na ca tṛpto na ca mohito na ca tasyāgraho raṇe
“He is neither satisfied nor deluded nor does he have a firm conviction in the battle.”
Structure
na ca - tṛpto - na ca - mohito - na ca - tasyā - agraho - raṇe
tasyā (of that person) na ca (not) tṛpto (satisfied) na ca (not) mohito (deluded) na ca (not) agraho (attachment) raṇe (in the battle)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| tṛpto | tṛpta | verb | √tṛp · past participle · third | satisfied |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohito | mohita | verb | √muh · past participle · third | deluded |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| tasyā | tasyā | pronoun | genitive · singular · feminine | of her |
| agraho | agraha | noun | nominative · singular · masculine | attachment |
| raṇe | raṇe | noun | locative · singular · masculine | in battle |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na ca tṛpto na ca mohito na ca tasyāgraho raṇe, underscores the importance of transcending the dualities of human experience, such as satisfaction and delusion, to attain the ultimate reality of Brahman. According to Shankara, the self (ātman) is not affected by external factors like battle, which symbolizes life's challenges. In his commentary on the Bhagavad Gītā (Chapter 2, Verse 56), Shankara emphasizes the need for the seeker to remain untouched by the dualities of pleasure and pain, victory and defeat, to realize the non-dual nature of Brahman-ātman. This verse highlights the necessity of cultivating detachment and equanimity in the midst of turbulent life circumstances, thereby facilitating the realization of the identity of the individual self (ātman) with the ultimate reality (Brahman). By doing so, one embodies the principle of non-duality, where all distinctions, including those implied by the concepts of satisfaction, delusion, and conviction, are transcended. Through this transcendence, one recognizes the true, unchanging essence that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita, this verse can be seen as emphasizing the nature of the jīva (individual soul) in relation to Īśvara (the Supreme Lord). Rāmānuja, in his commentary on the Bhagavad Gītā, focuses on the loving relationship between the jīva and Īśvara, where the jīva's ultimate goal is to serve and love Īśvara without attachment to personal gain or egoistic motives. The statement 'na ca tṛpto na ca mohito' suggests that the devotee must not be satisfied merely with worldly achievements nor deluded by ego, but rather, seek a higher satisfaction in serving the Lord. The phrase 'na ca tasyāgraho raṇe' implies that the true warrior of the Lord does not seek to grasp or possess but rather dedicates his actions to the divine, acting without the ego's influence. Madhva, from the Dvaita perspective, might interpret this verse as highlighting the distinction between the jīva and Īśvara, emphasizing the complete dependence of the jīva on Īśvara for liberation and the importance of maintaining a humble and devoted attitude towards the Lord in all actions.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse, with its call to transcend satisfaction, delusion, and the ego's grasp, resonates deeply with Vivekānanda's teachings on the importance of selfless work (nishkāma karma) and the cultivation of inner strength and detachment. In his speech 'The Ideal of a Universal Religion,' Vivekānanda advocates for a life of service and selflessness, untouched by personal motivations or desires for recognition, which aligns with the spirit of this verse. S. Radhakrishnan, focusing on the universal and ethical implications of Indian philosophy, would likely interpret this verse as a call to moral courage and integrity. He might argue that the verse underscores the importance of acting in the world without being driven by personal interests or biases, thereby embodying the ideals of justice, compassion, and truth in all our endeavors. This interpretation speaks to the contemporary need for ethical leadership and responsible citizenship, where individuals act not out of personal satisfaction or ego but out of a deeper commitment to the common good.