na tvevaitān mṛṣā kurute nānṛtaṁ kurute || 70 ||
“It does not indeed make these (promises) false, nor does it make anything untrue.”
Structure
na tu eva etān mṛṣā kurute na anṛtam kurute
na tu (not indeed) eva (indeed) etān (these) mṛṣā (falsehood) kurute (he does) na (not) anṛtam (untruth) kurute (he does)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| eva | eva | indeclinable | — | only, indeed |
| etān | etān | pronoun | accusative · plural · masculine | these |
| mṛṣā | mṛṣā | indeclinable | — | falsely |
| kurute | kurute | verb | √kṛ · present · third | does |
| na | na | indeclinable | — | not |
| anṛtam | anṛtam | noun | accusative · singular · neuter | falsehood |
| kurute | kurute | verb | √kṛ · present · third | does |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Kaṭhopaniṣad underscores the non-dual nature of reality, emphasizing that the ultimate truth, Brahman, does not make false promises nor does it utter untruths. Shankara, in his commentary on the Upaniṣads, highlights the importance of understanding the distinction between the absolute (paramārthika) and the relative (vyāvahārika) levels of reality. Here, the verse points to the absolute level, where Brahman, the ultimate reality, is beyond the realm of truth and falsehood, which are relative concepts. This understanding is crucial for realizing the identity of the individual self (ātman) with Brahman, the supreme reality. By negating the ideas of falsity and untruth, the verse propels the seeker towards the realization of the absolute truth, which is the essence of Advaita Vedānta. Shankara's reasoning on related passages, such as the Taittirīya Upaniṣad, further reinforces this non-dual interpretation, guiding the seeker towards the comprehension of the Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the loving relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary, emphasizes that the Lord's promises are always true and that He does not deceive His devotees. This verse reassures the devotee of the Lord's faithful nature, encouraging a deeper devotion and surrender. The relationship between the jīva and Īśvara is one of mutual love and trust, where the Lord guides the devotee towards the path of truth and righteousness. Madhvācārya, in his exposition, highlights the distinction between the Lord's dealings with the devotees and those with the non-devotees, underscoring the Lord's justice and mercy. This verse, in the Vaiṣṇava perspective, is a testament to the Lord's reliability and His commitment to the well-being of His devotees, fostering a sense of security and devotion in the heart of the believer.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures, often emphasized the practical application of Vedāntic principles in everyday life. This verse, in the context of Neo-Vedānta, is seen as a call to integrity and truthfulness. Vivekānanda stressed that the pursuit of truth and the rejection of falsehood are essential for personal and spiritual growth. The verse's message is universal, encouraging individuals to embody truth in their thoughts, words, and actions. S. Radhakrishnan, in his writings, further elaborates on the significance of this verse in the context of modern life, highlighting the need for honesty and transparency in interpersonal relationships and societal dealings. The verse serves as a reminder of the importance of ethics and morality, guiding individuals towards a path of righteousness and contributing to the creation of a more just and truthful society. By applying the principles of this verse, individuals can cultivate a deeper sense of self-awareness, leading to a more authentic and meaningful life, which is the core of the Neo-Vedāntic philosophy.