na tvahaṃ kāmaye rājyaṃ na svargo nāpi muktiḥ । mama tāvad-eva santāpo yat-prāṇān-n hy-atīvadaḥ ॥
“I do not desire kingdom, nor heaven, nor even liberation; my only sorrow is that I do not die quickly.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - muktiḥ - mama - tāvad - eva - santāpo - yat - prāṇān - hy - atīvadaḥ
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom),na (not) svargo (heaven) nāpi (nor) muktiḥ (liberation),mama (my) tāvad (only) eva (thus) santāpo (sorrow) yat (which) prāṇān (life) hy (for) atīvadaḥ (exceedingly long) -
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvaḥaṁ | compound | dvandva · "tvaṃ + aham" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| svargo | svargo | noun | nominative · singular · masculine | heaven |
| nāpi | nāpi | indeclinable | — | nor |
| muktiḥ | muktiḥ | noun | nominative · singular · feminine | liberation |
| mama | mama | indeclinable | — | my |
| tāvad | tāvad | indeclinable | — | only |
| eva | eva | indeclinable | — | indeed |
| santāpo | santāpo | noun | nominative · singular · masculine | pain |
| yat | yat | indeclinable | — | which |
| prāṇān | prāṇān | noun | accusative · plural · masculine | life |
| hy | hi | indeclinable | — | for |
| atīvadaḥ | atīvadaḥ | noun | nominative · singular · masculine | [one who] speaks excessively |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the concept of liberation in Advaita Vedānta. Śaṅkarācārya would interpret the desire for quick death as a manifestation of the ignorance of one's true nature. The speaker is caught in the cycle of saṃsāra, unable to find solace in worldly pleasures or even the promise of heavenly realms or liberation. This state of being highlights the inherent dissatisfaction that arises from misidentifying the self with the ephemeral body and mind. The verse points to the brahman-ātman identity, suggesting that true liberation lies not in escaping the physical body but in realizing one's true essence as brahman. Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes the importance of self-inquiry to transcend such desires and attain the knowledge of one's true nature, thereby achieving mokṣa.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition offers a distinct perspective on this verse, focusing on the jīva's relationship with Īśvara. Rāmānujācārya might view the speaker's sentiment as a cry of separation from the divine, underscoring the inherent longing of the jīva to reunite with its source, Viṣṇu. The rejection of worldly kingdom, heaven, and even liberation, in this context, symbolizes the jīva's disillusionment with temporary and imperfect forms of happiness. Instead, the verse could be seen as an expression of the jīva's deep-seated desire for an intimate and eternal communion with God. Madhvācārya, on the other hand, might interpret the verse through the lens of bhakti, arguing that the speaker's frustration stems from the inability to fully dedicate themselves to the service of the Lord, highlighting the importance of self-surrender in achieving true fulfillment.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to action, emphasizing the universal human quest for meaning and fulfillment. He might argue that the speaker's desperation to escape the sufferings of life reflects a deeper discontent with the materialistic and ephemeral nature of worldly existence. This dissatisfaction, Vivekānanda would suggest, is an opportunity for spiritual awakening, prompting individuals to seek a more profound and lasting sense of purpose and happiness. In his lectures on 'Karma Yoga', Vivekānanda discusses the importance of selfless action and the cultivation of inner strength to overcome life's challenges, rather than seeking escape. Similarly, S. Rādhākrishnan, in his philosophical writings, might connect this verse to the human condition, highlighting the need for individuals to move beyond the confines of personal desires and ambitions to discover a sense of universal belonging and responsibility.