na tvahaṃ kāmayiṣye na ca dehi nāpi bādhiṣye
“I will neither covet, nor give, nor obstruct.”
Structure
na - tvahaṃ - kāmayiṣye - na - ca - dehi - nāpi - bādhiṣye
tvahaṃ (you) na (not) kāmayiṣye (will desire) na (not) ca (and) dehi (give) nāpi (nor) bādhiṣye (will obstruct)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmayiṣye | kāmayiṣye | verb | √kā · liṅ-optative · first | I may desire |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| dehi | dehi | verb | √dā · liṅ-optative · second | you may give |
| nāpi | nāpi | indeclinable | — | and not, nor |
| bādhiṣye | bādhiṣye | verb | √badh · liṅ-optative · first | I may harm |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na tvahaṃ kāmayiṣye na ca dehi nāpi bādhiṣye, underscores the non-dual nature of reality by negating the triad of actions typically associated with the ego-bound self. Shankara's commentary on the Brahma Sutras (especially 4.1.3) highlights the relinquishment of worldly desires and actions as essential for realizing the brahman-ātman identity. This verse can be seen as a practical application of that principle, where the individual, in striving for liberation, lets go of the impulse to covet, give, or obstruct—actions that reinforce the illusion of a separate self. By negating these actions, the verse points towards the realization of the ultimate non-dual reality, where such distinctions lose their meaning. This interpretation aligns with Shankara's emphasis on the path of knowledge (jñāna) leading to the understanding of the identity of the individual self (ātman) with the ultimate reality (brahman).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of the devotee's detachment from worldly actions and desires, undertaken with the understanding that true fulfillment and liberation come from devotion to Īśvara (the Lord). Rāmānujācārya's concept of 'prapatti' or surrender to the Lord involves a similar negation of personal effort and desire, recognizing Īśvara as the sole doer. This verse resonates with that idea, suggesting a letting go of personal will and action, not in a spirit of inaction, but in devotion and surrender to the divine will. Madhvācārya's commentary might emphasize the distinction between the devotee's actions and those driven by ego, highlighting the importance of acting without attachment or aversion, as guided by the Lord. This verse serves as a reminder of the devotee's relationship with Īśvara, emphasizing the importance of surrendering one's ego and desires to experience divine grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the practical application of Vedāntic principles in everyday life, emphasizing the importance of selflessness and detachment. This verse can be seen as a call to action for individuals to transcend their personal desires and ego-centric actions, recognizing the interconnectedness of all existence. In his lectures on 'Karma Yoga,' Vivekānanda advocates for work without attachment to outcomes, which aligns with the spirit of this verse. S. Radhakrishnan, in his writings, connects these principles to the universal quest for meaning and fulfillment, suggesting that true liberation comes from serving others and understanding one's place within the larger cosmic context. This verse, in the context of modern life, invites individuals to reflect on their actions and motivations, encouraging a shift towards a more selfless and compassionate way of living, where personal desires do not dictate one's interactions with the world.