na tvahaṃ kāmaye rājyaṃ na vittaṃ nāpi bhogān
“I do not desire kingdom, nor wealth, nor enjoyments.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - vittaṃ - nāpi - bhogān
ahaṃ (I) tv (indeed) kāmaye (desire) na (not) rājyaṃ (kingdom) na (not) vittaṃ (wealth) nāpi (nor) bhogān (pleasures)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| vittaṃ | vittaṁ | noun | accusative · singular · neuter | wealth |
| nāpi | nāpi | indeclinable | — | nor |
| bhogān | bhogān | noun | accusative · plural · masculine | pleasures |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse succinctly encapsulates the non-dualistic spirit of Advaita Vedānta, where the ultimate reality, Brahman, is beyond the confines of temporal desires. Shankara, in his commentary on the Brihadaranyaka Upanishad, emphasizes the distinction between the self (ātman) and the not-self (anātman), which includes all worldly possessions and enjoyments. The speaker's disavowal of kingdom, wealth, and enjoyments (na tvahaṃ kāmaye rājyaṃ na vittaṃ nāpi bhogān) is a testament to this fundamental differentiation. By renouncing these worldly attachments, the individual Self (jiva) is able to realize its true nature, which is identical with the ultimate reality, Brahman. This realization is the culmination of the spiritual journey, as outlined in Shankara's Upadesasahasri, where he elaborates on the path to Self-realization through the negation of the not-self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on devotion and the personal relationship between the individual soul (jiva) and the supreme Lord (Īśvara), offers a distinct perspective on this verse. Rāmānujācārya, in his Sri Bhashya, interprets the rejection of worldly desires as a necessary step towards the attainment of divine love and service. The speaker's statement (na tvahaṃ kāmaye rājyaṃ na vittaṃ nāpi bhogān) signifies a willingness to surrender all worldly attachments, thereby creating space for an unalloyed devotion to the Lord. This surrender is seen as a prerequisite for experiencing the Lord's grace, which alone can bring about true fulfillment and liberation. In this context, the verse underscores the importance of selfless devotion, as highlighted in Ramanuja's commentary on the Bhagavad Gita, where he expounds upon the path of prapatti, or self-surrender, as a means to attain the Lord's mercy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, a key figure in the Neo-Vedānta movement, interpreted this verse in the context of modern life and its challenges. In his lectures and writings, such as 'The Complete Works of Swami Vivekananda', he often emphasized the importance of detachment and the dangers of excessive worldly attachment. The speaker's renunciation of kingdom, wealth, and enjoyments (na tvahaṃ kāmaye rājyaṃ na vittaṃ nāpi bhogān) is seen as a call to simplify one's life, to focus on what truly matters, and to cultivate a sense of inner fulfillment. This message resonates with contemporary concerns about consumerism, materialism, and the pursuit of happiness. As S. Radhakrishnan noted in his work 'Indian Philosophy', this verse points to the universal human quest for meaning and fulfillment, which can only be satisfied by looking beyond the ephemeral and the mundane, towards the deeper, spiritual dimensions of human existence.