na tvahaṁ kāmaye rājyaṁ na ca mohaṁ na vai dhanam
“I do not desire kingdom, nor do I desire wealth, nor do I desire worldly delusion.”
Structure
na - tvahaṁ - kāmaye - rājyaṁ - na - ca - mohaṁ - na - vai - dhanam
ahaṁ (I) na (not) kāmaye (desire) rājyaṁ (kingdom) na (and not) ca (also) mohaṁ (attachment) na (nor) vai (indeed) dhanam (wealth)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṁ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you and I, we |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| mohaṁ | mohaṁ | noun | accusative · singular · masculine | delusion, infatuation |
| na | na | indeclinable | — | not, no |
| vai | vai | indeclinable | — | indeed, truly |
| dhanam | dhanam | noun | accusative · singular · neuter | wealth, riches |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence of reality by negating the desire for fleeting worldly possessions such as kingdom, wealth, and delusion. According to Shankara, desires (kāma) are rooted in ignorance (avidyā) of one's true nature, which is brahman-ātman. The negation of desires (na kāmaye) points towards the realization of the identity between the individual self (ātman) and the ultimate reality (brahman). In his commentary on the Brahma Sutras, Shankara emphasizes that the renunciation of desires is a means to attain knowledge of the self, leading to liberation (mokṣa). This verse, in essence, directs the seeker towards introspection and self-inquiry, facilitating the understanding that true fulfillment lies not in external acquisitions but in the recognition of one's inherent divine nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of bhakti, emphasizing the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya's visiṣṭādvaita philosophy views the rejection of worldly desires as a prerequisite for cultivating devotion to God. The desire for kingdom, wealth, and worldly delusion is seen as an obstacle to achieving a pure and selfless love for God. By renouncing such desires, the devotee can focus on serving and loving God, ultimately leading to the attainment of eternal bliss in God's presence. Madhvācārya's dvaita philosophy also stresses the importance of recognizing the difference between the self and God, with the surrender of personal desires being a crucial step in acknowledging and worshiping God's supreme will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan offer a modern, universal interpretation of this verse, focusing on its practical applications for contemporary life. According to Vivekananda, the negation of desires for external possessions and worldly recognition is essential for cultivating inner strength and realizing one's potential. In his lectures, Vivekananda emphasizes that true freedom and happiness can only be achieved by transcending the limitations of the ego and the desires that bind us to the mundane world. Radhakrishnan extends this idea by arguing that the rejection of desires is not about asceticism but about redirecting one's energy towards constructive and meaningful pursuits that benefit humanity. This verse, in the context of modern life, encourages individuals to reevaluate their priorities, letting go of superficial ambitions and instead striving for a life of purpose, service, and spiritual growth.