na tvahaṃ kāmaye rājānaṃ na ca devarathaṃ dhanam । na candrāṃ na ca vāyuṃ vṛṣaṃ nāpsujātaṃ mṛgam ॥ 5 ॥
“I do not desire a king, nor a chariot, nor wealth, nor the moon, nor the wind, nor a bull, nor a deer born in the water.”
Structure
na - tvahaṃ - kāmaye - rājānaṃ - na - ca - devarathaṃ - dhanam - na - candrāṃ - na - ca - vāyuṃ - vṛṣaṃ - na - āpsujātaṃ - mṛgam
na (not) tvahaṃ (I) kāmaye (desire) rājānaṃ (a king) na (not) ca (and) devaratham (a chariot of the gods) dhanam (wealth) na (not) candrām (the moon) na (not) ca (and) vāyuṃ (the wind) vṛṣaṃ (a bull) na (not) āpsujātam (born from the ocean) mṛgam (a deer)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I |
| kāmaye | kāmaye | verb | √kā · laṭ-present · first | I desire |
| rājānaṃ | rājānaṃ | noun | accusative · singular · masculine | a king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devarathaṃ | devarathaṃ | noun | accusative · singular · masculine | the chariot of the gods |
| dhanam | dhanam | noun | accusative · singular · neuter | wealth |
| na | na | indeclinable | — | not |
| candrāṃ | candrāṃ | noun | accusative · singular · feminine | the moon |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| vāyuṃ | vāyuṃ | noun | accusative · singular · masculine | the wind |
| vṛṣaṃ | vṛṣaṃ | noun | accusative · singular · masculine | a bull |
| na | na | indeclinable | — | not |
| āpsujātaṃ | āpsujātaṃ | noun | accusative · singular · masculine | water-born, an appellation of Varuṇa |
| mṛgam | mṛgam | noun | accusative · singular · masculine | a deer |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in underscoring the non-dualistic philosophy of Advaita Vedānta. The rejection of desires for worldly things like a king, chariot, wealth, moon, wind, bull, and deer born in water symbolizes the renunciation of worldly attachments, which is a crucial step towards realizing the ultimate truth of Brahman. According to Shankara, the verse suggests that true freedom and bliss can only be attained when one transcends the limitations of the empirical world and realizes the identity of the individual self (ātman) with the universal self (Brahman). In his commentary on the Brahma Sutras, Shankara emphasizes that the knowledge of Brahman is not achieved through the fulfillment of desires but through the cessation of desires. This verse, therefore, points to the path of detachment and self-inquiry, leading to the understanding of the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of bhakti, or devotion to a personal deity. Ramanuja, for instance, might see the rejection of worldly desires as a prerequisite for devoting oneself fully to the service of Īśvara (the Lord). The verse can be seen as an expression of surrender, where the individual renounces all worldly ambitions to focus solely on the love and service of God. In this reading, the line 'I do not desire a king, nor a chariot, nor wealth' signifies a detachment from worldly power and wealth, indicating a preference for a relationship with the divine over any earthly gain. Madhva, with his emphasis on the difference between the individual self and God, would likely interpret this verse as a statement of the jīva's (individual self's) dependence on Īśvara, highlighting the need for the jīva to seek refuge in God, renouncing all other desires and ambitions.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, key figures in Neo-Vedānta, would likely interpret this verse in a universal and practical light, applicable to contemporary life. Vivekananda, known for his emphasis on the potential of the human spirit, might view this verse as a call to rise above petty desires and ambitions, to strive for something greater. He would likely argue that the renunciation of worldly desires is not about rejecting the world but about transcending its limitations to realize one's true potential. Radhakrishnan, focusing on the harmony between the individual and the universe, would probably interpret this verse as an expression of the human quest for a deeper, more meaningful connection with the world and oneself. Both thinkers would connect this verse to the pursuit of self-realization and the cultivation of a broader, universal consciousness, emphasizing the importance of detachment, self-control, and the pursuit of knowledge as means to achieve a fulfilling and purposeful life.