na tvahaṃ kāmaye rājyam na ca rājyasya kāmanāṃ | mama tṛptiḥ hi tṛptyā tvāṃ tṛpyataṃ yathā . . 3 . .
“I do not desire kingdom, nor do I have a desire for it; my satisfaction is in your satisfaction.”
Structure
na - tvahaṃ - kāmaye - rājyam - na - ca - rājyasya - kāmanāṃ - mama - tṛptiḥ - hi - tṛptyā - tvāṃ - tṛpyataṃ - yathā
na (not) tvahaṃ (I) kāmaye (desire) rājyam (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmanāṃ (desire)mama (my) tṛptiḥ (satisfaction) hi (indeed) tṛptyā (by satisfaction) tvāṃ (you) tṛpyataṃ (be satisfied) yathā (as)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you (used in addressing someone in a familiar or intimate manner) |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyam | rājyam | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmanāṃ | kāmanāṁ | noun | genitive · plural · masculine | of desires |
| mama | mama | pronoun | genitive · singular | my |
| tṛptiḥ | tṛptiḥ | noun | nominative · singular · feminine | satisfaction |
| hi | hi | indeclinable | — | for |
| tṛptyā | tṛptyā | noun | ablative · singular · feminine | from satisfaction |
| tvāṃ | tvāṁ | pronoun | accusative · singular | you |
| tṛpyataṃ | tṛpyataṁ | verb | √tṛp · liṅ-optative · second | may you be satisfied |
| yathā | yathā | indeclinable | — | as |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the ultimate identity of brahman and ātman. Shankara's commentary on the Taittiriya Upanishad (2.1.1) emphasizes that true satisfaction arises from realizing one's true Self, unencumbered by desires for external objects like kingdoms. The phrase 'my satisfaction is in your satisfaction' suggests an interdependence that dissolves distinctions between individual selves, pointing towards the unified brahman-ātman. This reading is reinforced by Shankara's concept of 'ananda' (bliss) as the inherent nature of brahman, where satisfaction is not derived from external sources but from recognizing one's true essence. Thus, the verse encourages the seeker to look beyond fleeting desires and kingdom, towards the eternal bliss of Self-realization.
Vaiṣṇava tradition (Rāmānujācārya): This verse encapsulates the ethos of selfless devotion, where the jīva's satisfaction is inextricably linked with the satisfaction of Īśvara. Rāmānujācārya, in his commentary on the Bhagavad Gītā (12.13-14), highlights the importance of cultivating a loving relationship with the Lord, where one's desires are surrendered at His feet. The statement 'I do not desire kingdom, nor do I have a desire for it' reflects a state of vairāgya (detachment), a prerequisite for intense bhakti. The subsequent phrase, 'my satisfaction is in your satisfaction,' underlines the jīva's dependence on Īśvara's pleasure, exemplifying the 'śeṣa-śeṣi' (master-servant) bhāva. This selfless attitude allows the devotee to transcend worldly attachments, finding true fulfillment in serving and pleasing the Lord.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda often stressed the importance of practical application of Vedāntic principles in everyday life. This verse, with its message of deriving satisfaction from the happiness of others, resonates deeply with his emphasis on selfless service. In his lecture 'The Message of Vivekānanda' (Complete Works, Vol. 3), he notes that true strength lies not in personal aggrandizement but in making others happy. The statement 'I do not desire kingdom' can be seen as a renunciation of egoistic ambitions, while 'my satisfaction is in your satisfaction' underscores the value of empathy and compassion. This universal message of mutual satisfaction transcends religious boundaries, speaking to our shared humanity and the need for interconnectedness in contemporary life. By embracing this principle, individuals can cultivate a sense of global citizenship, working towards the well-being of all, as envisioned by Vivekānanda.