Na tvahaṁ kāmaye rājyaṁ na ca rājyasya kāmanā | Rājyād duṣṭataraṁ hyasti na kiñcinn a ca kāmanā
“I do not desire a kingdom, nor do I have a desire for it; indeed, there is nothing more evil than a kingdom, nor is there any greater longing.”
Structure
Na - tvahaṁ - kāmaye - rājyaṁ - na - ca - rājyasya - kāmanā - Rājyāt - duṣṭataraṁ - hyasti - na - kiñcinn - a - ca - kāmanā
Na (not) tvahaṁ (I) kāmaye (desire) rājyaṁ (kingdom)na (not) ca (and) kāmanā (desire) rājyasya (of kingdom)Rājyāt (than kingdom) duṣṭataraṁ (more evil) hyasti (there is) na (not) kiñcinn (anything)a (and) ca (also) na (not) kāmanā (desire)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not, no |
| tvahaṁ | tvahaṁ | pronoun | nominative · singular | I, me |
| 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 |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom, of sovereignty |
| kāmanā | kāmanā | noun | ablative · singular · neuter | because of desire for sovereignty |
| Rājyāt | Rājyāt | noun | ablative · singular · neuter | from the kingdom, from sovereignty |
| duṣṭataraṁ | duṣṭataraṁ | adjective | — | more corrupted, more evil |
| hyasti | hyasti | indeclinable | — | indeed, surely |
| na | na | indeclinable | — | not, no |
| kiñcinn | kiñcinn | indeclinable | — | anything, at all |
| a | a | indeclinable | — | or, either |
| ca | ca | indeclinable | — | and |
| kāmanā | kāmanā | noun | ablative · singular · neuter | because of desire |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reality, where the ephemeral nature of worldly attachments, such as kingdom and power, are transcended. Shankara, in his commentary on the Brahmasutras, emphasizes that all desires, including the desire for kingdom, are rooted in ignorance (avidyā) and perpetuate the cycle of suffering. The realization that there is nothing more evil than a kingdom highlights the understanding that external possessions and power do not lead to lasting fulfillment. Instead, the verse points to the pursuit of Self-knowledge (brahma-jñāna), wherein lies the understanding of the identity of brahman and ātman. This verse, in the context of Advaita Vedanta, serves as a reminder to seek the ultimate reality beyond the fleeting attractions of the world, thereby achieving liberation from the cycle of birth and death (samsāra). The emphasis on 'na kiñcinn a ca kāmanā' (nor is there any greater longing) suggests that true fulfillment can only be achieved by realizing one's true nature, which is beyond all desires and earthly aspirations.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as a reflection of the jīva's (individual self) relationship with Īśvara (the supreme Lord). Ramanuja, in his commentaries, would likely interpret the rejection of kingdom and desire as a metaphor for the jīva's detachment from worldly attachments and its longing for union with the Lord. The statement 'Rājyād duṣṭataraṁ hyasti' (there is nothing more evil than a kingdom) might be seen as an indication that even the most coveted worldly possessions are insignificant and potentially corrupting when compared to the divine love and service to Īśvara. The verse thus underscores the importance of bhakti (devotion) and prapatti (self-surrender) as the means to achieve true fulfillment and liberation. Madhva, with his emphasis on the difference between the Lord and the jīva, might view this verse as highlighting the jīva's inherent dependence on Īśvara and the need to recognize and serve the Lord, rather than being entangled in worldly desires and ambitions.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound universal message relevant to contemporary life. Vivekananda, known for his emphasis on practical Vedanta, would likely interpret this verse as a call to re-evaluate one's priorities and aspirations. The rejection of kingdom and desire for it symbolizes the transcending of egoistic and materialistic pursuits, which often lead to conflict and suffering. Vivekananda, in his lectures, frequently spoke about the importance of realizing one's inner strength and the need to find peace and happiness within. This verse, in the context of modern life, suggests that true fulfillment and happiness can only be achieved by looking beyond external sources of satisfaction, such as power and wealth, and instead, cultivating inner peace, self-awareness, and a sense of purpose. Radhakrishnan, with his focus on the synthesis of Eastern and Western philosophies, might view this verse as an affirmation of the human quest for meaning and the universal aspiration for a life of purpose, dignity, and inner peace, unaffected by the external vicissitudes of life.