na tvahaṃ kāmaye rājānaṃ na ca devariṣad-gaṇān । na brāhmaṇo na vaiśyo na śūdro nāyam anekalān ॥
“I do not desire a king, nor a god, nor a Brahmin, nor a Vaishya, nor a Shudra, nor many men.”
Structure
na - tvahaṃ - kāmaye - rājānaṃ - na - ca - devariṣat - gaṇān - na - brāhmaṇo - na - vaiśyo - na - śūdro - nāyam - anekalān
na (not) tvahaṃ (I) kāmaye (desire) rājānaṃ (kings),na (not) ca (and) devariṣat (of divine sages) gaṇān (groups),na (not) brāhmaṇo (Brahmins),na (not) vaiśyo (Vaishyas),na (not) śūdro (Shudras),nāyam (nor I) anekalān (many)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kam · laṭ-present · first | I desire |
| rājānaṃ | rājānaṁ | noun | accusative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devariṣat | devariṣat | compound | dvandva · "devānāṁ ca ṛṣīṇāṁ ca" | gods and sages |
| gaṇān | gaṇān | noun | accusative · plural · masculine | groups |
| na | na | indeclinable | — | not |
| brāhmaṇo | brāhmaṇo | noun | nominative · singular · masculine | Brahmin |
| na | na | indeclinable | — | not |
| vaiśyo | vaiśyo | noun | nominative · singular · masculine | Vaishya |
| na | na | indeclinable | — | not |
| śūdro | śūdro | noun | nominative · singular · masculine | Shudra |
| nāyam | nāyam | indeclinable | — | nor this |
| anekalān | anekalān | noun | accusative · plural · masculine | many, various |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse aligns with the non-dual perspective by emphasizing the irrelevance of external distinctions such as king, god, Brahmin, Vaishya, or Shudra. Shankara's commentary on the Brahma Sutras (BS 1.1.5) highlights that ultimate reality, Brahman, is beyond all such distinctions, pointing towards the unity of existence. This verse, by negating the desire for these external identities, subtly points the seeker towards the interior, towards the Self (ātman), which is ultimately not different from Brahman. The non-dual reading encourages the seeker to look beyond societal hierarchies and divine intermediaries, focusing instead on realizing the inherent unity and identity of the individual self with the universal Brahman. Through this negation, the path to self-realization is hinted at, where the distinctions of the world are transcended, and the unity of all existence is realized.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the devotional context, this verse can be seen as an expression of detachment from worldly and even divine relationships, emphasizing the singular focus on the ultimate reality, Īśvara. Ramanuja's commentary on the Gita (BG 3.30) suggests that the performance of actions without desire for their fruits is a means to achieve liberation, which aligns with the sentiment of not desiring worldly or divine positions. The verse, in this light, underscores the idea that even the desire for proximity to gods or the aspiration for high social status is a form of bondage, distracting from the central pursuit of loving devotion to the Supreme Lord. Madhva's Dvaita philosophy might interpret this as a call to recognize the inherent distinction between the jīva (individual soul) and Īśvara, while still emphasizing the need to focus on Īśvara for liberation, highlighting the importance of devotion over worldly aspirations.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on practical Vedanta, emphasized the need to look beyond external markers of identity and status, focusing instead on the development of the inner self. This verse resonates with his calls for a universal and practical application of Vedantic principles, where the emphasis is on personal growth and self-realization rather than external achievements. Vivekananda, in his speech 'The Message of Vedanta' (Complete Works, Vol. 3), underscored the importance of recognizing the divinity within every being, transcending social and religious barriers. Similarly, S. Radhakrishnan, in his philosophical works, highlights the universal relevance of such verses, arguing that true freedom and happiness come from realizing one's true nature, beyond the confines of societal roles or expectations. This universal and practical application encourages contemporary seekers to engage in introspection, seeking fulfillment and meaning through the realization of their inner selves, rather than external validation.