na tvahaṃ kāmaye rājyaṃ na ca rājyādikaṃ natam । mokṣādapi hi muktasya muktasya ca kāmanām ।
“I do not desire a kingdom, nor anything connected with a kingdom; nor do I desire even liberation; I am already free.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyādikaṃ - natam - mokṣād - api - hi - muktasya - muktasya - ca - kāmanām
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) rājyādikaṃ (such as kingdom) natam (like this)mokṣād (than liberation) api (even) hi (for) muktasya (of the liberated one) muktasya (of the liberated one) ca (and) kāmanām (desires)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | I |
| kāmaye | kāmaye | verb | √kām · prātipadika · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyādikaṃ | rājyādikaṃ | compound | karmadhāraya · "rājya ādi kaṃ" | and similar things to kingdom |
| natam | natam | indeclinable | — | bend, bow, prostrate oneself (not applicable here) or could be adverb 'not at all' |
| mokṣād | mokṣād | noun | ablative · singular · masculine | from liberation |
| api | api | indeclinable | — | also |
| hi | hi | indeclinable | — | for, indeed |
| muktasya | muktasya | noun | genitive · singular · masculine | of the liberated one |
| muktasya | muktasya | noun | genitive · singular · masculine | of the liberated one (second occurrence) |
| ca | ca | indeclinable | — | and |
| kāmanām | kāmanām | noun | genitive · plural · masculine | of desires |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse epitomizes the non-dual essence of reality. In his commentary on the Brahma Sutras, Shankara explains that the ultimate goal is not the attainment of liberation (moksha) but realizing one's true nature, which is already free. The statement 'I am already free' (muktasya ca kāmanām) underscores the idea that the Self (ātman) is never bound; it is the ignorance of this fact that creates the notion of bondage. This verse, therefore, points to the brahman-ātman identity, where the individual self recognizes its unity with the ultimate reality, Brahman. According to Shankara, this realization is not something to be achieved but is the natural state, echoing the phrase 'I am already free.' This perspective offers a profound insight into the nature of freedom and the self, urging the seeker to look beyond the dichotomies of desire and liberation, and instead, to embrace the timeless and spaceless essence that one truly is.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the devotee's ultimate desire, which transcends the desire for worldly power or even liberation. Rāmānujācārya would interpret 'I do not desire a kingdom' as a reflection of the devotee's detachment from worldly attachments, emphasizing the importance of devotion (bhakti) to Īśvara (the Lord). The statement 'nor do I desire even liberation' suggests that the ultimate goal is not mere liberation but a loving relationship with the Lord. This aligns with Rāmānuja's view of liberation as being in the service of the Lord, where the jīva (individual self) finds its fulfillment in loving devotion to Īśvara. Madhvācārya, on the other hand, might see this verse as underscoring the difference between the liberated and the bound, emphasizing that true freedom lies in recognizing one's dependence on and devotion to the Lord, thus fulfilling the natural inclination of the jīva towards Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message of freedom and self-realization that resonates deeply with modern thought. Swami Vivekānanda, in his lectures, often emphasized the importance of realizing one's true nature, which is beyond the limitations of the ego and worldly desires. He would interpret 'I am already free' as a call to recognize and express the innate freedom and potential that lies within every individual. This is not just a philosophical or metaphysical concept but a practical guide for living, encouraging individuals to shed the constraints of societal expectations and personal fears to find their true selves. Similarly, S. Radhakrishnan, in his philosophical writings, underscores the universal applicability of such verses, suggesting that they point to a reality that transcends specific traditions, speaking to the universal human quest for freedom, meaning, and fulfillment. Thus, this verse can be seen as a beacon of inspiration for contemporary life, urging individuals to seek their true freedom in the realization of their authentic selves.