na hi deho dehasya pitā na pitā na janayitā na ca svayam । na dātā nāyam ātmā na cendriyāṇa ca tebhyah.
“The body is not the father or generator of the body, nor is it the self, nor are the senses, nor is any of them the giver.”
Structure
na hi deho dehasya pitā na pitā na janayitā na ca svayam na dātā nāyam ātmā na ca indriyāṇi na ca tebhyaḥ
dehasya (of the body) deho (body) pitā (father) na hi (not indeed) pitā (a father) na (not) janayitā (the procreator) na (not) ca (and) svayam (itself) na (not) dātā (a donor) na (not) āyam (this) ātmā (Self) na (not) ca (and) indriyāṇi (the senses) na (not) ca (and) tebhyaḥ (from them)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| deho | deho | noun | nominative · singular · masculine | body |
| dehasya | dehasya | noun | genitive · singular · masculine | of the body |
| pitā | pitā | noun | nominative · singular · masculine | father |
| na | na | indeclinable | — | not |
| pitā | pitā | noun | nominative · singular · masculine | father (repeated for emphasis) |
| na | na | indeclinable | — | not |
| janayitā | janayitā | noun | nominative · singular · masculine | begetter |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| svayam | svayam | indeclinable | — | self |
| na | na | indeclinable | — | not |
| dātā | dātā | noun | nominative · singular · masculine | giver |
| nāyam | nāyam | compound | dvandva · "na ayam" | not this |
| ātmā | ātmā | noun | nominative · singular · masculine | self |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| indriyāṇi | indriyāṇi | noun | nominative · plural · neuter | senses |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| tebhyah | tebhyah | pronoun | dative/ablative · plural · masculine | from them |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reality by negating the independent existence of the body, senses, and the ego. Shankara, in his commentary on the Muṇḍakopaniṣad, interprets this verse as pointing to the ultimate reality, Brahman, which is beyond human comprehension. He argues that the body, being a product of Brahman, cannot be the giver or generator of itself, thereby establishing the dependence of all phenomena on the ultimate reality. This verse, therefore, supports the Advaita doctrine of the identity of Brahman and Ātman, highlighting that the true self is not the body or the senses but the all-pervading consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the distinction between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasūtra, would likely interpret this verse as affirming the dependence of the jīva on Īśvara for its very existence. The body and senses, being mere instruments, cannot generate or sustain themselves without the sanction of the Supreme. This understanding underscores the devotional aspect of the Vaiṣṇava tradition, where the recognition of one's limitation and the omnipotence of Īśvara fosters a deeper sense of devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upaniṣads, would likely interpret this verse as a call to recognize the transcendent nature of the self beyond the limitations of the body and senses. He would emphasize the practical application of this understanding in achieving a more profound sense of unity and purpose in life. Similarly, S. Radhakrishnan, in his writings on Indian philosophy, highlights the universal relevance of such verses in fostering a holistic worldview that integrates the individual with the cosmos. This verse, therefore, serves as a reminder of the inherent potential within each individual to transcend mundane attachments and realize a higher, universal consciousness.