na tvahaṃ kāmaye rājyaṃ na svargo nāpi mokṣaḥ । mama tāvad-eva rājyād yac-chāptuṃ nāsti kaḥ ।
“I do not desire kingdom, nor heaven, nor liberation; what use is kingdom to me when I do not see one who can be pleased.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - mokṣaḥ - mama - tāvad - eva - rājyād - yac - chāptuṃ - nāsti - kaḥ
na (no) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (not) svargo (heaven) nāpi (nor) mokṣaḥ (liberation) mama (to me) tāvad (only) eva (that much) rājyād (from kingdom) yac (what) chāptuṃ (to obtain) nāsti (there is not) kaḥ (who)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvāhaṁ | pronoun | nominative · singular | you |
| 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 |
| mokṣaḥ | mokṣaḥ | noun | nominative · singular · masculine | liberation |
| mama | mama | pronoun | genitive · singular | my |
| tāvad | tāvad | indeclinable | — | just, only |
| eva | eva | indeclinable | — | indeed |
| rājyād | rājyād | noun | ablative · singular · neuter | from the kingdom |
| yac | yac | pronoun | nominative · singular · neuter | what |
| chāptuṃ | chāptuṁ | verb | √chāp · liṅ-optative | to protect |
| nāsti | nāsti | verb | √as · laṭ-present · third | there is not |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reading of ultimate reality, pointing towards the brahman-ātman identity. Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes the idea that true fulfillment and peace come not from external sources like kingdom or heaven but from realizing one's true nature, which is ātman. The phrase 'what use is kingdom to me when I do not see one who can be pleased' hints at the impermanence of worldly pleasures and the futility of seeking happiness in them. It resonates with Śaṅkarācārya's stance that liberation (mokṣa) is not something to be achieved but rather realized as the natural state of being once the ignorance (avidyā) of one's true nature is dispelled. This verse, therefore, supports the Advaita philosophy that true freedom and joy lie in understanding and embracing the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse would focus on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Visishtadvaita philosophy, would likely see this verse as an expression of the jīva's longing for union with Īśvara. The statement 'I do not desire kingdom, nor heaven, nor liberation' can be understood as a renunciation of all worldly and otherworldly desires in favor of a deep, personal relationship with the divine. The phrase 'what use is kingdom to me when I do not see one who can be pleased' could be interpreted as the jīva's realization that true happiness and fulfillment come not from material wealth or spiritual powers but from pleasing and being in the presence of the Lord. This aligns with Rāmānujācārya's emphasis on bhakti (devotion) as the means to achieve this union and find true joy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, would likely interpret this verse as a call to look beyond the superficial layers of existence and to seek a deeper, universal truth. Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life, encouraging individuals to strive for self-realization and service to humanity. This verse, with its rejection of external sources of happiness and fulfillment, would resonate with Vivekānanda's teachings on the importance of inner strength and the cultivation of a sense of unity with all. Radhakrishnan, in his philosophical works, highlighted the universal and eternal aspects of Indian thought, including the concept of liberation as a state of being where the individual transcends the limitations of the ego and finds unity with the cosmos. This verse, therefore, serves as a reminder of the timeless and universal pursuit of true happiness and fulfillment, which lies not in external achievements but in the realization of one's true nature and connection with the world.