na tvahaṃ kāmaye rājyaṃ nāpi mohayitumicchāmi .
“I do not desire the kingdom, nor do I wish to deceive.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - mohayitum - icchāmi
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) nāpi (nor) icchāmi (I desire) mohayitum (to delude)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + aham" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor, not even |
| mohayitum | mohayitum | verb | √moh | to deceive |
| icchāmi | icchāmi | verb | √iṣ · liṭ-perfect · first | I wish |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'na tvahaṃ kāmaye rājyaṃ nāpi mohayitumicchāmi,' underscores the Advaitic notion of detachment from worldly desires and deception. Shankara's commentary on the Bhagavad Gita (Chapter 3, Verse 30) illustrates the importance of renouncing desire, which aligns with the sentiment of this verse. The phrase 'na tvahaṃ kāmaye rājyaṃ' suggests a rejection of temporal power and 'nāpi mohayitumicchāmi' indicates a refusal to engage in deceitful behavior. This rejection mirrors the Advaitic pursuit of realizing the brahman-ātman identity, where the ultimate reality, Brahman, is understood to be the true Self, Ātman. Through such detachment and honesty, one moves closer to this unity, transcending the ephemeral nature of worldly attachments and the confusion caused by deception. In essence, this verse points to the non-dual reality by dismissing the dualistic engagements of desire and deception, guiding the seeker towards the path of self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of 'na tvahaṃ kāmaye rājyaṃ nāpi mohayitumicchāmi' is deeply rooted in the concept of prapatti or surrender to the divine. Rāmānujācārya, in his commentary on the Brahmasutra, emphasizes the importance of complete surrender to Īśvara (the Lord), which includes renouncing one's desires and deceptive tendencies. This verse is seen as an expression of the jīva's (the individual self) desire to be free from the bondage of karma and the cycle of birth and death, which is achieved through devotion and surrender to the Lord. The rejection of kingdom and deception can be understood as a metaphor for turning away from worldly ambitions and the ego's deceitful games, seeking instead the kingdom of God within. This reading aligns with the Vaiṣṇava emphasis on bhakti (devotion) as the means to realize one's true nature and union with the divine, highlighting the loving relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures of Neo-Vedānta, interpret 'na tvahaṃ kāmaye rājyaṃ nāpi mohayitumicchāmi' in the context of universal principles applicable to contemporary life. Vivekānanda, in his lecture 'The Real Nature of Man,' emphasizes the importance of renouncing worldly desires and living an honest life, seeing these as essential steps towards self-realization. Radhakrishnan, in his writings, discusses the universality of the Vedantic message, highlighting its relevance to modern society. This verse is seen as a call to authenticity and integrity, transcending personal ambitions and deceit for a higher purpose. It advocates for a life of simplicity, honesty, and service, aligning with the Neo-Vedānta emphasis on practical Vedānta—applying ancient wisdom to solve modern problems and promote global understanding and peace. The verse thus becomes a universal mantra for personal and social transformation, guiding individuals towards a path of truthfulness and selfless service.