na tvahaṃ kāmaye rājā na ca rājyaṃ na hi dhanam। na putro nāpi kanyā na bhṛtyo na duhitṛpyasi॥
“I do not desire to be a king, nor a kingdom, nor wealth, nor a son, nor a daughter, nor a servant, nor a daughter-in-law.”
Structure
na - tvahaṃ - kāmaye - rājā - na - ca - rājyaṃ - na - hi - dhanam - na - putro - nāpi - kanyā - na - bhṛtyo - na - duhitṛpyasi
na (not) tvahaṃ (I) kāmaye (desire) rājā (king),na (not) ca (and) rājyaṃ (kingdom),na (not) hi (for) dhanam (wealth),na (not) putro (son),nāpi (nor) kanyā (daughter),na (not) bhṛtyo (servant),na (not) duhitṛpyasi (daughter-in-law)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I, we two (archaic) |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājā | rājā | noun | accusative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| dhanam | dhanam | noun | accusative · singular · neuter | wealth |
| na | na | indeclinable | — | not |
| putro | putro | noun | nominative · singular · masculine | son |
| nāpi | nāpi | indeclinable | — | nor |
| kanyā | kanyā | noun | nominative · singular · feminine | daughter |
| na | na | indeclinable | — | not |
| bhṛtyo | bhṛtyo | noun | nominative · singular · masculine | servant |
| na | na | indeclinable | — | not |
| duhitṛpyasi | duhitṛpyasi | noun | nominative · singular · feminine | granddaughter (less likely, could be considered an error; typically 'duhitṛ́' means daughter) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse succinctly encapsulates the core of non-dualistic philosophy, emphasizing the relinquishment of desires for transient worldly possessions and relationships. Ādi Śaṅkarācārya, in his commentary on the Bhagavad Gītā, particularly on the verse 'na tvehaṃ kāmaye' (I do not desire), would interpret this as an expression of vairāgya, or detachment, a crucial step towards realizing the ultimate reality, Brahman. By negating the desire for kingdom, wealth, progeny, and other worldly attachments, the individual progresses towards the understanding of the brahman-ātman identity, where the self (ātman) is seen as identical with the universal reality (Brahman). This verse, in the context of Advaita Vedānta, underscores the importance of transcending worldly desires to realize the non-dual nature of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Within the Vaiṣṇava tradition, this verse is seen as an expression of complete surrender to the divine will, emphasizing the jīva's (individual soul's) dependence on Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the importance of prapatti, or self-surrender, as a means to achieve liberation. The rejection of desires for worldly possessions and relationships, as stated in the verse, signifies the jīva's readiness to submit to the divine plan, recognizing that true fulfillment and liberation can only be achieved through devotion to Īśvara. Madhvācārya, on the other hand, might view this verse as an illustration of the jīva's innate incapability to find lasting satisfaction in worldly objects, pointing to the necessity of seeking refuge in the Supreme Being for ultimate happiness and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal applicability of Vedāntic principles in everyday life. This verse can be seen as a call to reevaluate one's priorities and aspirations, focusing on the inner pursuit of peace and wisdom rather than external, material achievements. In his speech 'The Vedanta in All Lands', Vivekānanda highlights the importance of self-control and detachment as means to achieve a balanced and fulfilling life. Similarly, S. Rādhākrishnan, in his philosophical works, underscores the relevance of non-attachment in modern life, suggesting that true freedom and happiness can only be achieved by transcending the limitations of the ego and desires. This verse, in the context of Neo-Vedānta, serves as a reminder of the importance of cultivating a deeper sense of purpose and meaning, beyond the ephemeral nature of worldly desires and possessions.