na tu dehalābheṇa tena rājasamastam
“Not by the gain of the body did he attain the sixth state like a king”
Structure
na tu deha-lābheṇa tena rāja-samas-tam
tena (by that) deha-lābheṇa (gain of the body) na tu (not indeed) rāja-samas-tam (equal to kingship)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| deha | deha | noun | instrumental · singular · masculine | body |
| lābheṇa | lābheṇa | noun | instrumental · singular · masculine | by means of obtaining |
| tena | tena | pronoun | instrumental · singular · masculine | by him |
| rāja | rāja | noun | nominative · singular · masculine | king |
| samastam | samaṣṭam | noun | nominative · singular · neuter | entirety, all |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa underscores the non-dual (Advaita) interpretation of the ultimate reality. Shankara, in his commentary on the Brahma Sutras, emphasizes that the true Self (Ātman) is not bound by the limitations of the physical body. The phrase 'na tu dehalābheṇa' (not by the gain of the body) points to the distinction between the ephemeral, illusory nature of bodily achievements and the eternal, unchanging essence of the Self. This aligns with Shankara's reasoning in his commentary on the Taittiriya Upanishad, where he discusses the five sheaths (koshas) that veil the true nature of the Ātman. The verse suggests that one cannot attain the highest state (rājasamastam) through bodily or material means, hinting at the identity of Brahman and Ātman, where true fulfillment and liberation are achieved through the realization of this non-dual essence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, this verse can be seen as highlighting the dependence of the jīva (individual self) on Īśvara (the Supreme Lord). Rāmānuja, in his Gīta Bhāshya, emphasizes the importance of devotion and surrender to the Lord for achieving the highest goal. The phrase 'rājasamastam' can be interpreted as a state of being that is in harmony with the divine will, achievable not through personal effort alone but through grace and devotion. This verse, in the context of the Rāmāyaṇa, underscores Rāma's role as the embodiment of dharma and the ideal king, who, through his selfless actions and devotion, exemplifies the path to achieving a state similar to that of a king (rāja) in spiritual terms, emphasizing the jīva-Īśvara relationship in Vaiṣṇava philosophy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, when viewed through the lens of Neo-Vedānta, offers a profound message relevant to contemporary life. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of looking beyond the material and the physical for true fulfillment. The phrase 'na tu dehalābheṇa' resonates with Vivekānanda's call to rise above the mundane and seek the eternal. In his speech 'The Real Nature of the Soul' from the Complete Works, Vivekānanda discusses the distinction between the body and the soul, highlighting the invincibility and immortality of the latter. This verse from the Rāmāyaṇa serves as a reminder of the universal quest for transcendence and the pursuit of a higher state of being, which is accessible through self-realization and spiritual growth, principles that are at the heart of Neo-Vedānta's appeal to modern spirituality and personal development.