na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmnā. asti danturato nāma kaḥ paśyecca tam agrataḥ ॥ 250
“I do not desire kingdom, nor does kingdom have desire; what use is a crooked (or ugly) man, having a tooth, to one who sees him in front.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmnā - asti - danturato - nāma - kaḥ - paśyet - ca - tam - agrataḥ
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) kāmnā (with desire) rājyasya (of kingdom) asti (there is) danturato (a crooked person) nāma (named) kaḥ (who) paśyet (sees) ca (and) tam (that person) agrataḥ (in front)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmnā | kāmnā | noun | ablative · singular · masculine | from desire |
| asti | asti | verb | √as · present · third | there is |
| danturato | danturato | noun | nominative · singular · masculine | a fool |
| nāma | nāma | noun | nominative · singular · neuter | by name |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| paśyet | paśyet | verb | √paś · optative · third | may see |
| ca | ca | indeclinable | — | and |
| tam | tam | pronoun | accusative · singular | him |
| agrataḥ | agrataḥ | indeclinable | — | in front |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse points to the non-dual nature of reality, where the distinctions between the self (ātman) and the ultimate reality (brahman) are transcended. Shankara, in his commentary on the Brihadaranyaka Upanishad, emphasizes the importance of self-inquiry to realize the identity of the individual self with the ultimate reality. In the context of this verse, the rejection of kingdom and desire can be seen as a renunciation of the ego's attachments, leading to a direct experience of the self. The image of the crooked or ugly man, having a tooth, yet being seen in front, symbolizes the illusory nature of the world, which is ultimately sublated in the realization of the non-dual Self. This verse, therefore, underscores the central theme of Advaita Vedanta: the oneness of all existence, achievable through self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as emphasizing the importance of devotional surrender (prapatti) to the Lord. Rāmānujācārya, in his commentary on the Bhagavad Gita, highlights the relationship between the jīva (individual self) and Īśvara (the Lord), where the jīva's ultimate goal is to attain liberation through devotion and self-surrender. The rejection of kingdom and desire in this verse can be seen as a manifestation of the devotee's detachment from worldly attachments, allowing them to focus solely on the Lord. The image of the crooked or ugly man, having a tooth, yet being seen in front, may symbolize the Lord's acceptance of the devotee, despite their flaws, and His willingness to bestow grace upon them. This verse, therefore, underscores the Vaiṣṇava emphasis on the importance of bhakti and self-surrender in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upanishads, emphasizes the universal and practical application of this verse. The rejection of kingdom and desire can be seen as a call to re-evaluate one's priorities and values, focusing on the inner quest for self-realization and service to humanity. The image of the crooked or ugly man, having a tooth, yet being seen in front, symbolizes the importance of self-acceptance and acceptance of others, despite their flaws. This verse, therefore, underscores the importance of developing a sense of empathy, compassion, and tolerance, which are essential for building a harmonious and just society. As Rādhākrishnan notes, the message of the Upanishads, including this verse, is one of 'integral experience,' where the individual self is not isolated from the world, but is an integral part of it, and the pursuit of self-realization is inseparable from the pursuit of the well-being of all. This verse, thus, has a profound relevance to contemporary life, highlighting the need for a more holistic and inclusive approach to human existence.