na tvahaṃ kāmaye rājā na ca devari kopitaḥ
“I do not desire to be a king, nor am I enraged like a co-wife.”
Structure
na - tvahaṃ - kāmaye - rājā - na - ca - devari - kopitaḥ
tvahaṃ (I) rājā (king) kāmaye (desire to be) na (not) devari (in the harem) kopitaḥ (being enraged) ca (and) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājā | rājā | noun | nominative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devari | devārī | noun | accusative · singular · feminine | goddess |
| kopitaḥ | kopitaḥ | verb | √kup · past participle · third | being enraged |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the speaker disclaims any desire for kingship or the emotions associated with rivalry, symbolizing the renunciation of worldly attachments and desires inherent in the non-dual (Advaita) path. Śaṅkarācārya would likely interpret 'na tvahaṃ kāmaye rājā' as an expression of detachment from worldly power, echoing his commentary on the Bhagavad Gītā where he emphasizes the importance of vairāgya (detachment) in realizing the ultimate truth. The phrase 'na ca devari kopitaḥ' suggests freedom from the emotional bondage that comes with worldly relations, leading to the understanding of the self (ātman) as distinct from worldly roles and emotions, ultimately pointing towards the realization of the brahman-ātman identity, where the individual self is seen as not separate from the ultimate reality (Brahman). This detachment is crucial in the journey towards self-realization, as it allows the seeker to focus on the inner quest for truth, unencumbered by external desires or emotional turmoil.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse might see the rejection of kingship and the avoidance of rivalry as emblematic of the devotee's (bhakta's) humility and dedication to the service of the Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahmasūtra, discusses the concept of 'prapatti' or surrender, which involves complete dependence on and devotion to God, akin to the speaker's rejection of worldly ambition and emotional entanglement. The statement reflects a desire to be free from worldly attachments and the ego's influence, seeking instead a relationship with the divine that is based on love, trust, and service. Madhvācārya, emphasizing the difference between the soul (jīva) and God (Īśvara), might view this verse as an expression of the jīva's longing to be free from the samsāric cycle, achieving this through devotion and surrender to the will of Īśvara, thus illustrating the core Vaiṣṇava principle of dependence on God's grace for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, when seen through the lens of Neo-Vedānta, highlights the universal principles of self-discovery and the pursuit of the higher self. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of renouncing worldly desires and focusing on the inner quest for truth and self-realization. He might view 'na tvahaṃ kāmaye rājā' as a declaration of independence from the allurements of power and prestige, choosing instead the path of self-discovery and service to humanity. S. Radhakrishnan, discussing the relevance of Vedāntic principles in modern life, could interpret 'na ca devari kopitaḥ' as a call to emotional intelligence and inner peace, where one transcends petty rivalries and emotions, striving for a state of harmony and balance within oneself and with the world. This verse, therefore, offers a practical wisdom for contemporary life: the importance of humility, emotional balance, and the pursuit of inner fulfillment over external validation.