Na tvahaṃ kāmaye rājyaṃ na svargo nāpi mokṣaḥ . Māmakīm vāñchaye putrāṃstān hi kāmaye kāmaye
“I do not desire kingdom, nor heaven, nor even liberation; I desire only my sons, for I intensely long for them.”
Structure
Na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - mokṣaḥ - Māmakiṃ - vāñchaye - putrāṇ - tān - hi - kāmaye - kāmaye
Na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom), na (not) svargo (heaven) nāpi (nor) mokṣaḥ (liberation)Māmakiṃ (my own) putrāṇ (sons) vāñchaye (I desire), tān (those) hi (indeed) kāmaye (I desire) kāmaye (desire)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kā · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | 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 |
| Māmakiṃ | Māmakiṃ | noun | accusative · singular · feminine | my mother |
| vāñchaye | vāñchaye | verb | √vañch · laṭ-present · first | I desire |
| putrāṇ | putrāṇ | noun | accusative · plural · masculine | sons |
| tān | tān | pronoun | accusative · plural | them |
| hi | hi | indeclinable | — | for |
| kāmaye | kāmaye | verb | √kā · laṭ-present · first | I desire |
| kāmaye | kāmaye | verb | √kā · laṭ-present · first | I desire |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual perspective by highlighting the fleeting nature of worldly desires like kingdom, heaven, or liberation. Shankara's commentary on the Brahma Sutras emphasizes the ultimate reality of Brahman and the illusoriness of the world. In this context, the longing for sons in the verse can be seen as a metaphor for the intense longing for the ultimate truth, Brahman. The repetition of 'kāmaye' suggests an unrelenting yearning that transcends mundane attachments, pointing towards the brahman-ātman identity. This reading aligns with Shankara's reasoning that the ultimate goal is not to achieve something external but to realize one's true nature, which is already Brahman. The verse, therefore, supports a non-dual interpretation where all desires are subsumed by the singular desire for Self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as exemplifying the bhakti spirit, where the love for one's sons mirrors the unconditional love a devotee has for Īśvara. Rāmānujācārya's concept of 'aprakaṭa bhakti' (unmanifest devotion) could apply here, where the intense longing for sons is a reflection of the innate longing for the divine. The verse illustrates the human condition's deepest yearning, which, when directed towards the divine, becomes the pathway to spiritual liberation. Madhvācārya's Dvaita Vedānta might interpret the 'intense longing' as a demonstration of the real, existential distinction between the self (jīva) and God (Īśvara), with the desire for union with God being the ultimate expression of devotion. Thus, the verse supports a devotional reading where personal relationships are seen as conduits to understanding and experiencing divine love.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda emphasized the universal and practical application of Vedāntic principles in everyday life. This verse, with its emphasis on the universal human emotion of longing, can be seen as a call to recognize and nurture our deeper, spiritual longings. Vivekānanda, in his lectures on 'Practical Vedanta', often highlighted the importance of directing human emotions and desires towards spiritual goals. The intense longing for sons can be metaphorically extended to the longing for spiritual fulfillment, self-realization, or service to humanity. S. Radhakrishnan, in his philosophical writings, stressed the importance of experience and the practical application of philosophical principles. He might interpret this verse as an illustration of how personal desires can be sublimated into a universal desire for the well-being of all, reflecting the broader ethical and humanitarian dimensions of Neo-Vedānta thought.