na tvahaṃ kāmaye rājyaṃ na ca mokṣaṃ na putravat । asti mama yadi cchēyaṃ tadastu mayi dārvavat || 179 ||
“I do not desire sovereignty, nor liberation, nor a son; I wish only to be like a tree (self-sufficient and undisturbed).”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mokṣaṃ - na - putra-vat - asti - mama - yadi - icchā - cchēyaṃ - tad - astu - mayi - dārva-vat
na (no) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (no) ca (and) mokṣaṃ (liberation) na (no) putra-vat (son-hood) asti (there is) mama (to me) yadi (what) icchā (I desire) cchēyaṃ (that) tad (let it be) astu (as) mayi (to me) dārva-vat (like a fool)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmyate | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| mokṣaṃ | mokṣaṃ | noun | accusative · singular · masculine | liberation |
| na | na | indeclinable | — | not, no |
| putra-vat | putra-vat | compound | karmadhāraya · "putra-vat" | like a son |
| asti | asti | verb | √as · laṭ-present · third | there is |
| mama | mama | pronoun | genitive · singular · masculine | my |
| yadi | yadi | indeclinable | — | if |
| icchā | icchā | noun | nominative · singular · feminine | desire |
| cchēyaṃ | cchēyaṃ | noun | nominative · singular · neuter | better, preferable thing |
| tad | tad | pronoun | nominative · singular · neuter | that |
| astu | astu | verb | √as · liṅ-optative · third | let it be |
| mayi | mayi | pronoun | locative · singular · masculine | in me |
| dārva-vat | dārva-vat | compound | karmadhāraya · "dārva-vat" | like a piece of wood |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, pointing towards the ultimate identity of brahman and ātman. Śaṅkarācārya's commentary on the Brahma Sutras emphasizes the rejection of worldly desires as a means to realize this identity. The speaker's disinterest in sovereignty, liberation, or progeny reflects a detachment from the ephemeral, mirroring the sage's own detachment from worldly pursuits. By wishing to be like a tree, the speaker seeks a state of being that is self-sufficient and undisturbed, much like the unchanging and all-pervading brahman. In the Taittiriya Upanishad, Śaṅkarācārya explains that such a state is achievable through the realization of one's true nature, which is Satyam, Jnanam, Anantam Brahman. This verse, through its emphasis on self-sufficiency, nudges the seeker towards contemplating the eternal and unchanging essence within.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse centers on the concept of prapatti, or total surrender to the divine will. Rāmānujācārya, in his commentary on the Bhagavad Gita, highlights the importance of renouncing personal desires and ambitions in favor of dedicating oneself to the service of Īśvara. The speaker's refusal of sovereignty, liberation, or a son can be seen as a manifestation of this surrender, recognizing that true fulfillment comes not from worldly accomplishments but from devotion to the Divine. Madhvācārya, emphasizing the distinction between the individual self (jīva) and the Supreme (Īśvara), would likely view the speaker's wish to be like a tree as an expression of dependence on God's will, akin to a tree's dependence on the elements for its survival. This dependence is seen as a form of devotion, acknowledging that one's true nature and sustenance come from a higher power.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical application of Vedantic principles in everyday life, stressing self-reliance and inner strength. This verse's message of desiring to be like a tree, self-sufficient and undisturbed, resonates deeply with Vivekānanda's call for individuals to stand strong like mountains amidst life's turbulence. In his lectures on the Complete Works of Swami Vivekānanda, Volume 4, he highlights the importance of cultivating an inner peace that is not swayed by external events, much like a tree that weathers storms without being uprooted. Similarly, S. Rādhākrishnan, in his philosophical writings, underscores the universal relevance of such a stance, pointing out that true freedom and strength come from within. By wishing to emulate the tree's steadfastness, the speaker embodies the contemporary ideal of personal resilience and detachment, reflecting a profound understanding of the balance between worldly engagement and inner peace.