na tvahaṃ kāmaye rājyaṃ na svargo nāpi mokṣoʾaham |anutpannoʾasmi kimutpannaḥ kimutpanna ucyate || 98 ||
“I do not desire kingdom, nor heaven, nor liberation; I have not been born, how then can I be said to have been born?”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - mokṣoʾ - aham - anutpannoʾ - asmi - kim - utpannaḥ - kim - utpanna - ucyate
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom), na (not) svargo (heaven) nāpi (nor) mokṣoʾ (liberation) aham (I), anutpannoʾ (unborn) asmi (am), kim (what) utpannaḥ (born) kim (what) utpanna (born) ucyate (is called)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + aham" | you and I, or even you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| svargo | svargo | noun | nominative · singular · masculine | heaven, paradise |
| nāpi | nāpi | indeclinable | — | not even, nor |
| mokṣoʾ | mokṣo | noun | nominative · singular · masculine | liberation, mokṣa |
| aham | ahaṃ | pronoun | nominative · singular · masculine | I, me |
| anutpannoʾ | anutpanno | verb | √tpṛ · participle | unborn, not produced |
| asmi | asmi | verb | √as · laṭ-present · first | I am |
| kim | kim | indeclinable | — | what, why |
| utpannaḥ | utpannaḥ | verb | √tpṛ · participle | born, produced |
| kim | kim | indeclinable | — | what, why |
| utpanna | utpanna | verb | √tpṛ · participle | born, produced |
| ucyate | ucyate | verb | √vac · laṭ-present · third | is called, is said |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the non-dual nature of reality, emphasizing the illusoriness of birth and the concept of individual self. Shankara's commentary on the Brahmasūtras (2.1.14) clarifies that the ultimate reality, Brahman, is untouched by the cycle of birth and death. The statement 'I have not been born' points to the immutable, unchanging essence of the ātman, which is ultimately identical with Brahman. The question 'how then can I be said to have been born?' underscores the paradox of attributing birth to an entity that transcends the temporal and causal framework. This verse thus propels the seeker towards the realization of the brahman-ātman identity, where the individual ego (jīva) is understood to be a mere appearance, not an independent reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya (2.1.14), while discussing the nature of the self, suggests that the jīva, though dependent on Īśvara, has an inherent, immutable essence. The desire for liberation (mokṣa) is essentially a desire to realize one's true, eternal nature, which is in a relationship of dependence with the Lord. The statement 'I do not desire kingdom, nor heaven, nor liberation' can be seen as an expression of detachment from worldly and heavenly pleasures, focusing instead on the love and service of the Lord. Madhvācārya, in his commentary, may emphasize the difference between the jīva and Īśvara, highlighting the jīva's journey towards liberation through devotion and knowledge.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on practical Vedānta, often emphasized the universal and practical applications of such verses. He would likely interpret this verse as a call to transcend the limitations of the ego and the cycles of birth and death, striving for the realization of one's true nature. The statement 'I have not been born' can be seen as a powerful affirmation of the timeless and spaceless essence of the human spirit. Rādhākrishnan, in his writings, might connect this verse to the contemporary human condition, emphasizing the need to look beyond the mundane aspirations of power, wealth, or even spiritual liberation, and instead, focus on the realization of the self and its place in the universe. This verse, in the context of modern life, encourages a deeper introspection and a search for meaning that transcends temporal boundaries.