na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmanā. atha kāmaye yatkiṃcid dravyaṃ mama vidyāt|| 88||
“I do not desire a kingdom, nor do I desire to be desired by the kingdom; I only desire wealth that may come from my knowledge.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmanā - atha - kāmaye - yatkiṃcit - dravyaṃ - mama - vidyāt
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmanā (for the desire)atha (now) kāmaye (I desire) yatkiṃcit (whatever) dravyaṃ (wealth) mama (my) vidyāt (there is)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmanā | kāmanā | noun | ablative · singular · masculine | out of desire for the kingdom |
| atha | atha | indeclinable | — | then, but |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| yatkiṃcit | yatkiṃcit | compound | dvandva · "yatkiṃ + cit" | whatever |
| dravyaṃ | dravyaṃ | noun | accusative · singular · neuter | wealth |
| mama | mama | pronoun | genitive · singular · masculine | my |
| vidyāt | vidyāt | verb | √vid · liṅ-optative · third | let him know |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dualistic perspective of Advaita Vedanta, where the pursuit of external wealth or power (rājya) is seen as fleeting and illusory. Shankara's commentary on the Taittiriya Upanishad emphasizes the importance of realizing one's true nature (ātman) as the ultimate reality (brahman). In the context of this verse, the sage's rejection of kingdom and wealth (dravya) signifies a renunciation of the ephemeral world, redirecting focus towards the eternal, intrinsic knowledge (vidyā) that reveals the brahman-ātman identity. By asserting 'mama vidyāt' (from my knowledge), the sage points to the self-sufficient, all-encompassing nature of brahman, implying that true wealth lies in the understanding of one's essential being.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is interpreted through the lens of devotion and the relationship between the individual self (jīva) and the supreme being (Īśvara). Rāmānujācārya, in his Śrī Bhāshya, discusses the concept of 'prapatti' or self-surrender, where the jīva recognizes its limitations and surrenders to the will of Īśvara. The sage's disinterest in kingdom or wealth can be seen as a form of prapatti, acknowledging that true fulfillment comes not from worldly possessions but from dedicating oneself to the service of Īśvara. The phrase 'mama vidyāt' can be understood as a recognition of the jīva's dependence on Īśvara's grace for liberation, highlighting the devotional path as the means to attain true wisdom and freedom.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on practical Vedanta, often emphasized the importance of self-reliance and the cultivation of inner strength. This verse resonates with his message, as the sage's assertion of desiring wealth only from his knowledge underscores the value of self-sufficiency and intellectual independence. Vivekananda would likely interpret 'mama vidyāt' as the call to tap into one's inner potential, recognizing that true empowerment and freedom arise from the development of one's mind and character. In contemporary terms, this verse encourages individuals to pursue knowledge and self-cultivation as the foundation for achieving success and fulfillment, rather than relying solely on external factors like wealth or social status.