na tasya kāryaṁ na karma kāṇḍaṁ nā kāṇḍo na cādvitīyo na bahulaḥ
“Of It there is neither action nor a division of action, neither a part nor a multitude, nor any second.”
Structure
na tasya kāryaṁ na karma kāṇḍaṁ nā kāṇḍo na ca advitīyo na bahulaḥ
na (not) tasya (of That) kāryaṁ (a doing or a thing to be done) na (not) karma (action) kāṇḍaṁ (section or part) nā (not) kāṇḍo (section or part) na (not) ca (and) advitīyo (second or another) na (not) bahulaḥ (many or numerous)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| kāryaṁ | kāryaṁ | noun | nominative · singular · neuter | anything to be done |
| na | na | indeclinable | — | not |
| karma | karma | noun | nominative · singular · neuter | action |
| kāṇḍaṁ | kāṇḍaṁ | noun | nominative · singular · neuter | section/part |
| nā | nā | indeclinable | — | not |
| kāṇḍo | kāṇḍo | noun | nominative · singular · masculine | section/part |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| advitīyo | advitīyo | adjective | — | without a second |
| na | na | indeclinable | — | not |
| bahulaḥ | bahulaḥ | adjective | — | many, numerous |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of Brahman, negating any concept of action, division, or multiplicity. Shankara, in his commentary on the Kaṭhopaniṣad, emphasizes that the ultimate reality is beyond human comprehension, devoid of attributes or actions. The phrase 'na tasya kāryaṁ na karma kāṇḍaṁ' reinforces the idea that Brahman is not bound by the limitations of karma or the physical world. This negation serves to highlight the unity of Brahman and Ātman, where the individual self is not separate from the ultimate reality. As Shankara notes, the goal of the Upaniṣads is to reveal this unity, and verses like this one guide the seeker towards realizing the identity of Brahman and Ātman, transcending the dualistic perceptions of the world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of 'apṛthaktva,' or inseparability, between the jīva and Īśvara. This verse, with its negation of action, division, and multiplicity, points to the ultimate unity and interconnectedness of all existence under the umbrella of Īśvara's sovereignty. The phrase 'na cādvitīyo na bahulaḥ' underscores the uniqueness and oneness of Īśvara, suggesting that all apparent multiplicity is a manifestation of His will. This reading encourages a devotional approach, where the individual recognizes and surrenders to the divine, acknowledging the non-dual relationship between the self and the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse speaks to the universal human aspiration for unity and transcendence. Swami Vivekānanda, in his lectures on Vedānta, often emphasizes the practical application of non-dualism in everyday life, encouraging individuals to look beyond the ephemeral and the mundane. The negations in this verse serve as a reminder of the limitations of our conceptual frameworks and the futility of seeking fulfillment in external actions or possessions. Vivekānanda would likely interpret 'na tasya kāryaṁ na karma kāṇḍaṁ' as an invitation to introspection and self-realization, recognizing that true fulfillment and unity can only be achieved by transcending the bounds of the ego and the external world. This approach resonates with contemporary concerns for personal growth, harmony with nature, and global unity, suggesting a universal relevance and applicability of the Upaniṣadic wisdom.