na tvahaṁ kāmaye rājyaṁ na ca mokṣo na punyāni । kāmaye'smi yadgrāhyaṁ yena sarvamidaṁ śreyaḥ ॥
“I do not desire a kingdom, nor liberation, nor punya; I desire only that which, by taking, all this would be good.”
Structure
na - tvahaṁ - kāmaye - rājyaṁ - na - ca - mokṣo - na - punyāni - | kāmaye'smi - yad - grāhyaṁ - yena - sarvam - idam - śreyaḥ
ahaṁ (I) na (not) kāmaye (desire) rājyaṁ (kingdom), na (not) ca (and) mokṣo (liberation), na (not) punyāni (good deeds)ahaṁ (I) kāmaye'smi (desire) yad (what) grāhyaṁ (should be accepted) yena (by which) sarvam (all) idam (this) śreyaḥ (is better)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṁ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you and I, but more accurately here 'I' with emphasis |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mokṣo | mokṣo | noun | nominative · singular · masculine | liberation |
| na | na | indeclinable | — | not |
| punyāni | punyāni | noun | accusative · plural · neuter | good deeds, virtuous acts |
| kāmaye'smi | kāmaye'smi | verb | √kām · laṭ-present · first | I desire |
| yad | yad | pronoun | accusative · singular · neuter | what, which |
| grāhyaṁ | grāhyaṁ | noun | accusative · singular · neuter | to be taken, received |
| yena | yena | pronoun | instrumental · singular · masculine | by which |
| sarvam | sarvam | noun | accusative · singular · neuter | all |
| idaṁ | idaṁ | pronoun | accusative · singular · neuter | this |
| śreyaḥ | śreyaḥ | noun | nominative · singular · neuter | the best, good |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse points to the non-dual reality, where the ultimate goal is not to achieve a specific state like mokṣa, but to realize one's true nature as brahman. Shankara's commentary on the Brahmasūtras (III.3.27) explains that the individual self (jīva) is not a separate entity, but an illusion (māyā) that veils the ultimate reality (brahman). The phrase 'yadgrāhyaṁ yena sarvamidaṁ śreyaḥ' suggests that the ultimate goal is to realize this identity, and in doing so, all else becomes good. This reading emphasizes the importance of self-inquiry (ātma-vicāra) and the rejection of worldly desires (vairāgya) to attain this understanding. The verse thus resonates with the Upaniṣadic dictum 'tat tvam asi' (Chāndogya Upaniṣad 6.8.7), where the individual self is identified with the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse highlights the importance of devotion (bhakti) and self-surrender (prapatti) to the Lord (Īśvara). Rāmānujācārya's commentary on the Bhagavad Gītā (18.66) emphasizes the idea that the individual self (jīva) should surrender all desires and aspirations to the Lord, and in return, receive His grace. The phrase 'kāmaye'smi yadgrāhyaṁ' suggests a longing for a direct experience of the Lord's presence, which is considered the ultimate goal. This reading emphasizes the importance of cultivating a personal relationship with the Lord, and recognizing one's dependence on Him. Madhvācārya's commentary on the Mahābhārata (Śāntiparva 342.42) further highlights the idea that the Lord's grace is the ultimate means to attain liberation, and that this verse points to the jīva's inherent longing for union with the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application, as emphasized by Swami Vivekānanda in his lecture 'The Goal of Human Life' (Complete Works, Vol. 4, p. 341). Vivekānanda interprets the verse as a call to transcend worldly desires and aspirations, and to strive for a higher, more meaningful goal. The phrase 'yadgrāhyaṁ yena sarvamidaṁ śreyaḥ' suggests that this goal is not a personal or individual achievement, but a universal good that benefits all. S. Rādhākrishnan, in his book 'The Hindu View of Life' (p. 113), further emphasizes the importance of integrating the individual's aspirations with the well-being of the community and the world at large. This reading highlights the relevance of the verse to contemporary life, where individuals are encouraged to look beyond personal gains and strive for a more altruistic and harmonious existence.