with the mundane aspects of existence, encouraging instead a focus on the eternal relationship with the Divine. Madhvācārya, from a Dvaita perspective, might interpret the verse as highlighting the real distinction between the individual selves and the Supreme, emphasizing the necessity of recognizing and worshiping Īśvara as distinct from one's own finite self.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan offer a modern interpretation of this verse, emphasizing its practical application in everyday life. Vivekānanda, in his lectures and writings, frequently emphasized the universal principles underlying all existence, and this verse would be seen as a call to transcend the limitations of the body and mind, realizing one's true potential as a spark of the divine. Rādhākrishnan, in his philosophical works, stressed the importance of realizing the deeper, spiritual aspect of human nature, untainted by external identifications. This verse, from their perspective, offers a powerful message of self-discovery and liberation, encouraging individuals to look beyond the ephemeral and transient, towards a more profound and lasting sense of identity and purpose. By internalizing this teaching, one can achieve a higher level of consciousness and live a more meaningful, fulfilling life, unencumbered by the confines of body and mind.