na tvahaṁ kāmaye rājyaṁ na svargo nāpi mokṣaḥ । na cāhaṁ pārvatīyasya karavāṇi kadacana ॥ 209 ॥
“I do not desire kingdom, nor heaven, nor liberation; and I shall never do it for the son of Pārvatī.”
Structure
na - tvahaṁ - kāmaye - rājyaṁ - na - svargo - nāpi - mokṣaḥ - na - ca - ahaṁ - pārva-tīyasya - karavāṇi - kada-cana
ahaṁ (I) na (not) kāmaye (desire) rājyaṁ (kingdom)na (not) svargo (heaven) nāpi (nor) mokṣaḥ (liberation)na (not) ca (and) ahaṁ (I) karavāṇi (will do) pārva-tīyasya (for the son of Parvatī) kada-cana (at any time)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṁ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| svargo | svargo | noun | nominative · singular · neuter | heaven |
| nāpi | nāpi | indeclinable | — | nor |
| mokṣaḥ | mokṣaḥ | noun | nominative · singular · masculine | liberation |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| ahaṁ | ahaṁ | pronoun | nominative · singular · neuter | I |
| pārva-tīyasya | pārva-tīyasya | compound | tatpuruṣa · "pārvatīya + tasya" | of Pārvatīya (Śiva) |
| karavāṇi | karavāṇi | verb | √kṛ · liṅ-optative · first | will do |
| kada-cana | kada-cana | indeclinable | — | ever, at any time |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is a quintessential expression of the non-dual philosophy, where the speaker renounces all desires, including those for kingdom, heaven, and liberation. This aligns with Shankara's commentary on the Brahmasutra (III.3.26), which emphasizes the futility of desiring anything other than Brahman. The speaker's rejection of desires is a means to reveal the ultimate reality of Brahman-ātman identity. Shankara's reasoning, as seen in his commentary on the Taittiriya Upanishad (II.1.1), underscores that true freedom lies not in attaining worldly or heavenly pleasures but in realizing the Self. This verse, in essence, underscores the non-dualistic view that all distinctions, including those between the individual self and the ultimate reality, are ultimately illusory. By negating all desires, the speaker points towards the realization of this ultimate identity, echoing Shankara's teachings on the path to self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse can be seen as an expression of the devotee's singular focus on their relationship with the divine, in this case, possibly the son of Pārvatī, who could be interpreted in certain contexts as a form of Śiva, and by extension, the supreme being. Ramanuja, in his Śrī Bhāṣya (II.3.42), discusses the importance of bhakti (devotion) as a means to attain liberation, emphasizing the loving surrender to God. This verse might suggest that true devotion involves renouncing all worldly and other-worldly desires, focusing solely on the divine. Madhva, in his commentary on the Bhagavad Gita (18.66), highlights the concept of sarva-samārpaṇa, or total surrender, which aligns with the speaker's attitude of renunciation. However, the Vaiṣṇava tradition would likely interpret this renunciation as a form of devotion, underscoring the jīva's (individual's) dependence on and love for Īśvara (God), indicating a path of devotion rather than mere non-dual realization.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message of universal applicability - the importance of transcending desires and attachments. Swami Vivekānanda, in his lecture 'The Powers of the Mind' (Complete Works, Vol. 3), emphasizes the need to control and understand the mind to achieve true freedom. The speaker's renunciation of desires, including those for liberation, suggests a practical application of non-attachment in everyday life. Radhakrishnan, in his book 'Indian Philosophy' (Vol. II), discusses the concept of mokṣa (liberation) in the context of achieving human dignity and freedom through the realization of one's true nature. This verse, in the context of Neo-Vedānta, could be seen as urging individuals to look beyond external or material achievements and instead focus on inner growth and self-realization, reflecting a universal and practical application of Vedāntic principles to contemporary life, encouraging individuals to cultivate a sense of detachment and seek fulfillment in spiritual growth.