na tvahaṃ kāmaye rājyaṃ nāpi mohaṃ na vairāgyam
“I do not desire for kingdom, nor for worldly attachment, nor for renunciation.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - mohaṃ - na - vairāgyam
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) nāpi (nor) mohaṃ (attachment) na (nor) vairāgyam (renunciation)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvāhaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor |
| mohaṃ | mohaṁ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| vairāgyam | vairāgyam | noun | accusative · singular · neuter | detachment |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence of reality by rejecting the trifecta of worldly desires: kingdom (rājya), worldly attachment (moha), and renunciation (vairāgya). Shankara's commentary on the Brahmasūtra (III.3.18) highlights the impermanence of all worldly phenomena, echoing the sentiment of this verse. The speaker's disinterest in these worldly aspects points toward the ultimate reality, Brahman, which is untouched by the limitations of the empirical world. This rejection is a step toward realizing the identity of Brahman and Ātman, where the individual self (jīva) is understood to be non-different from the ultimate reality. In essence, this verse, through its negation of worldly desires, hints at the blissful, all-encompassing nature of Brahman, which is the true and eternal essence of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava perspective sees this verse as an expression of detachment necessary for devotion to Īśvara (the personal deity). Rāmānujācārya, in his commentary on the Gītā, emphasizes the path of bhakti (devotion) as the means to achieve unity with God. This verse can be seen as preparatory to such devotion by eschewing attachment to worldly outcomes, including renunciation, which can be a form of egoistic attachment. The rejection of 'moha' (worldly attachment) is particularly significant as it indicates a recognition of the futility of seeking fulfillment in transient worldly pleasures. Instead, the devotee seeks to cultivate a love for Īśvara, recognizing that true fulfillment lies in serving and loving God. Madhvācārya's Dvaita philosophy would emphasize the difference between the jīva and Īśvara, yet both Rāmānuja and Madhva would agree on the importance of detachment and devotion as the path to spiritual realization.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse can be seen as a call to transcend the petty squabbles and desires that typically drive human action. Vivekānanda, in his 'Complete Works', volume 1, discusses the importance of renouncing the ego and selfish desires for the betterment of society and the individual. This verse, by rejecting not just worldly power and attachment but also extreme renunciation, suggests a balanced approach to life, where one is engaged in the world without being enslaved by it. S. Radhakrishnan, in 'The Principal Upanishads', interprets such verses as pointing toward a universal message of human liberation and fulfillment, achievable through a balance of worldly engagement and inner detachment. This balance is crucial for living a meaningful, spiritually fulfilling life amidst the complexities of the modern world.