na tvahaṃ kāmaye rājyaṃ nāpi dravyaṃ icchāmi.
“I do not desire a kingdom, nor do I wish for wealth.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - dravyaṃ - icchāmi
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) nāpi (nor) dravyaṃ (wealth) icchāmi (desire)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I, we |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom, sovereignty |
| nāpi | nāpi | indeclinable | — | and not, nor |
| dravyaṃ | dravyaṃ | noun | accusative · singular · neuter | wealth, riches |
| icchāmi | icchāmi | verb | √icch · laṭ-present · first | I desire, I wish |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dualistic approach to understanding the ultimate reality. Shankara's commentary on the Brihadaranyaka Upanishad (1.4.10) suggests that the renunciation of desires, as expressed in this verse, is essential for realizing the identity of Brahman and Atman. The rejection of kingdom and wealth (rājyaṃ and dravyaṃ) symbolizes the abandonment of worldly attachments, which is a crucial step towards recognizing the non-dual nature of reality. By negating the desire for external possessions and power, the individual can focus on the inner self, ultimately leading to the understanding that the Atman is none other than Brahman. This verse resonates with Shankara's concept of 'neti neti' (not this, not that), where the negation of finite and transient objects of desire facilitates the comprehension of the infinite and eternal essence of the self.
Vaiṣṇava tradition (Rāmānujācārya): In the context of Vaiṣṇava philosophy, this verse highlights the importance of devotion and self-surrender. Ramanuja's interpretation of the Bhagavad Gita (12.13-14) emphasizes the cultivation of detachment (vairagya) from worldly objects, including wealth and power, as a means to attain love and devotion for the Supreme Being. The rejection of desires for kingdom and wealth, as stated in this verse, is seen as a form of surrender to the will of God, paving the way for a deeper relationship between the jīva (individual self) and Īśvara (the Supreme Lord). This surrender, or prapatti, is a fundamental concept in Vaiṣṇava theology, facilitating the devotee's journey towards moksha, or liberation, through the grace of God.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekananda's lecture on 'The Ideal of Karma Yoga' resonates with the essence of this verse. He emphasizes the importance of renouncing personal desires and ego, exemplified by the rejection of kingdom and wealth, as a means to achieve a higher purpose in life. Vivekananda's interpretation of this verse would likely focus on the universal and practical application of selfless action, where the individual, unencumbered by personal desires, can work towards the betterment of society. This approach aligns with his concept of 'karma yoga,' where selfless work becomes a form of worship, leading to spiritual growth and liberation. In contemporary life, this verse can inspire individuals to re-evaluate their priorities, recognizing that true fulfillment lies not in material wealth or power, but in contributing to the greater good.