na tvahaṃ kāmayate rājyaṃ na ca devaripurāṅgamam् । athavā sarpaviṣasiddhyā vā'smi vañcito'dhikair ॥
“I do not covet the kingdom nor the enemy of the gods, or else I have been cheated by many snake-poison specialists.”
Structure
na - tvahaṃ - kāmayate - rājyaṃ - na - ca - devaripumāṅgamam - athavā - sarpaviṣasiddhyā - vā - asmi - vañcito - adhikair
na (not) tvahaṃ (I) kāmayate (desire) rājyaṃ (kingdom) na (not) ca (and) devaripumāṅgamam (god enemy form)athavā (or) sarpaviṣasiddhyā (snake poison success) vā (or) asmi (I am) vañcito (deceived) adhikair (by more)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmayate | kāmayate | verb | √kā · laṭ-present · third | desires |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devaripumāṅgamam | devaripumāṅgamam | compound | tatpuruṣa · "devaripumāṅgama + am" | son of the enemy of the gods (i.e., a demon) |
| athavā | athavā | indeclinable | — | or, otherwise |
| sarpaviṣasiddhyā | sarpaviṣasiddhyā | compound | tatpuruṣa · "sarpaviṣa + siddhyā" | by the success of snake-poison |
| vā | vā | indeclinable | — | or |
| asmi | asmi | verb | √as · laṭ-present · first | I am |
| vañcito | vañcito | verb | √vañc · past participle | deceived |
| adhikair | adhikair | noun | instrumental · plural · masculine | by more |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, when examined through the lens of non-dualism, reveals the futility of desiring worldly power or even divine status, as both are transitory and part of the illusionary realm of Maya. According to Shankara, the ultimate reality is Brahman, and the individual self (ātman) is not separate from it. Desires for kingdom or divine authority (devaripumāṅgamam) are manifestations of ajñāna, or ignorance, which veils the true nature of the self. In his commentary on the Brahma Sutras, Shankara emphasizes the importance of recognizing the illusoriness of the world and the fleeting nature of all earthly and heavenly accomplishments. Thus, this verse can be seen as pointing towards the brahman-ātman identity by highlighting the impermanence and insignificance of worldly and divine desires in the face of the eternal and unchanging nature of the ultimate reality. By transcending these desires, one can move closer to realizing the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Within the devotional context, this verse underscores the jīva's (individual soul) relationship with Īśvara (the supreme Lord) and the nature of genuine freedom. Ramanuja might interpret the speaker's renunciation of kingdom and divine authority as a reflection of the soul's innate longing for liberation from the cycle of birth and death, which is only achievable through devotion to and grace of the Lord. The 'cheating by many' could symbolize the misleading influences of the world that distract the soul from its true purpose. Madhva, on the other hand, might emphasize the concept of 'svatantra' (independence) of the Lord, suggesting that true power and authority rest solely with Īśvara, and any perceived power or authority in the world is but a pale reflection or even an illusion. This verse thus invites the devotee to seek a deeper connection with the divine, recognizing the futility of worldly ambitions in the pursuit of spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): In contemporary terms, this verse speaks to the universal human quest for meaning and fulfillment beyond the mundane. Swami Vivekananda, in his lectures on practical Vedānta, often emphasized the importance of self-realization and the dangers of being deluded by external allurements. The 'kingdom' and 'enemy of the gods' can be seen as symbolic of the external validation and power struggles that we often mistakenly believe will bring us happiness. The concept of being 'cheated by many snake-poison specialists' can be interpreted as the ways in which societal pressures, media, and our own desires deceive us into chasing after temporary and ultimately unsatisfying goals. Vivekananda would likely encourage individuals to look inward, to recognize their true nature and potential, and to strive for a life of service and self-realization, unencumbered by the burdens of ego and ambition. This verse, therefore, offers a timeless message of self-awareness and the pursuit of a deeper, more authentic existence.