na tasya kāryaṃ na kriyā vidyate | asti nāsti ca tasyaivaṃ dṛṣṭā tasya dṛṣṭiḥ ॥
“For him there is neither action nor work; he is not seen to exist nor not to exist; his vision is of the Ultimate Reality.”
Structure
na tasya kāryaṃ na kriyā vidyate | asti nāsti ca tasya evaṁ dṛṣṭā tasya dṛṣṭiḥ
tasya(of Him)kāryaṃ(any) workna(not)vidyate(exists)na(and not)kriyā(any) action)asti(there is)nāsti(and there is not)ca(also)tasya(of Him)evaṁ(such)dṛṣṭā(a vision)dṛṣṭiḥ(is the vision)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| kāryaṃ | kāryaṁ | noun | nominative · singular · neuter | work to be done |
| na | na | indeclinable | — | not |
| kriyā | kriyā | noun | nominative · singular · feminine | action |
| vidyate | vidyate | verb | √vid · present · third | there is |
| asti | asti | verb | √as · present · third | there is |
| nāsti | nāsti | verb | √as · present · third | there is not |
| ca | ca | indeclinable | — | and |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| evaṃ | evaṁ | indeclinable | — | thus |
| dṛṣṭā | dṛṣṭā | noun | nominative · singular · feminine | seen |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| dṛṣṭiḥ | dṛṣṭiḥ | noun | nominative · singular · feminine | vision |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence, where the ultimate reality transcends all actions and existence. Shankara, in his commentary on the Kaṭhopaniṣad, interprets this as the state of the Self (Ātman) that is beyond the bounds of human comprehension, existing beyond existence and non-existence. The phrase 'he is not seen to exist nor not to exist' signifies the limitations of language in describing the Absolute. This points to the brahman-ātman identity, where the individual self is ultimately the same as the universal reality. Shankara's reasoning, as seen in his Bhāṣya, emphasizes that such a realization liberates one from the cycle of birth and death, leading to a state of true understanding and peace.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, highlights the dependence of the jīva on Īśvara for its very existence and liberation. The phrase 'his vision is of the Ultimate Reality' suggests a direct, personal experience of God, which is the ultimate goal of devotion. Madhvācārya, in his commentary, emphasizes the distinction between the jīva and Īśvara, yet both agree that this verse teaches the soul to strive for a vision of the Ultimate, which is the essence of devotional practice and the path to mokṣa.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to transcend the mundane and seek the ultimate truth. In his 'Lectures from Colombo to Almora', he emphasizes the practical application of realizing one's true nature beyond the limitations of worldly existence. This realization, he argues, is not merely philosophical but has the power to transform one's life and the world at large. S. Rādhākrishnan, in his 'Indian Philosophy', sees this verse as symbolizing the human quest for meaning and purpose. He argues that the 'Ultimate Reality' represents a universal aspiration that goes beyond sectarian or religious divides, speaking to the deepest longing of humanity for connection and understanding. This verse, in the Neo-Vedānta perspective, invites individuals to seek a higher truth that unifies and uplifts.