kāma eṣa krodhaś ca nāhaṁ kaścid api eva
“This is lust and this is anger; I do not have any of these.”
Structure
kāmaḥ eṣaḥ krodhaḥ ca nāhaṁ kaścid api eva
kāmaḥ (desire) eṣaḥ (this) krodhaḥ (anger) ca (and) nāhaṁ (not I) kaścid (anyone) api (also) eva (indeed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| kāmaḥ | kāmaḥ | noun | nominative · singular · masculine | desire |
| eṣaḥ | eṣaḥ | pronoun | nominative · singular · masculine | this |
| krodhaḥ | krodhaḥ | noun | nominative · singular · masculine | anger |
| ca | ca | indeclinable | — | and |
| nāhaṁ | nāhaṁ | compound | dvandva · "na + aham" | I do not |
| kaścid | kaścid | pronoun | nominative · singular · masculine | anyone |
| api | api | indeclinable | — | even |
| eva | eva | indeclinable | — | indeed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, kāma eṣa krodhaś ca nāhaṁ kaścid api eva, underscores the non-dual nature of reality by negating the identification of the Self (Ātman) with ephemeral emotions such as lust and anger. Shankara's commentary on the Bhagavad Gītā, particularly on this verse, emphasizes that the Self is beyond these mundane feelings, suggesting a disidentification from the vrittis (whirlpools) of the mind. In the context of Advaita Vedānta, this points to the ultimate reality of Brahman, where the individual self (jīva) and the universal Self (Ātman) are one. By recognizing that 'I am not' these emotions, one approaches the understanding of the brahman-ātman identity, a key concept in Advaita philosophy, leading to liberation from the cycle of birth and death (samsāra). This verse, in Shankara's view, serves as a reminder of the necessity to transcend the worldly attachments and aversions, thereby realizing one's true nature as pure consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lens of Rāmānujācārya and Madhvācārya, interprets this verse as a call to devotees to recognize the distinctions between their essential being (jīva) and the fleeting influences of kāma (lust) and krodha (anger). Ramanuja, emphasizing the importance of bhakti (devotion), sees this verse as a reminder that true devotion to Īśvara (the Supreme Lord) involves a surrender of one's ego and emotional turmoil, allowing the devotee to realize their inherent nature as a servant of the Lord. Madhva, from a Dvaita perspective, interprets the negation of 'I am not' these emotions as a means to affirm the distinct identity of the self and the Lord, emphasizing the relationship between jīva and Īśvara as one of dependence and surrender. This interpretation underlines the devotional path, where the recognition of one's true nature leads to a deeper relationship with the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, key figures in Neo-Vedānta, interpret this verse in a universal and practical light, focusing on its applicability to modern life. Vivekananda, in his lectures, often emphasized the importance of self-control and the recognition of one's true nature beyond the flux of emotions. He saw this verse as a call to action, encouraging individuals to rise above the petty influences of lust and anger, realizing their inner strength and potential. Radhakrishnan, with his philosophical approach, views this verse as an affirmation of human dignity, suggesting that the essence of human nature is not found in base emotions but in a higher, rational, and spiritual consciousness. Both thinkers connect this verse to contemporary life, emphasizing the need for self-awareness, emotional intelligence, and a broader understanding of human nature, thereby underscoring the relevance of ancient wisdom in modern times.