na tvahaṃ kāmaye rājyaṃ na svargo nāpi muktiḥ । mama tvadṛśaḥ śiṣyo 'stu yaḥ śāstrārthe pravartate ॥
“I do not desire kingdom, nor heaven, nor liberation; may my pupil, like you, be one who engages in the meaning of the śāstras.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - muktiḥ - mama - tvadṛśaḥ - śiṣyo - 'stu - yaḥ - śāstrārthe - pravartate
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (not) svargo (heaven) nāpi (nor) muktiḥ (liberation) mama (my) tvadṛśaḥ (like you) śiṣyo (student) 'stu (let be) yaḥ (who) śāstrārthe (for the sake of the scriptures) pravartate (engages)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you I, I you (emphatic) |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| svargo | svargo | noun | nominative · singular · masculine | heaven, paradise |
| nāpi | nāpi | indeclinable | — | nor, not at all |
| muktiḥ | muktiḥ | noun | nominative · singular · feminine | liberation, release |
| mama | mama | indeclinable | — | my, of me |
| tvadṛśaḥ | tvadṛśaḥ | adjective | — | like you, similar to you |
| śiṣyo | śiṣyo | noun | nominative · singular · masculine | disciple, pupil |
| 'stu | 'stu | indeclinable | — | let it be, may it be |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who, which |
| śāstrārthe | śāstrārthe | compound | karmadhāraya · "śāstra + arthena" | for the sake of the treatise, for the purpose of the scripture |
| pravartate | pravartate | verb | √vart · laṭ-present · third | he undertakes, he begins |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence of reality, pointing to the identity of brahman and ātman. Shankara's reasoning on related passages emphasizes the illusoriness of the world (māyā) and the liberation that comes from realizing one's true nature (ātman). In the context of this verse, the rejection of kingdom, heaven, and liberation as desires indicates a transcendence of the mundane and a focus on the pursuit of knowledge (śāstrārthe) that reveals the ultimate reality. The desire for a pupil like the one described, who engages in the meaning of the śāstras, suggests a lineage of knowledge seekers rather than power or spiritual attainment seekers, aligning with Shankara's emphasis on knowledge (jñāna) as the path to liberation. The identity of the pupil with the teacher (tvadṛśaḥ) further suggests a non-dual perspective where the distinctions between teacher, pupil, and the ultimate reality dissolve.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya would likely interpret the rejection of desires for kingdom, heaven, and liberation as a demonstration of selfless devotion (prapatti), where the individual surrenders all personal desires to the will of the Lord. The desire for a pupil who engages in the meaning of the śāstras suggests a deepening of one's understanding of the divine and one's place in the world, underscoring the importance of knowledge (jñāna) in devotion (bhakti). Madhvācārya, emphasizing the difference between the Lord and the souls, would see this verse as a call to recognize one's dependence on the Lord and the necessity of scriptural knowledge to understand this relationship. Both perspectives within Vaiṣṇavism emphasize the role of scripture and devotion in achieving a meaningful relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would view this verse as a call to practical action and service, rooted in a deep understanding of the scriptures. He believed in the potential of every individual to realize their divine nature and to work towards the upliftment of society. This verse, with its emphasis on the pursuit of knowledge and the guidance of a pupil, resonates with Vivekānanda's vision of educating and empowering individuals to become forces for positive change. S. Radhākrishnan, focusing on the universal aspects of Vedānta, would interpret this verse as highlighting the importance of education and self-realization in achieving a more harmonious and equitable world. Both thinkers connect the message of this verse to the broader human experience, emphasizing the pursuit of knowledge, service, and self-realization as core principles for personal and societal transformation. This approach bridges traditional philosophical thought with contemporary concerns and aspirations.