na tvahaṃ kāmaye rājyān na ca rājyena jīvitam
“I do not desire kingdom, nor do I desire to live by means of kingdom.”
Structure
na - tvahaṃ - kāmaye - rājyān - na - ca - rājyena - jīvitam
ahaṃ (I) na (not) kāmaye (desire) rājyān (kingdom) na (not) ca (and) jīvitam (life) rājyena (by kingdom)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | I |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyān | rājyān | noun | accusative · plural · neuter | kingdoms |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyena | rājyena | noun | instrumental · singular · neuter | by a kingdom |
| jīvitam | jīvitam | noun | nominative · singular · neuter | life |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dualistic perspective of Advaita Vedānta, where the ultimate reality, Brahman, is beyond the realm of worldly attachments. According to Shankara, the desire for kingdom or wealth is a product of the ego, which veils the true nature of the self (Ātman). The rejection of such desires, as stated in this verse, is a step towards realizing the identity of Brahman and Ātman. In his commentary on the Brahma Sutras, Shankara emphasizes that the knowledge of Brahman leads to the understanding that the individual self is not separate from the ultimate reality. This verse, in essence, points to the detachment required for the pursuit of self-realization, echoing Shankara's advocacy for a life of renunciation and self-inquiry.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of devotion where the individual jīva (soul) recognizes its dependence on Īśvara (the Lord) and seeks not to accumulate power or wealth but to serve. Ramanuja's view on such verses emphasizes the bhakti aspect, where true freedom and joy lie in loving surrender to God, not in the acquisition of kingdoms. The rejection of worldly desires here aligns with the Vaiṣṇava concept of prapatti, or total surrender, where one gives up all desires for personal gain, recognizing that true fulfillment comes from serving the Lord. This surrender is a central theme in Vaiṣṇava theology, reflecting the relationship between the jīva and Īśvara as one of loving service and dependence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda interpreted such verses in the context of practical Vedanta, emphasizing the importance of selfless work and the pursuit of knowledge over personal gain. He saw the desire for kingdoms and wealth as barriers to spiritual growth and service to humanity. In his lectures, Vivekananda often referred to the need for detachment from worldly desires to achieve true freedom and to fulfill one's duty in society. This verse resonates with his call for individuals to look beyond personal ambitions and to strive for the common good. Similarly, Radhakrishnan highlighted the universal relevance of such teachings, stressing that the struggle against egoistic desires is a fundamental aspect of human existence, necessary for the realization of one's true potential and for contributing positively to the world.