tad viṣṇoḥ paramaṁ padaṁ manuṣāṇām api dṛṣṭādṛṣṭe tasyā nāsti deho deheṣu sarveṣu
“That is the highest abode of Viṣṇu, not seen but seen even by humans; He has no physical form, though He pervades all physical forms.”
Structure
tad viṣṇoḥ paramaṁ padaṁ manuṣāṇām api dṛṣṭa-adṛṣṭe tasyā nāsti deho deheṣu sarveṣu
tad (that) viṣṇoḥ (of Viṣṇu) paramaṁ (supreme) padaṁ (position) manuṣāṇām (of men) api (also) dṛṣṭa (seen) -adṛṣṭe (unseen) tasyā (that) nāsti (there is not) deho (a body) deheṣu (in bodies) sarveṣu (all)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tad | tad | pronoun | nominative · neuter singular · neuter | that |
| viṣṇoḥ | viṣṇoḥ | noun | genitive · singular · masculine | of Viṣṇu |
| paramaṁ | paramaṁ | adjective | — | highest |
| padaṁ | padaṁ | noun | nominative · neuter singular · neuter | position |
| manuṣāṇām | manuṣāṇām | noun | genitive · plural · masculine | of men |
| api | api | indeclinable | — | also |
| dṛṣṭa-adṛṣṭe | dṛṣṭa-adṛṣṭe | compound | dvandva · "dṛṣṭa ca adṛṣṭa ca" | seen and unseen |
| tasyā | tasyā | pronoun | ablative · singular · feminine | from it |
| nāsti | nāsti | verb | √as · present · third | there is not |
| deho | deho | noun | nominative · singular · masculine | body |
| deheṣu | deheṣu | noun | locative · plural · masculine | in bodies |
| sarveṣu | sarveṣu | adjective | — | all |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Praśnopaniṣad, Śaṅkarācārya interprets this verse as a direct pointer to the non-dual nature of reality, emphasizing that the 'highest abode of Viṣṇu' refers to the ultimate, unchanging essence that pervades all existence. He argues that the phrase 'not seen but seen even by humans' underscores the paradoxical nature of Brahman, which is beyond sensory perception yet can be intuited by the human mind. According to Śaṅkarācārya, this verse supports the brahman-ātman identity by showing that the ultimate reality, here symbolized as Viṣṇu, is formless yet omnipresent, echoing his commentary on the Taittirīya Upaniṣad where he states that 'the Self is hidden in the cave of the heart' and can be realized through self-inquiry.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Praśnopaniṣad, views this verse as affirming the personal aspect of the divine, where Viṣṇu, as the embodiment of Brahman, is both transcendent and immanent. He highlights that 'He has no physical form, though He pervades all physical forms' as indicative of the Lord's omnipresence and transcendence of material limitations. Rāmānujācārya interprets 'seen even by humans' as referring to the devotee's experience of the divine, emphasizing the accessibility of Īśvara to the jīva through devotion and grace. In contrast, Madhvācārya might stress the real distinction between the Lord and the souls, viewing this verse as underscoring the unique, incomprehensible nature of Viṣṇu's existence and presence in all beings.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical implications of Upaniṣadic teachings. Regarding this verse, he might interpret 'the highest abode of Viṣṇu' as symbolic of the ultimate goal of human evolution, where the individual realizes his true, divine nature. Vivekānanda would likely connect 'not seen but seen even by humans' with the idea that this realization is not a product of external senses but of inner perception and experience. He would encourage individuals to strive for this realization through self-discipline, service, and devotion, as he did in his speech 'The Common Bases of Hinduism', highlighting the unity and potential for self-realization inherent in all human beings. Rādhākrishnan, in his philosophical works, would further develop this idea, discussing how such realization unites the individual with the universal and leads to a life of service, compassion, and wisdom.