na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vai raṇe । na kāmaye mattyaiḥ sahajīvanaṃ na dehavisraṃe ।
“I do not desire kingdom, nor do I crave for worldly attachments, nor do I long for a fight, nor do I wish to live with fools, nor do I desire to be separated from my body.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaṃ - na - vai - raṇe - na - kāmaye - mattyaiḥ - sahajīvanaṃ - na - dehavisraṃe
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) mohaṃ (delusion) na (not) vai (indeed) raṇe (in battle)na (not) kāmaye (desire) mattyaiḥ (with fish) sahajīvanaṃ (cohabitation)na (not) dehavisraṃe (nor separation of body)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| mohaṃ | mohaṁ | noun | accusative · singular · masculine | delusion, infatuation |
| na | na | indeclinable | — | not, no |
| vai | vai | indeclinable | — | indeed, surely |
| raṇe | raṇe | noun | locative · singular · masculine | in battle, war |
| na | na | indeclinable | — | not, no |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| mattyaiḥ | mattyaiḥ | noun | instrumental · plural · masculine | with intoxicating drinks |
| sahajīvanaṃ | sahajīvanaṁ | noun | accusative · singular · neuter | easy, natural, or pleasant life |
| na | na | indeclinable | — | not, no |
| dehavisraṃe | dehavisraṁe | noun | locative · singular · masculine | in bodily relaxation or comfort |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, pointing towards the ultimate identity of brahman and ātman. Shankara's commentary on the Brahmasutras (particularly 1.1.1) lays the groundwork for understanding this verse as a rejection of worldly attachments and the fleeting nature of earthly desires, including the desire for power or kingdom (rājya), worldly attachments (moha), and the avoidance of separation from one's body (dehavisraṃe). This rejection is a step towards realizing one's true nature, which is not bound by such dualities. The phrase 'na tvahaṃ kāmaye' (I do not desire) is crucial, as it signifies the detachment from worldly cravings that is essential for realizing the Self. This detachment allows the seeker to perceive the universe and the self as non-dual, ultimately leading to the understanding of the identity of brahman and ātman. Through this realization, the distinctions between kingdom, worldly attachments, fight, and even the separation from the body become meaningless, as the focus shifts to the eternal and unchanging essence of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the importance of devotion and the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya's concept of 'prapatti' or self-surrender is relevant here, where the individual, recognizing the futility of worldly desires (rājya, moha, raṇe) and the pain of living with those unaware of the divine (mattyaiḥ), surrenders to the will of the Lord. This surrender is not a rejection of the world but a means to engage with it in a way that is pleasing to the Lord, thus transforming worldly actions into acts of devotion. Madhvācārya would view the rejection of desires in this verse as part of the process of recognizing one's true dependence on Viṣṇu, leading to an intense devotion that seeks to please the Lord in all actions. Both Rāmānujācārya and Madhvācārya would see the verse as advocating for a life of devotion and service to the Lord, with a deep understanding of the distinction between the self and the body (dehavisraṃe), and thus, the eternal nature of the self in relation to the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's emphasis on practical Vedānta and S. Radhakrishnan's interpretation of Vedānta as a philosophy of universalistic humanism offer a modern perspective on this verse. According to Vivekānanda, the verse's theme of detachment from worldly desires and the longing for something greater resonates with the need for self-realization and the pursuit of one's true nature. In his lectures on 'Karma Yoga', Vivekānanda discusses the importance of performing actions without attachment to their outcomes, a principle echoed in this verse's rejection of desires for kingdom, wealth, or the avoidance of physical death. Radhakrishnan, focusing on the universal principles of Vedānta, sees this verse as highlighting the human quest for meaning and fulfillment beyond material achievements. Both thinkers would view the verse as an exhortation to seek a higher, spiritual life, where one's actions are guided by a deeper understanding of the self and its place in the world, leading to a life of service, compassion, and wisdom. This interpretation makes the verse highly relevant to contemporary life, offering guidance on how to navigate the complexities of the world while staying grounded in one's inner self.