na tvahaṃ kāmaye rājyaṃ na svargo nāpi mokṣaḥ । mama kiñcana desider nāsti yatprāpte kāmayeyaṃ ॥ 260 ॥
“I do not desire a kingdom, nor heaven, nor liberation; I do not have any desire that is not fulfilled.”
Structure
na - tva - ahaṃ - kāmaye - rājyaṃ - na - svargaḥ - nāpi - mokṣaḥ - mama - kiñcana - desider - nāsti - yat - prāpte - kāmayeyaṃ
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom)na (not) svargaḥ (heaven) nāpi (nor) mokṣaḥ (liberation)mama (my) kiñcana (anything) desider (desired thing) nāsti (there is not)yat (which) prāpte (when obtained) kāmayeyaṃ (I would desire)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tva | tva | indeclinable | — | you, emphatic particle |
| ahaṃ | ahaṃ | pronoun | nominative · singular | I |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| svargaḥ | svargaḥ | noun | nominative · singular · masculine | heaven |
| nāpi | nāpi | indeclinable | — | nor |
| mokṣaḥ | mokṣaḥ | noun | nominative · singular · masculine | liberation |
| mama | mama | pronoun | genitive · singular | my |
| kiñcana | kiñcana | indeclinable | — | anything |
| desider | desider | verb | — | I desire |
| nāsti | nāsti | verb | √as · present · third | there is not |
| yat | yat | pronoun | nominative · singular | which |
| prāpte | prāpte | verb | √āp · past participle | having been obtained |
| kāmayeyaṃ | kāmayeyaṃ | verb | √kām · optative · first | I may desire |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, pointing to the ultimate identity between Brahman and Ātman. Shankara's commentary on the Taittiriya Upanishad highlights the idea that true fulfillment lies in the realization of this identity, rendering all desires, including those for kingdom, heaven, or liberation, obsolete. The verse's statement 'I do not have any desire that is not fulfilled' can be seen as an expression of the jivanmukta's state, where the individual self, having realized its true nature as Brahman, finds all desires naturally fulfilled, echoing Shankara's notion that the pursuit of desires is abandoned once the self realizes its true, unchanging nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the utmost devotion, where the devotee's desire is solely for the pleasure of Īśvara, and all other desires, including liberation, are subsumed by this singular focus. Ramanuja, in his commentary on the Bhagavad Gita, emphasizes the relationship between the jīva and Īśvara, suggesting that true desirelessness (vairagya) arises from recognizing one's complete dependence on God. This verse, in saying 'I do not desire a kingdom, nor heaven, nor liberation,' exemplifies a state where the individual's desires are fully aligned with the divine will, indicating a deep level of spiritual maturity and devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, highlighting the concept of desirelessness not as a negation of life but as a fulfillment of it. Swami Vivekananda, in his lectures on 'The Complete Works of Swami Vivekananda,' emphasizes the idea that true happiness and peace can only be achieved when one transcends the fleeting nature of worldly desires. The statement 'I do not have any desire that is not fulfilled' can be seen as a call to self-reflection, encouraging individuals to examine their desires and find fulfillment in a deeper, more universal sense. This aligns with Radhakrishnan's view that the essence of Vedanta lies in its universal applicability, offering a message of hope and self-realization that transcends cultural and temporal boundaries.