na tvahaṃ kāmaye rājyaṃ nāpi mohayatāṃ vaśam । anicchann e ca devasya vaśe kiṃ nu mama jīvitam ॥ 155
“I do not desire kingship, nor do I wish to be under the control of those who are infatuated; if I am not desirous, then why should I be under the control of Providence?”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - mohayatāṃ - vaśam - anicchann - e - ca - devasya - vaśe - kiṃ - nu - mama - jīvitam
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom),nāpi (nor) mohayatāṃ (of those who are infatuated) vaśam (control),anicchann (not desiring) e (even) ca (and) devasya (of God) vaśe (in control) kiṃ (what) nu (indeed) mama (my) jīvitam (life is)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I, but here used as 'I' in a more emphatic manner |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor, not even |
| mohayatāṃ | mohayatāṃ | verb | √moh · laṇ-past · third | who/which beguiles |
| vaśam | vaśam | noun | accusative · singular · masculine | control |
| anicchann | anicchann | verb | √an + icch · participle | not desiring |
| e | e | indeclinable | — | and |
| ca | ca | indeclinable | — | and |
| devasya | devasya | noun | genitive · singular · masculine | of God |
| vaśe | vaśe | noun | locative · singular · masculine | in the control |
| kiṃ | kiṃ | pronoun | nominative · singular · neuter | what |
| nu | nu | indeclinable | — | indeed, surely |
| mama | mama | pronoun | genitive · singular · masculine | my |
| jīvitam | jīvitam | noun | nominative · singular · neuter | life |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality by pointing to the futility of desiring external objects or states, such as kingship, when the true nature of the self (ātman) is already identical with the ultimate reality (Brahman). Shankara's commentary on the Brahma Sutras emphasizes the concept of 'anichcha' or non-desire as a means to realize this identity. The verse's mention of not being under the control of those who are infatuated or even Providence itself hints at the idea that the individual self, once aware of its true nature, is not bound by the whims of the external world or even divine forces. This non-dual reading encourages the seeker to look inward for liberation, rather than seeking external validations or powers.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through Ramanuja's visishtadvaita, interprets this verse as an expression of the jīva's (individual soul's) dependence on Īśvara (the Lord) while emphasizing the importance of selfless devotion. The jīva's desire for independence from external control, including that of the Lord, is seen as a form of pride that needs to be surrendered. Ramanuja might argue that true freedom lies not in independence from Īśvara but in surrendering one's ego and desires to the will of the Lord, achieving a state of 'prapatti' or self-surrender. This verse, therefore, calls for a devotional approach to spiritual life, where the jīva acknowledges its limitations and seeks refuge in the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on practical Vedanta, often emphasized the universal applicability of Vedantic principles in everyday life. This verse, from a modern perspective, can be seen as a call to individual freedom and autonomy, encouraging one to question the external forces that control our lives, whether they be societal, political, or even our own infatuations. Vivekananda might interpret the desire for kingship or control as symbolic of our deeper longing for self-realization and inner strength. The verse's message of non-desire and questioning the need for external control resonates with contemporary themes of personal freedom, self-empowerment, and the pursuit of one's true potential, unencumbered by external expectations or internal biases.