na tvahaṃ kāmaye rājā na ca rājyaṃ na dhanaṃ dhanam । mamaikaṃ manasā harṣaṃ yatsattvenapari pālase ॥
“I do not desire to be a king, nor do I desire a kingdom or wealth; my only joy is that you protect me with your presence.”
Structure
na - tvahaṃ - kāmaye - rājā - na - ca - rājyaṃ - na - dhanaṃ - dhanam - mama - ekaṃ - manasā - harṣaṃ - yat - sattva - enapari - pālase
na (not) tvahaṃ (I) kāmaye (desire) rājā (to be a king)na (not) ca (and) rājyaṃ (kingdom) na (not) dhanaṃ (wealth) dhanam (wealth)mama (my) ekaṃ (only) manasā (in mind) harṣaṃ (joy) yat (which) sattva (you) ena (by) paripālase (protect)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājā | rājā | noun | nominative · singular · masculine | king |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not, no |
| dhanaṃ | dhanaṃ | noun | accusative · singular · neuter | wealth |
| dhanaṃ | dhanaṃ | noun | accusative · singular · neuter | wealth (emphasized) |
| mama | mama | pronoun | genitive · singular · masculine | my |
| ekaṃ | ekaṃ | noun | nominative · singular · neuter | one, only |
| manasā | manasā | noun | instrumental · singular · masculine | with the mind |
| harṣaṃ | harṣaṃ | noun | accusative · singular · masculine | happiness, joy |
| yat | yat | pronoun | nominative · singular · neuter | that, which |
| sattva | sattva | noun | instrumental · singular · masculine | by being, existence |
| enapari | enapari | compound | dvandva · "ena + apari" | therewith you protect |
| pālase | pālase | verb | √pāl · laṭ-present · second | you protect |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dualistic essence of ultimate reality, where the distinction between the self and the Other dissolves. In his commentary on the Brahmasūtra, Śaṅkara notes that the notion of 'I' and 'you' is transcended in the state of liberation. Here, the speaker's expression of joy in being protected by the other points to the understanding that, on a deeper level, there is no other, and thus, no need for external protection. The protection sought is, in fact, the realization of the ātman, which is the same as brahman. This verse, therefore, illustrates the Advaitic conception of reality, where all distinctions, including those of protector and protected, are sublated in the unity of existence. Śaṅkara's reasoning on similar verses suggests that such expressions of dependence are merely pedagogical devices to lead the seeker towards the ultimate truth of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse embodies the spirit of self-surrender and dependence on the divine, a central tenet of Vaiṣṇava theology. Rāmānujācārya, in his Śrī Bhāṣya, explains that the jīva's natural state is one of servitude to Īśvara, and true joy arises from recognizing and embracing this relationship. The speaker's joy in being protected reflects the Vaiṣṇava ideal of prapatti, or surrender, where the individual acknowledges their limitations and seeks refuge in the Lord. This verse illustrates the devotional path, where the love and protection of the divine are the ultimate goals, transcending worldly ambitions like kingship or wealth. Madhvācārya, in his commentaries, would likely emphasize the distinction between the independent Lord and the dependent jīva, highlighting the verse's affirmation of this fundamental relationship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse speaks to the universal human desire for security and happiness, which, according to Swami Vivekānanda, can only be truly fulfilled by realizing one's inner nature. In his lectures, Vivekānanda often emphasized the importance of self-reliance and the cultivation of inner strength, but also acknowledged the role of faith and trust in a higher power or principle. This verse, in its expression of joy in being protected, can be seen as an example of the healthy interplay between individual effort and the recognition of a larger, protective reality. Radhakrishnan, in his philosophical works, might interpret this verse as highlighting the balance between the individual's striving for autonomy and the acknowledgment of a universal, nurturing force that underlies all existence. Both thinkers would likely draw out the practical implications of this verse for contemporary life, emphasizing the importance of trust, self-awareness, and the pursuit of inner peace.