tadvai tatsarvam . yat prāṇaḥ prāṇati . tena prāṇena ātmā prāṇati . nāyam ātmā na prāṇati . nityaḥ sarvagataḥ .
“That is verily all; what breathes is prāṇa; the ātman breathes by that prāṇa; this ātman does not breathe; it is eternal and all-pervading.”
Structure
tad vai tat sarvam, yat prāṇaḥ prāṇati, tena prāṇena ātmā prāṇati, nāyam ātmā na prāṇati, nityaḥ sarva-gataḥ
tad vai (that indeed) sarvam (all) yat (which) prāṇaḥ (life-force) prāṇati (breathes) tena (by that) prāṇena (life-force) ātmā (the Self) prāṇati (lives) nāyam (not) ātmā (the Self) na (not) prāṇati (breathes) nityaḥ (eternal) sarva-gataḥ (all-pervading)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| vai | vai | indeclinable | — | indeed, surely |
| tat | tat | pronoun | nominative · neuter singular · neuter | that |
| sarvam | sarvam | noun | nominative · neuter singular · neuter | all, everything |
| yat | yat | pronoun | nominative · neuter singular · neuter | what, which |
| prāṇaḥ | prāṇaḥ | noun | nominative · masculine singular · masculine | breath, life force |
| prāṇati | prāṇati | verb | √prāṇ · present · third | breathes, lives |
| tena | tena | pronoun | instrumental · masculine singular · masculine | with that, by that |
| prāṇena | prāṇena | noun | instrumental · masculine singular · masculine | with the breath, with the life force |
| ātmā | ātmā | noun | nominative · masculine singular · masculine | self, spirit |
| prāṇati | prāṇati | verb | √prāṇ · present · third | breathes, lives |
| nāyam | nāyam | indeclinable|pronoun | — | not this |
| ātmā | ātmā | noun | nominative · masculine singular · masculine | self, spirit |
| na | na | indeclinable | — | not |
| prāṇati | prāṇati | verb | √prāṇ · present · third | breathes, lives |
| nityaḥ | nityaḥ | noun | nominative · masculine singular · masculine | constant, eternal |
| sarva-gataḥ | sarva-gataḥ | compound | bahuvrīhi · "sarvagam gatah" | all-pervading, omnipresent |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Praśnopaniṣad underscores the non-dual nature of reality, emphasizing that the ultimate truth, Brahman, is the essence of all existence. Śaṅkarācārya, in his commentary on the Upaniṣads, interprets 'tadvai tatsarvam' as affirming the identity of Brahman with the universe, suggesting that what breathes, or prāṇa, is an aspect of this ultimate reality. The ātman, or the individual self, breathes by virtue of this prāṇa, yet the ātman itself does not breathe, indicating its transcendence and eternity. This interpretation aligns with Śaṅkarācārya's reasoning in the Brahmasūtrabhāṣya, where he argues for the ultimate identity of Brahman and ātman, highlighting the illusory nature of the world of distinctions. Thus, this verse points to the brahman-ātman identity, central to Advaita Vedānta's philosophy of non-dualism.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lens of Rāmānujācārya and Madhvācārya, views this verse as an affirmation of the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary, might interpret 'tena prāṇena ātmā prāṇati' as indicating that the jīva's existence and vitality are dependent on the Supreme Lord's prāṇa, emphasizing a doctrine of dependence and devotion. Madhvācārya, on the other hand, could see 'nāyam ātmā na prāṇati' as underscoring the inherent distinction between the jīva and Īśvara, with the jīva being eternally dependent on the Lord for its existence and spiritual illumination. This devotional reading stresses the importance of recognizing one's dependence on the divine and cultivating a relationship of surrender and love.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, would likely interpret this verse in the context of universal and practical applicability. Vivekānanda might see 'tadvai tatsarvam' as a call to recognize the unity underlying all existence, encouraging individuals to transcend the narrow boundaries of the ego and realize their connection to the cosmos. Radhakrishnan, in his philosophical writings, could argue that 'nityaḥ sarvagataḥ' signifies the eternal and all-pervading nature of the ultimate reality, which is not just a metaphysical concept but a living, experiential truth that can be realized through spiritual practice and self-inquiry. This modern interpretation highlights the relevance of the Upaniṣadic wisdom to contemporary life, emphasizing personal transformation, global harmony, and the pursuit of spiritual growth in everyday existence.