na tvahaṃ kāmaye rājyaṃ na svargo nāpi muktaye । mamedaṃ paśupadaṃ yena me śyāmaḥ śāradā ॥
“I do not desire a kingdom, nor heaven, nor liberation; I merely wish to live with my lovely dark-complexioned beloved.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - muktaye - mama - idaṃ - paśu - padaṃ - yena - me - śyāmaḥ - śāradā
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (nor) svargo (heaven) nāpi (nor) muktaye (liberation) mama (my) idaṃ (this) paśu-padaṃ (state of being an animal) yena (because) me (my) śyāmaḥ (dark-complexioned one) śāradā (autumnal one, i.e. Goddess Lakshmi)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | but I |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not, no |
| svargo | svargo | noun | nominative · singular · masculine | heaven |
| nāpi | nāpi | indeclinable | — | nor, not even |
| muktaye | muktaye | noun | dative · singular · feminine | liberation |
| mama | mama | pronoun | genitive · singular | my |
| idaṃ | idaṁ | pronoun | nominative · singular · neuter | this |
| paśu-padaṃ | paśu-padaṁ | compound | karmadhāraya · "paśu padaṁ" | animal-state, beastly existence |
| yena | yena | indeclinable | — | by which |
| me | me | pronoun | dative · singular | to me |
| śyāmaḥ | śyāmaḥ | noun | nominative · singular · masculine | a dark or dusky one, name of Krishna |
| śāradā | śāradā | noun | nominative · singular · feminine | autumnal, name of a season or of a Goddess |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual's ultimate desire is not for external attainments like kingdom, heaven, or liberation, but for a profound union that reflects the brahman-ātman identity. Shankara's commentary on the Brahma Sutras highlights the removal of desires as a key to realizing this unity. In this context, the longing for the 'dark-complexioned beloved' can be seen as a metaphor for the yearning of the jiva (individual self) to reunite with the paramatman (the supreme self), echoing the idea that the ultimate reality is beyond earthly desires, pointing towards the realization of one's true nature as non-dual consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the devotional aspect, where the longing for the 'dark-complexioned beloved' is seen as a symbol of the soul's intense yearning for union with God, particularly in the form of Krishna, who is often described as dark-skinned. Ramanuja's concept of 'prapatti' or self-surrender is relevant here, where the individual, recognizing their limitations, surrenders to the divine will, seeking not liberation in the sense of mergence into God, but a loving relationship with the personal deity. This verse, therefore, illustrates the bhakti (devotional) path, where love and surrender are the primary means of achieving spiritual fulfillment.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda would interpret this verse as an expression of the universal desire for freedom and union that transcends the boundaries of the material world. He emphasized the importance of realizing one's true nature and the interconnectedness of all beings, suggesting that this longing for union is a fundamental human impulse that can lead to spiritual growth and self-realization. In contemporary terms, this verse can be seen as a call to look beyond external measures of success and fulfillment, towards a deeper, more meaningful connection with oneself and others, reflecting the universal and practical application of Vedantic principles in everyday life, where love, compassion, and unity are the guiding principles.