na tvahaṃ kāmaye rājyaṃ na svargo nāpi muktiḥ । mama tvaṃ priya-pāṇḍava nityam udabrūhīti yat .
“Not that I desire kingdom, nor heaven, nor liberation; tell me, dear Pāṇḍava, what you always think of.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - muktiḥ - mama - tvaṃ - priya - pāṇḍava - nityam - udabrūhīti - yat
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (not) svargo (heaven) nāpi (nor) muktiḥ (liberation) mama (of me) tvaṃ (you) priya (dear) pāṇḍava (O Pāṇḍava) nityam (always) udabrūhīti (tell) yat (what)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · 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 |
| muktiḥ | muktiḥ | noun | nominative · singular · feminine | liberation |
| mama | mama | pronoun | genitive · singular | my |
| tvaṃ | tvaṃ | pronoun | nominative · singular | you |
| priya | priya | adjective | — | dear |
| pāṇḍava | pāṇḍava | noun | nominative · singular · masculine | son of Pāṇḍu |
| nityam | nityam | indeclinable | — | always |
| udabrūhīti | udabrūhīti | verb | √brū · liṅ-optative · second | you should always tell |
| yat | yat | indeclinable | — | what |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in illustrating the non-dual nature of reality. The speaker's rejection of desires for kingdom, heaven, or liberation signals a transcendence of worldly attachments, underscoring the notion that true fulfillment lies not in external achievements but in the realization of one's true nature. Shankara's commentary on the Brahma Sutras, particularly his discussion on the nature of Brahman, supports this interpretation. The statement 'mama tvaṃ priya-pāṇḍava nityam udabrūhīti yat' can be seen as an expression of the jiva's inherent longing to understand its true identity with Brahman, echoing the concept of 'Tat tvam asi' (You are That), which underscores the ultimate identity of the individual self (ātman) with the universal self (Brahman). This verse, in the context of Advaita Vedanta, points towards the ultimate reality that lies beyond the dualities of the mundane world, guiding the seeker towards the path of self-inquiry and the realization of the non-dual Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of bhakti, or devotional love. The speaker's disinterest in worldly or heavenly gains and liberation itself is seen as a testament to the depth of their devotion to the Lord. Rāmānujācārya, in his commentary on the Gītā, emphasizes the importance of self-surrender and the cultivation of love for the Divine. In this context, the verse can be understood as an expression of the devotee's yearning for constant communion with the Lord, symbolized by the figure of Pāṇḍava. The statement 'priya-pāṇḍava' highlights the personal relationship between the devotee and the Lord, where the former seeks not material benefits but the eternal presence of the Divine in their life. This reading underscores the Vaiṣṇava emphasis on the path of devotion as the means to attain not just liberation but a loving, personal relationship with God.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often emphasized the universal principles that can guide human life towards greater fulfillment and harmony. This verse, when seen through the lens of Neo-Vedānta, speaks to the human quest for meaning and purpose beyond material achievements. Vivekānanda, in his speech 'The Ideal of a Universal Religion,' noted the importance of recognizing and realizing one's true nature, beyond the confines of mundane desires. The verse's disdain for worldly desires and its emphasis on what one 'always thinks of' can be interpreted as a call to introspection and self-discovery, aligning with Vivekānanda's advocacy for the cultivation of inner strength and the pursuit of one's higher self. In contemporary life, this verse serves as a reminder of the importance of aligning one's actions and desires with a deeper sense of purpose and the universal values of compassion, love, and self-realization.