na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmnā
“I do not desire the kingdom, nor do I have a desire for the kingdom.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmnā
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (and not) ca (also) kāmnā (desire) rājyasya (of kingdom)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + aham" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmnā | kāmnā | noun | instrumental · singular · feminine | with desire |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual self (ātman) is ultimately the same as the universal reality (Brahman). According to Shankara, the desire for kingdom or any worldly possessions stems from ignorance (avidyā) of one's true nature. The statement 'na tvahaṃ kāmaye rājyaṃ' signifies a detachment from worldly desires, aligning with the Upanishadic idea of 'neti neti' (not this, not that), leading to the realization of the ātman-Brahman identity. Shankara's commentary on the Brahma Sutras (BS 1.1.1) supports this understanding, emphasizing the ultimate goal of realizing one's true nature, unencumbered by worldly desires, as the path to liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse can be seen as an expression of the jīva's (individual self) detachment from worldly desires in pursuit of a higher relationship with Īśvara (the Supreme Lord). For Rāmānujācārya, such detachment is a prerequisite for cultivating bhakti (devotion) towards God. The jīva, recognizing the impermanence and dissatisfaction inherent in worldly pursuits like kingdom, turns towards Īśvara for fulfillment. The statement reflects a surrender of personal desires, aligning with the Vaiṣṇava concept of prapatti (surrender), where the individual surrenders to the will of God, finding solace and liberation in such devotion. Rāmānujācārya's Gītā Bhāṣya (commentary on the Bhagavad Gita) elaborates on this theme, emphasizing the path of devotion as the means to achieve union with the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds a profound message for modern society, where the pursuit of material success often overshadows the pursuit of happiness and fulfillment. Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda', emphasized the importance of realizing one's true nature beyond the ephemeral nature of worldly achievements. The statement 'na tvahaṃ kāmaye rājyaṃ' encourages an introspective look at one's desires and their alignment with true, lasting happiness. It underscores the universal applicability of Indian philosophy in advocating for a life of simplicity, detachment, and self-realization. S. Radhakrishnan, in his work 'Indian Philosophy', discusses how such verses promote a universal ethical and spiritual framework applicable across cultures, guiding humanity towards a path of self-discovery and inner peace.