na tvahaṁ kāmaye rājyaṁ na ca mohaṁ na ca rāgam
“I do not desire kingdom, nor do I desire infatuation, nor attachment.”
Structure
na - tvahaṁ - kāmaye - rājyaṁ - na - ca - mohaṁ - na - ca - rāgam
ahaṁ (I) na (not) kāmaye (desire) rājyaṁ (kingdom) na (and not) ca (also) mohaṁ (attachment) na (and not) ca (also) rāgam (passion)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṁ | tvahaṁ | compound | dvandva · "tva + aham" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohaṁ | mohaṁ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rāgam | rāgam | noun | accusative · singular · masculine | love, attachment |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reading of ultimate reality, where the individual self (ātman) is identical with the absolute reality (Brahman). According to Shankara, the rejection of desires for kingdom, infatuation, and attachment signifies the transcendence of the ego and its limitations. In his commentary on the Brahma Sutras, Shankara explains that the knowledge of Brahman leads to the abandonment of all desires, as one realizes that the ultimate reality is beyond all duality and distinctions. This verse points to the brahman-ātman identity, where the individual self, freed from desires and attachments, realizes its true nature as non-dual consciousness. Shankara's reasoning is rooted in the concept of 'vairagya' or detachment, which is essential for the attainment of Self-knowledge. By citing this verse, Shankara emphasizes the importance of renouncing worldly desires and attachments to realize the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of devotion to the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, explains that the rejection of desires for kingdom, infatuation, and attachment signifies the devotee's complete surrender to the Lord. The devotee, having realized the fleeting nature of worldly pleasures, seeks refuge in the Lord, who is the embodiment of eternal bliss and knowledge. Madhvācārya, on the other hand, views this verse as an expression of the jīva's (individual self) innate longing for liberation from the cycle of birth and death. According to Madhva, the jīva, having experienced the misery of worldly existence, seeks to escape the bondage of karma and attain union with the Lord. This verse highlights the importance of 'prapatti' or self-surrender, which is a central concept in Vaiṣṇava theology.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a universal and practical application, as it highlights the importance of detachment and self-control in contemporary life. Swami Vivekānanda, in his lecture 'The Powers of the Mind', emphasizes the need to cultivate 'vairagya' or detachment, in order to achieve true freedom and happiness. According to Vivekananda, the mind is constantly distracted by desires and attachments, which prevent us from realizing our true potential. By letting go of these desires, we can focus our energies on higher pursuits and attain a state of inner peace and fulfillment. S. Radhakrishnan, in his book 'The Hindu View of Life', views this verse as an expression of the human quest for meaning and purpose. Radhakrishnan argues that the rejection of desires for kingdom, infatuation, and attachment signifies the individual's search for a higher reality, beyond the limitations of the ego and the mundane world. This verse has relevance in contemporary life, as it encourages us to re-evaluate our priorities and strive for a more meaningful and purposeful existence.