Na tasya kāryaṃ nā kāraṇaṃ vidyate yasya janmanaḥ śreya ityeva nityam
“Of Him who is always beneficial, there is neither a cause nor an effect.”
Structure
Na tasya kāryaṃ nā kāraṇaṃ vidyate yasya janmanaḥ śreyaḥ ity eva nityam
Na (not) tasya (of that person) kāryaṃ (an effect) nā (or) kāraṇaṃ (a cause) vidyate (exists) yasya (of whom) janmanaḥ (from birth) śreyaḥ (the best) ity (thus) eva (indeed) nityam (always)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| kāryaṃ | kāryaṃ | noun | nominative · singular · neuter | duty |
| nā | nā | indeclinable | — | not |
| kāraṇaṃ | kāraṇaṃ | noun | nominative · singular · neuter | cause |
| vidyate | vidyate | verb | √vid · present · third | there is |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| janmanaḥ | janmanaḥ | noun | genitive · singular · masculine | of birth |
| śreyaḥ | śreyaḥ | noun | nominative · singular · neuter | the best |
| ity | iti | indeclinable | — | thus |
| eva | eva | indeclinable | — | indeed |
| nityam | nityam | noun | nominative · singular · neuter | always |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of ultimate reality, emphasizing that Brahman, the absolute, is beyond cause and effect. Shankara's commentary on the Muṇḍakopaniṣad highlights the idea that Brahman is not bound by the laws of causality, as it is the unchanging, all-pervading essence. The phrase 'na tasya kāryaṃ nā kāraṇaṃ vidyate' suggests that Brahman is not an effect of any prior cause, nor does it produce effects in the empirical sense. This reading points towards the identity of Brahman and Ātman, implying that the individual self, upon realizing its true nature, transcends the limitations of causal relationships, achieving liberation. In his Brahmasūtrabhāṣya, Shankara further elaborates on this concept, stating that Brahman's existence is not contingent upon any external factor, reinforcing the idea of its absolute, uncaused nature.
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 Śrībhāṣya, discusses the concept of 'śreyaḥ' or the ultimate good, which is attained through devotion to Īśvara. The absence of cause and effect in relation to Brahman signifies its independence and sovereignty. The jīva, on the other hand, is intimately connected with Īśvara, and their relationship is one of dependence. Madhvācārya, in his commentary on the Bhagavadgītā, emphasizes the importance of recognizing this dependence, highlighting the role of bhakti (devotion) in realizing one's true nature and achieving liberation. This verse, in the Vaiṣṇava perspective, underscores the jīva's striving for union with Īśvara, who is the embodiment of 'śreyaḥ' or the ultimate good.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds profound implications for contemporary life, as it points to the timeless and universal principles governing human existence. Swami Vivekānanda, in his lectures on the Upaniṣads, highlights the concept of the absolute as the ultimate reality that underlies all existence. The idea that there is neither cause nor effect in relation to this reality suggests its unchanging and all-pervading nature. Applying this principle to modern life, one can infer that true freedom and empowerment arise from realizing one's connection to this absolute reality. S. Rādhākrishnan, in his book 'The Principal Upaniṣads', emphasizes the practical application of this verse, stating that the recognition of the absolute as the ultimate good ('śreyaḥ') leads to a life of purpose and meaning. This verse, in the Neo-Vedānta perspective, serves as a reminder of the importance of cultivating a deeper understanding of oneself and the world, leading to a more harmonious and fulfilling existence.