na tvahaṃ kāmaye rājyaṃ nāpi dravyaṃ icchāmi। na ca iha lokāntareṣu kiñcidapi ca kāmaye॥
“I do not desire a kingdom, nor do I desire wealth; I do not desire anything in this world or the next.”
Structure
na tv aham kāmaye rājyam nāpi dravyam icchāmi na ca iha loke antarāni kiñcid api ca kāmaye
na (no) tv (indeed) aham (I) kāmaye (desire) rājyam (kingdom)nāpi (nor) dravyam (wealth) icchāmi (I desire)na (no) ca (and) iha (in this) loke (world) antarāni (or the next) kiñcid (anything) api (even) ca (and) kāmaye (I desire)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tv | tvā | indeclinable | — | you (emphatic) |
| aham | aham | pronoun | nominative · singular | I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyam | rājyam | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor |
| dravyaṃ | dravyaṃ | noun | accusative · singular · neuter | wealth |
| icchāmi | icchāmi | verb | √icch · laṭ-present · first | I desire |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| iha | iha | indeclinable | — | here |
| loke | loke | noun | locative · singular · masculine | world |
| antarāni | antarāni | noun | accusative · plural · neuter | others |
| kiñcid | kiñcid | indeclinable | — | anything |
| api | api | indeclinable | — | also |
| ca | ca | indeclinable | — | and |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse exemplifies the non-dual perspective, where the individual self (ātman) renounces all desires, thereby realizing its true nature as brahman. As Śaṅkara notes in his commentary on the Brihadaranyaka Upanishad (4.4.6), the renunciation of desires leads to the understanding that the ultimate reality, brahman, is the only reality. In this context, the verse 'na tvahaṃ kāmaye rājyaṃ nāpi dravyaṃ icchāmi' underscores the detachment from worldly and otherworldly desires, pointing towards the realization of the brahman-ātman identity. This detachment is a means to achieve the state of liberation (mokṣa), where the individual self realizes its oneness with the ultimate reality, thereby transcending all dualistic experiences.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the devotional path, where the devotee (jīva) renounces all desires, dedicating themselves to the worship of the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya (2.2.42), emphasizes the importance of prapatti, or self-surrender, where the individual surrenders all desires and ego to the Lord, mirroring the sentiment of this verse. The Vaiṣṇava tradition views the rejection of desires as a means to develop a deeper, loving relationship between the jīva and Īśvara, ultimately leading to liberation and eternal union with the Lord. This verse thus serves as a testament to the Vaiṣṇava ideal of selfless devotion and love for the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, in the context of modern life, underscores the importance of living a life free from the bondage of desires. As Swami Vivekānanda notes in his lecture 'The Powers of the Mind' (Complete Works, 2:76), 'the less passionate we are, the more is the mind able to act.' The verse 'na tvahaṃ kāmaye rājyaṃ nāpi dravyaṃ icchāmi' can be seen as a call to live a simple, desire-less life, focusing on the universal and eternal aspects of human existence. S. Radhakrishnan, in his book 'The Hindu View of Life' (1927), also highlights the importance of detachment and the pursuit of a higher, spiritual life, which is in line with the sentiments expressed in this verse. This perspective encourages individuals to cultivate a sense of inner freedom and contentment, unshackled by the burdens of worldly desires, and strive for a more meaningful and fulfilling life.