na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na piśunim । anutpannne ca notsāho na ca prāpte vināśayam ॥
“I do not covet kingdom, nor do I desire delusion or enmity; I have no excitement when something has not arisen, nor do I cause destruction when it has been obtained.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaṃ - na - piśunim - anutpannne - ca - notsāho - na - ca - prāpte - vināśayam
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) mohaṃ (delusion) na (not) piśunim (malice) ca (and) anutpannne (when not obtained) notsāho (excitement) na (not) ca (and) prāpte (when obtained) vināśayam (destruction) na (not) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohaṃ | mohaṃ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| piśunim | piśunim | noun | accusative · singular · masculine | spy |
| anutpannne | anutpannne | compound | karmadhāraya · "anutpanna + e" | when it has not arisen |
| ca | ca | indeclinable | — | and |
| notsāho | notsāho | verb | √utsāh · naṣṭa-laṭ · first | I am not excited |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| prāpte | prāpte | compound | karmadhāraya · "prāpta + e" | when it has been obtained |
| vināśayam | vināśayam | verb | √vināś · liṅ-optative · first | may I destroy |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse resonates with the non-dual philosophy of Advaita Vedānta, as it underscores the detachment from worldly desires and the fleeting nature of all phenomena. The speaker's disinterest in kingdom, delusion, or enmity reflects a profound understanding of the impermanence of all worldly attachments. In his commentary on the Brahma Sutras, Shankara emphasizes the importance of recognizing the ultimate reality, Brahman, which transcends all duality. This verse can be seen as an expression of the jivanmukta, the liberated being, who has transcended the limitations of the ego and worldly desires, realizing the identity of the individual self (ātman) with the ultimate reality (Brahman). The absence of excitement or destruction, whether something is obtained or not, points to the equanimity and detachment that characterize the state of liberation, where the individual self is seen as non-different from Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the devotee's selfless love and devotion to the Lord. The rejection of kingdom, delusion, and enmity may be understood as a rejection of the three gunas (sattva, rajas, and tamas) that bind the jīva to the cycle of birth and death. Rāmānujācārya's concept of 'prapatti' or self-surrender to the Lord, comes into play here, where the devotee, having surrendered all desires and ego, is no longer attached to worldly outcomes. The verse's emphasis on the absence of excitement or destruction, whether something is obtained or not, reflects the devotee's trust in the Lord's will and providence. This detachment allows the devotee to focus solely on the love and service of the Lord, untainted by personal desires or egoistic motivations, exemplifying the Vaiṣṇava ideal of pure devotion (śuddha-bhakti).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message for contemporary life, emphasizing the importance of detachment, selflessness, and equanimity in the face of life's vicissitudes. Swami Vivekānanda, in his lectures on practical Vedānta, often stressed the need to cultivate a sense of inner detachment and balance, unswayed by external events. The verse's rejection of kingdom, delusion, and enmity can be seen as a call to transcend the petty squabbles and conflicts that plague human society, and to strive for a higher, more universal perspective. S. Rādhākrishnan, in his writings, also underscored the importance of recognizing the impermanence of all things, and the need to cultivate a sense of detachment and inner peace. This verse, in its simple yet profound wisdom, offers a timeless guide for living a meaningful, purposeful life, unencumbered by the burdens of ego and desire, and dedicated to the pursuit of the higher good.