na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vittaśrīḥ । na ca matsaramātmasthaṃ kaḥ paśyed dvayor mama ॥
“I do not desire kingdom, nor do I desire wealth or love; who amongst the two of us would harbour envy?”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaṃ - na - vittaśrīḥ - na - ca - matsaram - ātmasthaṃ - kaḥ - paśyed - dvayor - mama
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) mohaṃ (attachment) na (not) vittaśrīḥ (wealth and prosperity) na (not) ca (and) matsaram (envy) ātmasthaṃ (in my heart) kaḥ (who) paśyed (sees) dvayor (between two) mama (my)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohaṃ | mohaṃ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| vittāśrīḥ | vittāśrīḥ | noun | accusative · singular · feminine | wealth and prosperity |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| matsaram | matsaram | noun | accusative · singular · masculine | envy |
| ātmasthaṃ | ātmasthaṃ | compound | tatpuruṣa · "ātman + stha" | in oneself |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| paśyed | paśyed | verb | √paś · liṅ-optative · third | may see |
| dvayor | dvayor | noun | genitive · dual · neuter | of two |
| mama | mama | pronoun | genitive · singular | my |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vittaśrīḥ, underscores the fundamental non-duality of existence by negating the desires for kingdom, wealth, and love. Shankara, in his commentary on the Brahmasūtra, emphasizes that the ultimate reality, Brahman, is beyond human desires and dualistic perceptions. The phrase kaḥ paśyed dvayor mama suggests that, in the state of Self-realization, the distinctions between subject and object, or between the individual self (jīva) and the ultimate reality (Brahman), dissolve. This dissolution is in line with Shankara's exposition of the mahāvākya 'Tat tvam asi' (You are That), where the identity between the individual self and the ultimate reality is asserted, leading to a profound understanding that transcends worldly desires and dualistic thinking.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition reads this verse as an expression of devotion and surrender to the divine. Rāmānujācārya, in his Śrī Bhāṣya, highlights the importance of cultivating a sense of detachment from worldly possessions and desires, as a means to focus on the love and service of God. The statement na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vittaśrīḥ reflects the jīva's (individual self) longing for liberation from the cycle of birth and death, and the recognition that true fulfillment can only be achieved through devotion to Īśvara (the Lord). The question kaḥ paśyed dvayor mama is seen as an inquiry into the nature of the relationship between the jīva and Īśvara, where the jīva seeks to understand its role in the grand scheme of creation and its dependence on the divine will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to rise above the petty desires and egoistic tendencies that plague human existence. In his lectures and writings, Vivekānanda often emphasized the importance of Self-realization and the need to transcend the limitations of the individual ego. The phrase na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vittaśrīḥ is seen as a declaration of independence from the bondage of worldly desires, which he viewed as an essential step towards achieving true freedom and harmony. S. Radhakrishnan, in his philosophical works, further elaborates on this idea by highlighting the universal applicability of this verse, suggesting that the quest for meaning and fulfillment is not limited to material achievements but lies in the discovery of one's true nature and the cultivation of a sense of inner peace and wisdom.