na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmana, atha kāmaye tanmuktiṃ yena muktaḥ sukhī bhavet.
“I do not desire kingship, nor do I have a desire for it; I desire that release by which having been released one becomes happy.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmana - atha - kāmaye - tanmuktiṃ - yena - muktaḥ - sukhī - bhavet
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmana (desire)atha (then) kāmaye (I desire) tanmuktiṃ (freedom from that)yena (by which) muktaḥ (having been freed) sukhī (happy) bhavet (one becomes)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | I, indeed |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmana | kāmana | noun | ablative · singular · masculine | from desire for the kingdom |
| atha | atha | indeclinable | — | then, but |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| tanmuktiṃ | tanmuktiṃ | noun | accusative · singular · feminine | release from that |
| yena | yena | pronoun | instrumental · singular | by which |
| muktaḥ | muktaḥ | verb | √muc · past participle | released |
| sukhī | sukhī | adjective | — | happy |
| bhavet | bhavet | verb | √bhū · optative · third | may he be |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual self (ātman) is ultimately identical with the supreme reality (Brahman). Shankara's commentary on the Brahma Sutras emphasizes the notion of liberation (mukti) as the realization of this identity, freeing the individual from the cycle of suffering and desire. In the context of this verse, the desire for kingship or its trappings is seen as a manifestation of ignorance (avidyā) about one's true nature. The longing for release (mukti) expressed here is a call to transcend such worldly desires and realize the blissful state of unity with Brahman, as noted in Shankara's Upadesasahasri. This verse, therefore, points to the ultimate goal of Advaita Vedanta: the direct experience of the Ātman-Brahman identity, leading to supreme happiness and liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the jīva's (individual soul's) longing for liberation from the bondage of saṃsāra, which is only possible through devotion to Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the importance of prapatti, or self-surrender, as a means to attain this liberation. The verse's rejection of desire for kingship and its trappings reflects the Vaiṣṇava emphasis on detachment from worldly pursuits and the cultivation of bhakti (devotion) as the primary means to achieve mukti. Madhvācārya would further emphasize the role of Īśvara's grace in facilitating this liberation, suggesting that the desire for release mentioned in the verse is itself a manifestation of divine grace, guiding the jīva towards its ultimate union with the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the practical application of Vedāntic principles in everyday life, emphasizing the pursuit of spiritual freedom and the realization of one's true potential. This verse resonates with his teachings on the importance of detachment and the cultivation of a higher, universal consciousness. In his lectures and writings, such as 'The Complete Works of Swami Vivekananda', Vivekananda interprets such verses as a call to go beyond the limitations of personal desire and ambition, striving instead for a state of inner freedom and joy that is not contingent upon external circumstances. Similarly, S. Radhakrishnan, in his philosophical works, discusses the universal applicability of this verse, suggesting that the 'release' it speaks of is not just a spiritual concept but a psychological and philosophical one, relevant to all individuals seeking to transcend the mundane and achieve a deeper sense of purpose and happiness in life.