na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vai dhanam। na ca vidyā na ca rājyena tulanā kartum ।
“I do not desire a kingdom, nor do I desire wealth or worldly delights, and I do not consider knowledge or a kingdom to be comparable.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaṃ - na - vai - dhanam - na - ca - vidyā - na - ca - rājyena - tulanā - kartum
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) mohaṃ (attachment) na (not) vai (indeed) dhanam (wealth)na (not) ca (and) vidyā (knowledge) na (not) ca (and) rājyena (with kingdom) tulanā (comparison) kartum (to make)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohaṃ | mohaṃ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| vai | vai | indeclinable | — | indeed |
| dhanam | dhanam | noun | accusative · singular · neuter | wealth |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| vidyā | vidyā | noun | nominative · singular · feminine | knowledge |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyena | rājyena | noun | instrumental · singular · neuter | with kingdom |
| tulanā | tulanā | noun | nominative · singular · feminine | comparison |
| kartum | kartum | indeclinable | — | to make |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of ultimate reality, pointing towards the identity of brahman and ātman. Śaṅkarācārya's commentary on the Brahma Sūtras emphasizes the futility of desiring transient worldly things, including kingdoms and wealth, which aligns with the sentiment expressed here. The rejection of kingdom, wealth, and worldly delights (rājyaṃ, dhanam, mohaṃ) as desirable goals directly supports the Advaita notion of renouncing attachments to ephemeral phenomena. By stating 'na ca vidyā na ca rājyena tulanā kartum,' the verse implies that even knowledge and kingdoms are not to be compared or considered as means to an end in the pursuit of the ultimate truth. This aligns with Shankara's reasoning that true knowledge (vidyā) lies in understanding the non-duality of the self and the absolute, transcending all worldly comparisons and desires. Thus, this verse encourages the seeker to look beyond the fleeting attractions of the world and seek the lasting union with the brahman-ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, following the thoughts of Rāmānujācārya and Madhvācārya, interprets this verse in the context of the relationship between the jīva (individual self) and Īśvara (the Lord). The rejection of desires for kingdom, wealth, and worldly pleasures can be seen as a call to devotion, where the devotee seeks nothing but the grace and love of the Lord. Rāmānujācārya, in his commentary on the Gītā, emphasizes the importance of surrendering all desires and ego to the will of the Lord, which is echoed in the sentiment of not desiring anything, including knowledge, as a means to compare or achieve worldly ends. The statement 'na ca vidyā na ca rājyena tulanā kartum' can be interpreted as recognizing that true knowledge is the understanding of one's true nature as a servant of the Lord, and that all comparisons and desires for worldly things are futile in the face of devotion to Īśvara. Thus, this verse encourages a devotional attitude, where the ultimate goal is not personal gain but the service and love of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures of Neo-Vedānta, would interpret this verse as a call to universal brotherhood and the practical application of Vedāntic principles in everyday life. Vivekānanda, in his lectures and writings, often emphasized the importance of renouncing selfish desires and worldly attachments, not for ascetic purposes but to serve humanity with a pure heart. The rejection of desires for personal gain, including kingdoms and wealth, points towards a selfless life where one's actions are guided by a sense of duty and service to others, rather than personal ambition. The statement 'na ca vidyā na ca rājyena tulanā kartum' suggests that true knowledge is not about accumulating wealth or power but about realizing one's unity with all existence and acting accordingly. Radhakrishnan, echoing this sentiment, would see this verse as an encouragement to live a life of simplicity, compassion, and wisdom, where the pursuit of knowledge and wealth is subordinated to the pursuit of the well-being of all. This interpretation makes the verse highly relevant to contemporary life, emphasizing the need for selflessness, global citizenship, and a holistic approach to individual and societal development.