na tvahaṃ kāmaye rājyaṃ na svargo nāpi mokṣaḥ । mama tvaṃ hi kāmaye yastvāṃ prītyā niveditaḥ ॥ १४४ ॥
“I do not desire a kingdom, nor heaven, nor liberation; I desire only you, who have been lovingly offered to me.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - mokṣaḥ - mama - tvaṃ - hi - kāmaye - yaḥ - tvāṃ - prītyā - niveditaḥ
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom),na (not) svargo (heaven) nāpi (nor) mokṣaḥ (liberation),mama (my) tvaṃ (you) hi (only) kāmaye (desire),yaḥ (who) tvāṃ (you) prītyā (with affection) niveditaḥ (has been dedicated to you)
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 |
| mokṣaḥ | mokṣaḥ | noun | nominative · singular · masculine | liberation |
| mama | mama | pronoun | — | my |
| tvaṃ | tvaṃ | pronoun | nominative · singular | you |
| hi | hi | indeclinable | — | for |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| tvāṃ | tvāṃ | pronoun | accusative · singular | you |
| prītyā | prītyā | indeclinable | — | with pleasure |
| niveditaḥ | niveditaḥ | verb | √nived | has been offered |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual self (ātman) and the ultimate reality (brahman) are one. Shankara, in his commentary on the Brahmasutras, emphasizes the importance of recognizing this unity. The speaker's rejection of desires for kingdom, heaven, or liberation signifies a transcendence of worldly attachments, pointing towards the realization of the ātman-brahman identity. The desire 'only for you' (mama tvaṃ hi kāmaye) can be seen as a metaphor for the longing of the individual self to reunite with its true nature, which is brahman. This interpretation aligns with Shankara's explanation of the mahāvākya 'tat tvam asi' (you are that), where the ultimate goal is to realize one's true self as being non-different from brahman. This verse, thus, illustrates the Advaitic path to self-realization, where one must let go of all desires and worldly aspirations to attain the knowledge of one's true nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of intense devotion (bhakti) towards the Supreme Lord. The speaker's rejection of worldly desires, including liberation, in favor of the Lord, illustrates the pinnacle of devotion where the devotee seeks nothing but the pleasure of the Lord. Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of 'prapatti' or self-surrender, where the individual surrenders all desires and aspirations at the feet of the Lord, seeking only His mercy and grace. This verse exemplifies such a state of complete surrender, where the devotee's only desire is to be with the Lord, lovingly offered to Him. Madhvācārya would interpret this in the context of 'bheda-bheda' or difference-in-identity, where the individual self, though distinct from the Lord, seeks union with Him out of love and devotion. The verse, thus, highlights the devotional path of the Vaiṣṇava tradition, emphasizing the Lord's grace and the devotee's surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lecture 'The Freedom of the Soul,' emphasizes the importance of realizing one's true nature beyond the limitations of worldly desires. This verse resonates with Vivekānanda's message, where the speaker's desire for nothing but the beloved signifies a yearning for the infinite and the eternal. Vivekānanda often cited the example of love as the highest form of worship, where the lover and the beloved become one. This verse can be seen as an illustration of such a state, where the individual transcends all desires and aspirations to unite with the ultimate reality. S. Rādhākrishnan, in his 'Indian Philosophy,' discusses the concept of 'ananda' or bliss as the ultimate goal of human existence. The speaker's desire, in this context, can be interpreted as a quest for this bliss, which is not found in worldly attainments but in the union with the divine. The verse, thus, has a universal and timeless significance, pointing towards the eternal human quest for transcendence and union with something greater than oneself.