na tvahaṃ kāmayamāno 'pi kasyacit-kāmanā bhāvāmi
“But I, even if desiring, do not become the object of anybody's desire.”
Structure
na - tvahaṃ - kāmayamānaḥ - api - kasyacit - kāmanā - bhāvāmi
ahaṃ (I) na (not) kāmayamānaḥ (desiring) api (even) kasyacit (anyone's) kāmanā (desire) bhāvāmi (become)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvaham | pronoun | nominative · singular · masculine | I, you |
| kāmayamānaḥ | kāmayamānaḥ | verb | √kām · ātmānādinī- present participle · first | desiring |
| api | api | indeclinable | — | also, even |
| kasyacit | kasyacit | pronoun | genitive · singular · masculine | of anyone |
| kāmanā | kāmanā | noun | ablative · singular · masculine | from desire |
| bhāvāmi | bhāvāmi | verb | √bhū · laṭ- present · first | I am |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the individual self (ātman) is not an object of desire for anyone, including the ultimate reality (Brahman). Shankara's commentary on the Brahma Sutras (1.1.5) notes that the ātman is not perceived by the senses, and thus cannot be an object of desire. This verse points to the brahman-ātman identity, where the individual self is not separate from the ultimate reality. In his commentary on the Taittiriya Upanishad (2.1.1), Shankara explains that the ātman is the essence of the individual, and its true nature is unaffected by desires or worldly attachments. This verse reinforces the idea that the self is not a separate entity that can be desired, but rather it is the ultimate reality itself, beyond all duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse can be seen as a reflection of the devotional relationship between the jīva (individual self) and Īśvara (the supreme Lord). Ramanuja's commentary on the Bhagavad Gita (7.17-18) notes that the jīva, in its pure state, is not an object of desire for the Lord, but rather it is the Lord's beloved servant. The verse highlights the idea that the individual self, in its liberated state, is not bound by desires, but rather it is a reflection of the Lord's divine nature. Madhva, in his commentary on the Bhagavata Purana (3.25.34), explains that the jīva, when purified of its worldly attachments, becomes a vessel for the Lord's divine love, and thus it is not an object of desire, but rather a participant in the divine drama.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a universal and practical application in contemporary life, reminding us that true fulfillment lies in transcending desires and worldly attachments. Swami Vivekananda, in his lecture 'The Powers of the Mind' (Complete Works, Vol. 2), notes that the mind is a slave to desires, and that true freedom lies in rising above them. Similarly, S. Radhakrishnan, in his book 'The Hindu View of Life' (1927), explains that the individual self, in its essence, is not bound by desires, but rather it is a spark of the divine, which can be realized through self-inquiry and spiritual practice. This verse encourages us to look beyond the fleeting nature of desires and to seek a deeper, more lasting sense of fulfillment and purpose.