na tvahaṁ kāmaye rājyaṁ na ca mokṣaṁ na punyataḥ
“I do not desire kingdom, nor liberation, nor virtue.”
Structure
na tvahaṁ kāmaye rājyaṁ na ca mokṣaṁ na punyataḥ
na (not) tvahaṁ (I) kāmaye (desire) rājyaṁ (kingdom),na (not) ca (and) mokṣaṁ (liberation) na (not) punyataḥ (from doing good deeds)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṁ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mokṣaṁ | mokṣaṁ | noun | accusative · singular · masculine | liberation |
| na | na | indeclinable | — | not |
| punyataḥ | punyataḥ | indeclinable | — | from righteousness |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the speaker explicitly rejects desires for kingdom, liberation, and virtue, underscoring the concept of vairagya or detachment. According to Shankara's reasoning in the Taittiriya Upanishad, such rejection is necessary for realizing the ultimate reality of Brahman. The verse points to the identity of brahman and ātman by implying that true fulfillment lies beyond the realm of worldly desires and even the concept of liberation, which is still a form of limitation. Shankara would argued that the individual self must transcend these finite goals to realize its true nature as the infinite, unbounded Brahman. This verse, in the context of Advaita Vedanta, signifies the path towards self-realization, where the seeker must let go of all desires, including the desire for spiritual liberation, to attain the understanding of the non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The rejection of desires for kingdom, liberation, and virtue in this verse can be seen through the lens of bhakti or devotion. For Ramanuja, the emphasis would be on the surrender of all personal desires to the will of Īśvara (the Supreme Lord). This verse could illustrate the state of mind of a devotee who, having realized the futility of worldly pursuits and even the pursuit of moksha (liberation) as a personal goal, now seeks only to serve and please the Lord. In the context of Madhva's Dvaita Vedanta, the rejection could signify the jīva's (individual soul's) recognition of its inherent dependence on Īśvara, moving towards a relationship of service and devotion. Both Ramanuja and Madhva would interpret this verse as pointing towards a devotional path where personal desires are transcended for a deeper connection with the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda would likely interpret this verse as a call to action, emphasizing the practical application of detachment in everyday life. He would argue that the renunciation of desires for kingdom, liberation, and virtue is not about abandoning worldly responsibilities but about transforming one's perspective. According to Vivekananda, true strength and freedom come from within, and desires only weaken the mind. In his lectures, he often emphasized the importance of self-control and the dangers of desire, citing this verse as an illustration of the necessity to go beyond personal ambitions for the greater good. Radhakrishnan, in a similar vein, would focus on the universal relevance of this verse, seeing it as a message of universal love and service, where the individual, freed from personal desires, can work selflessly for the benefit of humanity, thus realizing a higher form of existence.