tadyathā । sa ihopahvayate śvaḥ sa punar ihaupahvayate । naikasyaṃ trissvāminaḥ । sa tvam asi ।
“Just like today he calls (the self) here and tomorrow he calls it again; nobody can count the Self which is possessed by one, the same Self.”
Structure
tad yathā sa iha upahvayate śvaḥ sa punar iha upahvayate na eka syāṃ trisvāminaḥ sa tvam asi
tad (that) yathā (like) saḥ (he) iha (here) upahvayate (calls) śvaḥ (tomorrow) saḥ (he) punar (again) iha (here) upahvayate (calls) na (not) ekaḥ (one) syām (I am) trisvāminaḥ (three lord) saḥ (that) tvam (you) asi (are)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| yathā | yathā | indeclinable | — | just as |
| sa | sa | pronoun | nominative · masculine singular · masculine | he |
| iha | iha | indeclinable | — | here |
| upahvayate | upahvayate | verb | √hū · laṭ-present · third | calls |
| śvaḥ | śvaḥ | indeclinable | — | tomorrow |
| sa | sa | pronoun | nominative · masculine singular · masculine | he |
| punar | punar | indeclinable | — | again |
| iha | iha | indeclinable | — | here |
| upahvayate | upahvayate | verb | √hū · laṭ-present · third | calls |
| na | na | indeclinable | — | not |
| eka | eka | adjective | — | one |
| syāṃ | syāṃ | verb | √as · liṅ-optative · first | may I be |
| trisvāminaḥ | trisvāminaḥ | compound | bahuvrīhi · "triḥ svāminaḥ yena" | having three owners |
| sa | sa | pronoun | nominative · masculine singular · masculine | that |
| tvam | tvam | pronoun | nominative · singular · masculine | you |
| asi | asi | verb | √as · laṭ-present · second | are |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Kaṭhopaniṣad underscores the fundamental non-duality of ultimate reality. Shankara, in his commentary on this Upaniṣad, emphasizes that the Self (Ātman) is not something that can be counted or quantified, pointing to its indivisible and all-encompassing nature. The call of the self 'today and tomorrow' signifies the eternal and unchanging essence of the Self, beyond the bounds of time. This, according to Shankara, directly points to the identity of the individual self (Ātman) with the ultimate reality (Brahman), where the distinctions and dualities of the mundane world are transcended. The phrase 'nobody can count the Self which is possessed by one' reinforces the notion that the Self is singular, yet omnipresent, underscoring the non-dual (Advaita) view that the ultimate reality is one, uncaused, and all-pervading.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, this verse highlights the intimate relationship between the individual self (jīva) and the Supreme Lord (Īśvara). The 'call' of the self, mentioned in the verse, can be seen as the divine invitation or call to the individual soul to remember its true nature and its connection with the supreme. Rāmānujācārya would interpret 'sa tvam asi' (you are that) as affirming the essential identity of the jīva with the supreme in terms of quality and purpose, though not in terms of quantity or independent existence. This relationship is one of dependence and love, where the jīva, in its liberation, realizes its intrinsic connection with and service to the Lord, exemplifying a devotional reading that emphasizes the personal aspect of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, interpreting this verse in light of modern needs and understanding, would focus on its message of the universality and eternity of the Self. The call of the Self, he might argue, is the call to realize one's true potential, beyond the confines of temporal and spatial limitations. This realization is not just a philosophical or theological concept but a practical truth that can guide human life. Vivekānanda, known for his emphasis on practical Vedānta, would encourage individuals to find this eternal Self within themselves, transcending the ephemeral nature of worldly life. Similarly, S. Rādhākrishnan, in his philosophical expositions, might see in this verse a profound psychological insight into human nature, suggesting that the search for the Self is the fundamental drive of human existence, leading to a life of purpose and fulfillment.