na tvahaṃ kāmaye rājyaṃ na vittam na samṛddhim। atha ca tvāṃ sukhī bhūtvā me kathaya kimabravīt॥
“I do not desire kingdom, nor wealth, nor prosperity; but you, having become happy, tell me, what did you say?”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - vittam - na - samṛddhim - atha - ca - tvāṃ - sukhī - bhūtvā - me - kathaya - kim - abravīt
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (not) vittam (wealth) na (not) samṛddhim (prosperity)atha (then) ca (and) tvāṃ (you) sukhī (happy) bhūtvā (having become) me (to me) kathaya (tell) kim (what) abravīt (you said)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| vittam | vittam | noun | accusative · singular · neuter | wealth |
| na | na | indeclinable | — | not |
| samṛddhim | samṛddhim | noun | accusative · singular · feminine | prosperity |
| atha | atha | indeclinable | — | then |
| ca | ca | indeclinable | — | and |
| tvāṃ | tvāṁ | pronoun | accusative · singular · masculine | you |
| sukhī | sukhī | adjective | — | happy |
| bhūtvā | bhūtvā | indeclinable | — | having become |
| me | me | pronoun | dative · singular · masculine | to me |
| kathaya | kathaya | noun | nominative · singular · masculine | speech |
| kim | kim | indeclinable | — | what |
| abravīt | abravīt | verb | √brū · liṅ-past · third | you said |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual self (ātman) is ultimately identical with the absolute reality (Brahman). Shankara's commentary on the Upanishads, such as the Taittiriya Upanishad, emphasizes the importance of recognizing one's true nature beyond ephemeral desires for kingdom, wealth, or prosperity. In this context, the speaker's disinterest in worldly possessions and their inquiry into the other's experience of happiness points towards the liberation from the cycle of desires and the realization of the ātman-Brahman identity. The emphasis on 'sukhī bhūtvā' (having become happy) highlights the state of inner fulfillment that arises from this realization, transcending external attainments. Thus, this verse invites the reader to reflect on the true source of happiness, unshackled by the bounds of worldly aspirations, and to seek the ultimate union with Brahman, echoing Shankara's own exhortations to recognize the self's true, unchanging nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of bhakti, or devotional service. Rāmānujācārya's commentary on the Brahma Sutras highlights the importance of devotion to a personal deity, and this verse can be seen as an expression of such devotion. The speaker's detachment from worldly desires (kingdom, wealth, prosperity) is a prerequisite for true devotional practice. The question 'kathaya kim abravīt' (tell me, what did you say?) is seen as an inquiry into the devotee's direct experience of divine grace and happiness. This emphasizes the jīva-Īśvara (soul-God) relationship, where the individual soul seeks union with the divine. Madhva, in his Dvaita Vedanta, would interpret this detachment as a necessary step towards realizing one's eternal relationship with Vishnu, highlighting the verse's utility in underscoring the distinction between the individual and the divine, yet pointing towards a path of devotion that bridges this gap.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda's teachings emphasize the universal applicability of Vedantic principles to everyday life. This verse, in the context of Neo-Vedanta, underscores the importance of looking beyond material success for true fulfillment. Vivekananda, in his lectures on 'The Complete Works of Swami Vivekananda', often highlighted the futility of seeking lasting happiness in external acquisitions. The verse 'na tvahaṃ kāmaye rājyaṃ na vittam na samṛddhim' (I do not desire kingdom, nor wealth, nor prosperity) reflects this idea, urging the individual to seek happiness from within. S. Radhakrishnan further develops this idea, suggesting that true fulfillment comes from realizing one's higher self. The question of what constitutes happiness, posed in the verse, becomes a prompt for self-reflection, echoing Radhakrishnan's emphasis on the need for individuals to explore their own depths to find lasting peace and satisfaction, thus making this verse a practical guide for contemporary seekers of happiness and meaning.