na tvahaṃ kāmaye rājyaṃ na svargaṃ nāpi mokṣaṃ ca . vivekamātreṇa māṃ mohāyitvā yathāsukhaṃ .
“I do not desire a kingdom, nor heaven, nor even liberation; having bewildered me by my own discrimination, (I desire) as much happiness as possible.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargaṃ - nāpi - mokṣaṃ - ca - viveka - mātreṇa - māṃ - mohāyitvā - yathā - sukhaṃ
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) svargaṃ (heaven) nāpi (nor) mokṣaṃ (liberation) ca (and)viveka (discernment) mātreṇa (alone) māṃ (me) mohāyitvā (having deluded)yathā (however) sukhaṃ (happiness)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| svargaṃ | svargaṃ | noun | accusative · singular · neuter | heaven, paradise |
| nāpi | nāpi | indeclinable | — | nor, not even |
| mokṣaṃ | mokṣaṃ | noun | accusative · singular · neuter | liberation, release |
| ca | ca | indeclinable | — | and |
| viveka | viveka | noun | instrumental · singular · masculine | discernment, wisdom |
| mātreṇa | mātreṇa | noun | instrumental · singular · masculine | with ... alone |
| māṃ | māṃ | pronoun | accusative · singular | me |
| mohāyitvā | mohāyitvā | verb | √mohāyi | having deluded |
| yathā | yathā | indeclinable | — | as, in such a way that |
| sukhaṃ | sukhaṃ | noun | accusative · singular · neuter | happiness, joy |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of ultimate reality. Śaṅkara's commentary on the Brahma Sutras (3.4.26) emphasizes the rejection of worldly desires, including those for kingdom, heaven, or even liberation, as they are bound by duality. The phrase 'vivekamātreṇa māṃ mohāyitvā' suggests that discrimination alone can lead to bewilderment, implying that true understanding lies beyond mere intellectual discernment. This points to the identity of Brahman and Ātman, where desires and dualities are transcended, and the self realizes its true, unbounded nature. As Śaṅkara writes in his Upadesasahasri (18.15), 'The Self is not something to be attained; it is always present, and all that is needed is to remove the obstacles to its realization.' This verse thus guides the seeker towards self-inquiry, beyond the trappings of worldly and heavenly attainments, towards the direct experience of the non-dual Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, this verse can be seen as an expression of the jīva's longing for union with Īśvara, while recognizing the limitations of worldly and heavenly rewards. Rāmānujācārya, in his Śrī Bhāṣya (2.3.45), discusses the relationship between the individual self and the Supreme, emphasizing devotion and prapatti (surrender) as the means to attain true happiness. The verse 'vivekamātreṇa māṃ mohāyitvā' may indicate the self's bewilderment by its own discriminative faculty, highlighting the need for divine guidance. This perspective aligns with Rāmānujācārya's view that the jīva must recognize its dependence on Īśvara and surrender to His will, seeking a relationship of loving service and devotion. In this reading, the verse suggests that true happiness lies not in personal attainment but in serving and loving the Lord, underscoring the relational aspect of spiritual fulfillment.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers profound insights into the human condition and the pursuit of happiness. Swami Vivekānanda, in his lectures on 'Karma Yoga', emphasized the importance of selfless action and the cultivation of inner detachment. The rejection of desires for kingdom, heaven, or liberation in this verse can be seen as a call to transcend external sources of happiness and focus on the inner realm. Vivekānanda would likely interpret 'vivekamātreṇa māṃ mohāyitvā' as a reference to the limitations of mere intellectual understanding and the need for direct experience and self-realization. In contemporary terms, this verse prompts us to re-evaluate our priorities and seek fulfillment in a deeper sense of purpose and meaning, rather than in external achievements or possessions. As S. Radhakrishnan notes in his 'Indian Philosophy', the ultimate goal of human striving is not the attainment of some external state but the realization of one's true nature, which is already perfect and complete. This universal and practical message resonates with modern seekers, encouraging them to look within for lasting happiness and fulfillment.