na tvahaṃ kāmaye rājyaṃ nāpi mohakaṭākṣataḥ । nāhaṃ dravavān na ca vidvān na bandhūn na parigraham ॥
“I do not desire kingdom, nor do I have attachment through infatuation; I am not wealthy, nor am I learned, nor do I have relatives or possessions.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - moha - kaṭākṣataḥ - nāhaṃ - dravavān - na - ca - vidvān - na - bandhūn - na - parigraham
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom),nāpi (nor) moha (delusion) kaṭākṣataḥ (by a sideways glance of)nāhaṃ (not) dravavān (wealthy) na (not) ca (and) vidvān (learned),na (not) bandhūn (relatives) na (not) parigraham ( possessions)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor |
| moha | moha | noun | masculine | delusion |
| kaṭākṣataḥ | kaṭākṣataḥ | indeclinable | — | glance of attachment |
| nāhaṃ | nāhaṁ | indeclinable | — | nor I |
| dravavān | dravavān | noun | masculine | rich |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| vidvān | vidvān | noun | masculine | learned |
| na | na | indeclinable | — | not |
| bandhūn | bandhūn | noun | accusative · plural · masculine | relatives |
| na | na | indeclinable | — | not |
| parigraham | parigraham | noun | accusative · singular · masculine | possession |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual self (ātman) is ultimately one with the absolute reality (Brahman). Śaṅkarācārya, in his commentary on the Bhagavad Gītā, emphasizes the renunciation of worldly desires and attachments as a means to realize this unity. The verse's rejection of kingdom, wealth, and knowledge as desirable objects serves to highlight the fleeting nature of these worldly pursuits, redirecting the seeker's focus towards the eternal and unchanging Brahman. Shankara's reasoning in his Upadeśasāhasrī also underscores the idea that true knowledge (vidyā) lies not in accumulating worldly knowledge but in realizing one's true nature as Brahman. Thus, this verse, with its negation of worldly desires, points towards the ultimate goal of advaita vedānta: the realization of the non-dual identity of Brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse emphasizes the importance of detachment and devotion. Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of prapatti, or total surrender to the divine, which is facilitated by the abandonment of worldly attachments. The rejection of kingdom, wealth, and learning as ends in themselves can be seen as a form of prapatti, where the individual recognizes the limitations of worldly achievements and seeks refuge in the divine. This surrender is not a rejection of the world but a reorientation towards it, seeing all as a manifestation of the divine. Madhvācārya's Dvaita Vedānta also emphasizes the distinction between the individual self (jīva) and the supreme lord (Īśvara), with this verse suggesting that true fulfillment lies not in worldly accomplishments but in devotion to and recognition of Īśvara's supremacy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, frequently emphasized the universal applicability of vedantic principles to modern life. This verse, with its rejection of external sources of happiness, resonates with Vivekānanda's call for individuals to look within for fulfillment. Radhakrishnan, in his philosophical works, also highlights the importance of balancing the inner life with outer responsibilities, suggesting that true freedom and happiness can only be found by transcending the limitations of the ego and worldly attachments. This verse, therefore, has a practical application in contemporary life, encouraging individuals to reevaluate their priorities and seek a deeper sense of purpose and meaning that is not dependent on external factors. By letting go of the ego's desires for power, wealth, and knowledge, one can discover a more profound and lasting sense of fulfillment and connection to the world.