na tu eva indriyeṇa dṛṣṭam asti na ca eva pārśvaṃ astra-bhujaṃ śarīram / na tu eva upalabhyate hastena na pādena gṛhyate
“It is not seen by the senses, it does not have sides, nor arms, nor a body; it cannot be grasped by the hand, nor seized by the foot.”
Structure
na tu eva indriyeṇa dṛṣṭam asti na ca eva pārśvam astra-bhujaṃ śarīram na tu eva upalabhyate hastena na pādena gṛhyate
na (not) tu (indeed) eva (only) indriyeṇa (by the senses) dṛṣṭam (seen) asti (exists) na (not) ca (and) eva (indeed) pārśvam (side) astra-bhujaṃ (three arms) śarīram (body) na (not) tu (indeed) eva (only) upalabhyate (can be perceived) hastena (by hand) na (not) pādena (by foot) gṛhyate (can be grasped)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| eva | eva | indeclinable | — | only, indeed |
| indriyeṇa | indriyeṇa | noun | instrumental · singular · masculine | with the senses |
| dṛṣṭam | dṛṣṭam | verb | √dṛś · past participle | seen |
| asti | asti | verb | √as · present · third | is |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | only, indeed |
| pārśvam | pārśvam | noun | accusative · singular · neuter | side, flank |
| astra | astra | compound | bahuvrīhi · "astrāni bhujaḥ" | having arms like projectiles |
| bhujaṃ | bhujaṃ | noun | accusative · singular · masculine | arm |
| śarīram | śarīram | noun | accusative · singular · neuter | body |
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| eva | eva | indeclinable | — | only, indeed |
| upalabhyate | upalabhyate | verb | √labh · present passive | is perceived |
| hastena | hastena | noun | instrumental · singular · masculine | with the hand |
| na | na | indeclinable | — | not |
| pādena | pādena | noun | instrumental · singular · masculine | with the foot |
| gṛhyate | gṛhyate | verb | √gṛh · present passive | is taken |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Kaṭhopaniṣad underscores the non-dual nature of reality, emphasizing that the ultimate truth, Brahman, cannot be perceived by the senses or grasped by physical means. Shankara's commentary on this verse would likely highlight the distinction between the physical, empirical world and the transcendental reality that lies beyond. The phrase 'na tu eva indriyeṇa dṛṣṭam asti' reinforces the idea that Brahman is not an object of sensory perception, thereby pointing towards the identity of Brahman and Ātman, the individual self, which is the core of Advaita Vedānta's non-dualistic philosophy. By negating the possibility of sensing or touching the ultimate reality, the verse directs the seeker towards an inward, intuitive understanding of the self, aligning with Shankara's method of 'neti, neti' (not this, not that) to arrive at the comprehension of the true nature of Brahman-Ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, would interpret this verse as emphasizing the transcendence and majesty of Īśvara, the personal Lord. The inability to perceive or grasp the ultimate reality through senses or physical means underscores the infinite and incomprehensible nature of God. Rāmānuja might argue that while the verse seems to negate all attributes, it ultimately points to the necessity of approaching Īśvara through devotion (bhakti) and self-surrender (prapatti), as these are the means by which the jīva (individual soul) can experience the grace of Īśvara. The verse, in this context, highlights the relationship between the jīva and Īśvara, with the jīva's limitations serving as a reminder of the dependence on Īśvara's mercy for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures of Neo-Vedānta, would likely interpret this verse as a call to introspection and the realization of the universal self within. They would emphasize the practical application of this verse in contemporary life, urging individuals to look beyond the superficial, sensory world and to seek the deeper, eternal truth. Vivekānanda, in particular, might connect this verse to his ideals of service and the realization of the divine in all beings, suggesting that true understanding and connection with the ultimate reality come not through physical or sensory means but through selfless action and a unified vision of humanity. Radhakrishnan, with his focus on the synthesis of Eastern and Western philosophical thought, might further elaborate on how this verse reflects the universal quest for meaning and the transcendent, highlighting its relevance in a global, pluralistic context.