na tvahaṃ kāmaye rājyaṃ na svargaṃ nāpi mokṣaṃ ca । vivekaś cedaṃ mama sādhau nāstyatha mohaḥ ॥ १५८ ॥
“I do not desire kingdom, nor heaven, nor even liberation; if this deliberation of mine is not right, then it is delusion.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargaṃ - nāpi - mokṣaṃ - ca - vivekaś - cedaṃ - mama - sādhau - nāstyatha - mohaḥ
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (not) svargaṃ (heaven) nāpi (nor) mokṣaṃ (liberation) ca (and) vivekaḥ (discernment) cedam (this) mama (my) sādhau (to the wise) nāsti (there is not) atha (then) mohaḥ (delusion)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | I, indeed |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| svargaṃ | svargaṃ | noun | accusative · singular · neuter | heaven |
| nāpi | nāpi | indeclinable | — | nor, not even |
| mokṣaṃ | mokṣaṃ | noun | accusative · singular · neuter | liberation |
| ca | ca | indeclinable | — | and |
| vivekaś | vivekaś | noun | nominative · singular · masculine | discernment, wise discrimination |
| cedaṃ | cedaṃ | pronoun | nominative · singular · neuter | this |
| mama | mama | pronoun | genitive · singular | my, of mine |
| sādhau | sādhau | noun | locative · singular · masculine | in a wise, honest or virtuous person |
| nāstyatha | nāstyatha | indeclinable | — | there is not, or else; otherwise |
| mohaḥ | mohaḥ | noun | nominative · singular · masculine | delusion, infatuation |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse reflects the non-dual essence of reality, where the individual self (ātman) is ultimately identical with the ultimate reality (Brahman). Shankara's commentary on the Brahma Sutras (specifically, 1.1.1) discusses the negation of desires as a means to realize this identity. Here, the speaker's rejection of desires for kingdom, heaven, or liberation indicates a detachment from worldly and otherworldly pursuits, aiming for the understanding that 'I am Brahman' (Aham Brahmāsmi). This verse underscores the importance of discrimination (viveka) in recognizing the illusory nature of the world, highlighting the need to move beyond dualistic thinking and towards the realization of the unity of all existence. Through this understanding, the delusion (moha) of separation is overcome, and the true nature of reality is revealed. Thus, the non-dual reading of this verse points to the ultimate goal of Advaita Vedanta: the realization of Brahman-ātman identity, beyond all desires and dualities.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, this verse can be seen as an expression of devotion to the supreme Lord (Īśvara). Rāmānujācārya's commentary on the Bhagavad Gītā emphasizes the importance of self-surrender (prapatti) as a means to attain liberation. The speaker's rejection of desires for kingdom, heaven, or liberation can be interpreted as a form of self-surrender, where the individual recognizes the futility of seeking happiness through worldly means and instead seeks refuge in the Lord. This verse highlights the relationship between the individual self (jīva) and the supreme Lord (Īśvara), where the jīva's liberation is dependent on the Lord's grace. The discrimination (viveka) mentioned in the verse refers to the ability to distinguish between the real and the unreal, recognizing that true freedom and happiness can only be attained through devotion to the Lord. Madhvācārya's Dvaita Vedanta also emphasizes the importance of devotion, but with a greater emphasis on the distinction between the Lord and the individual self. In this context, the verse can be seen as a call to recognize the superiority of the Lord and the dependence of the jīva on His grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it highlights the importance of living a life beyond the limitations of personal desires and egoistic pursuits. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the need for individuals to move beyond the narrow confines of their own desires and to strive for a higher, universal consciousness. The speaker's rejection of desires for kingdom, heaven, or liberation can be seen as a call to transcend the petty squabbles and selfish desires that often characterize human existence. The discrimination (viveka) mentioned in the verse refers to the ability to distinguish between the real and the unreal, recognizing that true freedom and happiness can only be attained through a life of service, compassion, and selflessness. S. Rādhākrishnan, in his writings on Indian philosophy, highlights the importance of integrating the spiritual and the practical, recognizing that the pursuit of spiritual growth must be accompanied by a commitment to social responsibility and service to others. This verse, therefore, can be seen as a call to live a life of greater purpose and meaning, one that is guided by a sense of universal responsibility and a commitment to the well-being of all humanity.