na tu tena mahārājan kṛtā kacid api hāniḥ
“No harm at all was done by him to the great king.”
Structure
na tu tena mahārājan kṛtā kacid api hāniḥ
tena (by him) mahārājan (great king) na (not) kṛtā (made) kacid (any) api (also) hāniḥ (loss)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| tena | tena | pronoun | instrumental · singular · masculine | by him |
| mahārājan | mahārājan | noun | accusative · singular · masculine | great king |
| kṛtā | kṛtā | verb | √kṛ · past participle · third | done |
| kacid | kacid | indeclinable | — | any, some |
| api | api | indeclinable | — | also, too |
| hāniḥ | hāniḥ | noun | nominative · singular · masculine | loss, harm |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Brahmasūtras, Shankara discusses the concept of nāmarūpa, or the illusion of name and form. This verse, na tu tena mahārājan kṛtā kacid api hāniḥ, suggests that no harm was done to the great king. Shankara would likely interpret this as an example of the ultimately illusory nature of harm and suffering. The Mahārājan, as a symbol of the supreme self, remains untouched by the fleeting events of the world. This reading points to the identity of Brahman and Ātman, where the ultimate reality is beyond the reach of worldly harm. Shankara's non-dualistic interpretation underscores the idea that true harm can only occur at the level of the ego, not at the level of the ultimate self. By extension, this verse invites the reader to contemplate the nature of reality and the self, encouraging a deeper understanding of the distinction between the ephemeral world and the eternal, unchanging Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, a key figure in the Vaiṣṇava tradition, would likely interpret this verse as an example of the Lord's grace and protection towards his devotees. The phrase 'no harm was done' underscores the idea that the Lord's devotees are always under his care and protection. In his Śrībhāṣya, Rāmānujācārya discusses the concept of prapatti, or self-surrender, as a means of attaining the Lord's grace. This verse can be seen as an illustration of the benefits of prapatti, where the devotee, represented by the Mahārājan, is shielded from harm due to their devotion to the Lord. Madhvācārya, on the other hand, might interpret this verse as an example of the Lord's independence and sovereignty, where he alone determines the fate of his devotees. Both interpretations highlight the central role of the Lord in the Vaiṣṇava tradition and the importance of devotion and surrender in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in the modern interpretation of Vedānta, would likely see this verse as an expression of the universal principle of non-violence and harmlessness. In his lecture 'The Message of Vivekānanda', he emphasizes the importance of ahimsā, or non-harming, as a central tenet of spiritual practice. This verse, na tu tena mahārājan kṛtā kacid api hāniḥ, can be seen as an illustration of this principle in action, where no harm is done to the great king, representing the ideal of non-violence and compassion. S. Rādhākrishnan, another prominent modern interpreter of Vedānta, might view this verse as an example of the importance of self-control and detachment in achieving inner peace and harmony. In his book 'The Principle of Upaniṣads', Rādhākrishnan discusses the concept of vairāgya, or detachment, as a means of attaining spiritual liberation. This verse can be seen as an expression of this ideal, where the absence of harm or violence is a natural consequence of a life lived in accordance with the principles of non-attachment and self-control.