na tvahaṁ kāmaye rājyaṁ nāpi mohanam iṣitam । na ca vāñchāmi haṁsatīṁ na kadambavane gajān ॥
“I do not desire a kingdom, nor do I covet a magical power; I do not long for a laughing wife or for elephants in a kadamba grove.”
Structure
na - tvahaṁ - kāmaye - rājyaṁ - nāpi - mohanam - iṣitam - na - ca - vāñchāmi - haṁsatīṁ - na - kadambavane - gajān
na (no) tvahaṁ (I) kāmaye (desire) rājyaṁ (kingdom) - nāpi (nor) mohanam (enchantment) iṣitam (desired) - na (nor) ca (also) vāñchāmi (wish) haṁsatīṁ (to laugh) na (not) kadambavane (in Kadamba forest) gajān (elephants)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṁ | tvaḥhaṁ | compound | dvandva · "tva + haṁ" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor |
| mohanam | mohanam | noun | accusative · singular · neuter | delusion or enchantment |
| iṣitam | iṣitam | verb | √iṣ · liṅ-optative or past participle | desired |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| vāñchāmi | vāñchāmi | verb | √vāñch · laṭ-present · first | I desire |
| haṁsatīṁ | haṁsatīṁ | noun | accusative · singular · feminine | a goose |
| na | na | indeclinable | — | not |
| kadambavane | kadambavane | noun | locative · singular · masculine | in a kadamba forest |
| gajān | gajān | noun | accusative · plural · masculine | elephants |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the non-dual nature of reality by negating worldly desires. Śaṅkarācārya would interpret the rejection of 'rājyaṁ' (kingdom) and 'mohanam iṣitam' (magical power) as the renunciation of fleeting, external achievements. The 'haṁsatīṁ' (laughing wife) and 'kadambavane gajān' (elephants in a kadamba grove) symbolize the transience of worldly pleasures. By rejecting these, the verse points to the eternal, unchanging brahman-ātman identity, echoing the Taittirīya Upaniṣad's 'satyam jñānam anantam brahma' (truth, knowledge, and infinity are brahman). Śaṅkarācārya's commentary on the Brahma Sūtra (1.1.1) 'athāto brahma jijñāsā' (now, the inquiry into brahman) supports this reading, as the verse encourages the seeker to look beyond ephemeral desires and realize the ultimate reality within.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, the speaker's detachment from worldly desires reflects the Vaiṣṇava emphasis on self-surrender (prapatti) to the divine will. Rāmānujācārya might interpret 'rājyaṁ' and 'mohanam iṣitam' as symbols of the jīva's (individual self) limitations, which must be transcended to attain unity with Īśvara (the Lord). The 'haṁsatīṁ' and 'kadambavane gajān' represent the jīva's entanglements in saṁsāra (the cycle of birth and death), from which the devotee seeks liberation. Madhvācārya's Dvaita Vedānta would stress the difference between the jīva and Īśvara, highlighting the need for devotion (bhakti) to bridge this gap. The verse, in this context, underscores the importance of renouncing worldly attachments to cultivate a deeper relationship with the divine, as expressed in the Bhāgavata Purāṇa's 'bhakti yoga' (the path of devotion).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a universal message of detachment and self-discovery, relevant to modern life. Swami Vivekānanda would interpret the rejection of worldly desires as a call to reorient one's priorities towards inner growth and service to others. The 'rājyaṁ' and 'mohanam iṣitam' represent the limitations of material achievements, while the 'haṁsatīṁ' and 'kadambavane gajān' symbolize the distractions that hinder personal evolution. Vivekānanda's lectures on 'practical Vedānta' emphasize the importance of applying spiritual principles to everyday life, recognizing the inherent divinity in all beings. S. Rādhākrishnan's writings on the 'religion of the spirit' would highlight the verse's emphasis on cultivating a deeper sense of purpose and meaning, beyond fleeting pleasures and external validation. By letting go of worldly desires, one can uncover a more authentic, compassionate, and liberated existence, as Vivekānanda expressed in his speech 'The Message of Vivekānanda': 'the greatest glory in living lies not in never falling, but in rising every time we fall'.