na tvahaṃ kāmaye rāgaṃ na dveṣaṃ na ca mohanam। nāhaṃ cāhaṃ parityāgaḥ śamasyaahamadarśanam
“I do not desire attachment, nor hatred, nor delusion; I do not desire to renounce, nor do I desire solitude.”
Structure
na - tvahaṃ - kāmaye - rāgaṃ - na - dveṣaṃ - na - ca - mohanam - nāhaṃ - cāhaṃ - parityāgaḥ - śamasya - aham - adarśanam
na (not) tvahaṃ (I) kāmaye (desire) rāgaṃ (attachment) na (not) dveṣaṃ (hatred) na (not) ca (and) mohanam (delusion) nāhaṃ (I do not) cāhaṃ (and also) parityāgaḥ (renunciation) śamasya (of peace) aham (I) adarśanam (absence of perception)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvaḥāṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rāgaṃ | rāgaṁ | noun | accusative · singular · masculine | passion, attachment |
| na | na | indeclinable | — | not |
| dveṣaṃ | dveṣaṁ | noun | accusative · singular · masculine | hatred |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohanam | mohanam | noun | accusative · singular · masculine | delusion |
| nāhaṃ | nāhaṁ | indeclinable | — | I do not |
| cāhaṃ | cāhaṁ | pronoun | — | and I |
| parityāgaḥ | parityāgaḥ | noun | nominative · singular · masculine | renunciation |
| śamasya | śamasya | noun | genitive · singular · masculine | of calmness |
| aham | ahaṁ | pronoun | nominative · singular | I |
| adarśanam | adarśanaṁ | noun | accusative · singular · neuter | non-perception |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, pointing to the ultimate identity of brahman and ātman. Shankara's commentary on the Brahma Sutras emphasizes the importance of transcending the limitations of the ego (ahamkāra) and the triad of attachment, aversion, and delusion (rāga, dveṣa, and mohanam). In his view, the renunciation of these mental constructs (parityāga) and the cultivation of solitude (śama) are means to realize the true Self, which is beyond all duality. By negating the desires for attachment, hatred, and delusion, as well as renunciation and solitude, the verse points to the direct experience of brahman, unencumbered by conceptual distinctions. This aligns with Shankara's reasoning in his commentary on the Taittiriya Upanishad, where he discusses the need to transcend the ego and its associated desires to realize the non-dual Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as a expression of the devotee's (jīva) relationship with the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the importance of cultivating a selfless devotion (bhakti) that transcends worldly attachments and aversions. The verse's rejection of attachment, hatred, and delusion reflects the devotee's detachment from worldly desires and their exclusive focus on the Lord. The rejection of renunciation and solitude may be seen as a critique of ascetic practices that are not grounded in devotion, highlighting the importance of a balanced approach to spiritual life. Madhvācārya, in his Anuvyākhyāna, would likely interpret the verse as a call to recognize the inherent dependence of the jīva on Īśvara, and the need to cultivate a sense of surrender and devotion to achieve spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has universal and practical implications for contemporary life, as emphasized by Swami Vivekānanda in his lectures on the Upanishads. The rejection of attachment, hatred, and delusion can be seen as a call to cultivate emotional intelligence, self-awareness, and inner peace. Vivekānanda's concept of 'practical Vedānta' emphasizes the need to apply the principles of non-dualism to everyday life, recognizing the interconnectedness of all beings and the importance of selfless service. Similarly, S. Rādhākrishnan, in his writings on Indian philosophy, highlights the relevance of this verse to modern existential concerns, such as the search for meaning and purpose in a rapidly changing world. The verse's emphasis on transcending worldly desires and cultivating a sense of inner freedom aligns with Radhakrishnan's vision of a 'religion of the spirit,' where the individual seeks to realize their deeper potential and contribute to the greater good.