na tvahaṃ kāmaye rājyam na ca mohaḥ priyadarśanām | na putraśoka ājānāmi na dāraghṛṇitātmanvan
“I do not desire kingdom, nor am I infatuated with one who is dear to see; I do not entertain sorrow for a son, nor am I compassionate towards a wife.”
Structure
na - tvahaṃ - kāmaye - rājyam - na - ca - mohaḥ - priyadarśanām - na - putra-śoka - ājānāmi - na - dāra-ghṛṇita - ātmanvan
ahaṃ (I) na (not) kāmaye (desire) rājyam (kingdom)na (and not) ca (also) mohaḥ (attachment) priyadarśanām (to one who is dear to see)na (nor) ājānāmi (do I know) putra-śoka (grief of a son)na (nor) ātmanvan (self-possessed) dāra-ghṛṇita (spurned by wife)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyam | rājyam | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| mohaḥ | mohaḥ | noun | nominative · singular · masculine | delusion, infatuation |
| priyadarśanām | priyadarśanām | noun | accusative · singular · feminine | one who is dear to see |
| na | na | indeclinable | — | not, no |
| putra-śoka | putra-śoka | compound | tatpuruṣa · "putraś okam" | son's grief |
| ājānāmi | ājānāmi | verb | √jñā · laṭ-present · first | I know |
| na | na | indeclinable | — | not, no |
| dāra-ghṛṇita | dāra-ghṛṇita | compound | tatpuruṣa · "dārāṇāṁ ghṛṇitam" | spouse's love |
| ātmanvan | ātmanvan | adjective | — | having a self |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse succinctly encapsulates the essence of non-dual philosophy. By negating desires for kingdom, attachment to loved ones, and grief over losses, the verse points towards the realization of the ultimate reality, Brahman. Shankara's commentary on the Brihadaranyaka Upanishad highlights the importance of detaching oneself from worldly attachments to realize the identity of Brahman and Ātman. This verse, in saying 'na tvahaṃ kāmaye rājyam,' underscores the futility of worldly desires, aligning with Shankara's reasoning that true freedom and knowledge come from recognizing one's true nature beyond ephemeral worldly pursuits. The emphasis on 'na putraśoka ājānāmi' and 'na dāraghṛṇita ātmanvan' further reinforces the idea of transcending personal attachments, reflecting the Advaitic view of the universe as a unified, undivided whole, where individual sorrows and joys are but ephemeral expressions of the transient world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition sees this verse as an expression of devotion and surrender to the divine. Rāmānujācārya's visishtadvaita philosophy emphasizes the personal relationship between the jiva (individual soul) and Ishvara (the Supreme Lord). This verse suggests a detachment from worldly things, not out of disdain, but out of a deeper love and commitment to the Lord. Madhvācārya's Dvaita Vedanta also highlights the distinction between the Lord and the devotee, emphasizing the devotee's dependence on the Lord's grace. The line 'na tvahaṃ kāmaye rājyam' can be seen as a devotee's expression of not desiring even spiritual kingdoms or powers without the Lord's will, underscoring a complete surrender and dependence on the divine. This detachment allows the devotee to focus on their love and service to the Lord, embodying the bhakti tradition's core principles.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda often spoke about the universal application of Vedantic principles in everyday life. This verse can be seen as a call to universal empathy and understanding, beyond personal attachments and desires. Vivekananda, in his lectures, emphasized the importance of realizing one's true nature and the interconnectedness of all beings. This verse, with its message of detachment from worldly desires and sorrows, resonates with Vivekananda's exhortation to cultivate a sense of inner strength and peace, unshaken by external circumstances. Rādhākrishnan, too, would often highlight the practical implications of Vedantic thought, suggesting that such detachment is not about abandoning one's duties but about performing them without attachment to outcomes, thereby achieving a state of peace and freedom. This perspective makes the verse a powerful tool for contemporary life, encouraging individuals to find balance and fulfillment amidst the chaos of the world.