Na tvahaṃ kāmaye rājyaṃ na ca mohaḥ priyān prati. Nityaṃ parokṣeṣu dṛṣṭiḥ suvṛttaṃ ca samāhitam.
“I do not desire kingdom, nor is there attachment to dear ones; always the sight (of mine) is on unseen things and good conduct is well-established.”
Structure
Na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaḥ - priyān - prati - Nityaṃ - parokṣeṣu - dṛṣṭiḥ - suvṛttaṃ - ca - samāhitam
Ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom), na (not) ca (and) mohaḥ (attachment) prati (towards) priyān (beloved ones).Nityaṃ (always) parokṣeṣu (in the distant future/in distant or unseen realms) dṛṣṭiḥ (vision/aim) me (my) suvṛttaṃ (good behaviour/well-rounded approach) ca (and) samāhitam (is focused/aimed).
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tvahaṃ | Tvaḥ | pronoun | nominative · singular | you |
| kāmaye | Kāmaye | verb | √kam · laṭ-present · first | I desire |
| rājyaṃ | Rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | Na | indeclinable | — | not |
| ca | Ca | indeclinable | — | and |
| mohaḥ | Mohaḥ | noun | nominative · singular · masculine | delusion |
| priyān | Priyān | noun | accusative · plural · masculine | dear ones |
| prati | Prati | indeclinable | — | towards |
| Nityaṃ | Nityaṃ | indeclinable | — | always |
| parokṣeṣu | Parokṣeṣu | noun | locative · plural · masculine | in hidden things |
| dṛṣṭiḥ | Dṛṣṭiḥ | noun | nominative · singular · feminine | sight |
| suvṛttaṃ | Suvṛttaṃ | noun | accusative · singular · neuter | good conduct |
| ca | Ca | indeclinable | — | and |
| samāhitam | Samāhitam | noun | accusative · singular · neuter | collectedness |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the individual self (jīva) transcends worldly desires and attachments. Shankara's commentary on the Brahma Sūtras (BS 1.1.1) explains that the ultimate reality, Brahman, is beyond human comprehension. The verse 'Na tvahaṃ kāmaye rājyaṃ na ca mohaḥ priyān prati' illustrates the state of a person who has realized the futility of worldly desires and has turned his attention to the unseen, eternal reality. The phrase 'parokṣeṣu dṛṣṭiḥ' suggests that the individual has developed a vision that looks beyond the manifest world, towards the unmanifest, absolute reality. This vision is a result of the establishment of good conduct (suvṛttaṃ), which is a means to realize the identity of the individual self with the ultimate reality, Brahman.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā (BG 12.13-14), explains that the devotee's love for God (Īśvara) is the primary driving force behind the renunciation of worldly attachments. The verse 'Na tvahaṃ kāmaye rājyaṃ na ca mohaḥ priyān prati' illustrates the selfless love of the devotee, who has transcended worldly desires and attachments, and has dedicated himself to the service of the Lord. The phrase 'nityaṃ parokṣeṣu dṛṣṭiḥ' suggests that the devotee's vision is always focused on the Lord, who is beyond human comprehension. The establishment of good conduct (suvṛttaṃ) is seen as a means to cultivate selfless love and devotion to the Lord, and to realize the relationship between the individual self (jīva) and the ultimate reality (Īśvara).
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lecture 'The Powers of the Mind' (CW 6: 247-248), explains that the human mind has the potential to transcend worldly desires and attachments, and to realize its true nature. The verse 'Na tvahaṃ kāmaye rājyaṃ na ca mohaḥ priyān prati' illustrates the state of a person who has realized this potential, and has turned his attention to the higher, spiritual reality. The phrase 'parokṣeṣu dṛṣṭiḥ' suggests that the individual has developed a vision that looks beyond the manifest world, towards the unmanifest, absolute reality. This vision is a result of the establishment of good conduct (suvṛttaṃ), which is a means to cultivate self-awareness, self-discipline, and self-realization. As S. Rādhākrishnan notes in his 'Indian Philosophy' (Vol. 2: 339), this verse has a universal and practical application, as it reminds us that true fulfillment and happiness can only be achieved by transcending worldly desires and cultivating a higher, spiritual awareness.