na tu kāmaye rājyaṃ na ca rājyasya kāmana | na hi naḥ pṛthivyāṃ ca kiñcidasti hṛdaye
“I do not desire the kingdom, nor do I have a desire for the kingdom; nothing on earth is dear to our heart.”
Structure
na tu kāmaye rājyaṃ na ca rājyasya kāmanā na hi naḥ pṛthivyāṃ ca kiñcid asti hṛdaye
na (not) tu (indeed) kāmaye (I desire) rājyaṃ (kingdom) na (not) ca (and) kāmanā (for the desire) rājyasya (of kingdom) na (not) hi (for) naḥ (our) pṛthivyāṃ (earth) ca (and) kiñcid (anything) asti (exists) hṛdaye (in heart)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| 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 | verb | √kām · liṅ-optative · third | may he desire |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| naḥ | naḥ | pronoun | dative · plural | to us |
| pṛthivyāṃ | pṛthivyāṃ | noun | accusative · singular · feminine | earth |
| ca | ca | indeclinable | — | and |
| kiñcid | kiñcid | indeclinable | — | anything |
| asti | asti | verb | √as · laṭ-present · third | is |
| hṛdaye | hṛdaye | noun | locative · singular · neuter | in the heart |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa underscores the non-dualistic perspective of Advaita Vedānta. Śaṅkarācārya, in his commentaries on the Upaniṣads and the Bhagavad Gītā, emphasizes the notion of renunciation (vairāgya) as a means to realize the ultimate truth of Brahman. In this context, the statement 'na tu kāmaye rājyaṃ na ca rājyasya kāmana' signifies a detachment from worldly desires, including the desire for kingdom or power, which is a prerequisite for understanding the brahman-ātman identity. This detachment allows the individual to focus on the realization of the Self (Ātman), which is ultimately one with Brahman. Śaṅkarācārya's reasoning on similar passages, such as the Bhagavad Gītā (Chapter 3, Verse 25), highlights the importance of performing actions without attachment to their fruits, leading to a state of inner peace and liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, interprets this verse as an expression of devotion and surrender to the divine will. Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the concept of prapatti, or self-surrender, as a means to attain the Lord's grace. The speaker's renunciation of desire for kingdom or worldly power reflects a desire to be free from the bondage of karma and to dedicate oneself to the service of the Lord. This devotion is rooted in the understanding of the jīva (individual self) as a servant of Īśvara (the Supreme Lord), and the rejection of worldly desires is seen as a necessary step in cultivating this devotional relationship. Madhvācārya, on the other hand, might interpret this verse through the lens of his Dvaita Vedānta, where the emphasis is on the distinction between the individual self and the Supreme Lord, yet still highlighting the importance of devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, when viewed through the prism of Neo-Vedānta, offers a powerful message of universal applicability. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of detachment and the dangers of desire. He saw the pursuit of worldly power and wealth as a distraction from the realization of one's true potential. In this context, the statement 'na hi naḥ pṛthivyāṃ ca kiñcid asti hṛdaye' suggests a state of inner fulfillment and contentment, where external possessions or achievements no longer hold sway over the individual's heart. S. Rādhākrishnan, in his philosophical works, further elaborates on the concept of 'detachment in action,' where one engages in worldly activities without being bound by their outcomes. This perspective encourages individuals to re-evaluate their priorities and strive for a life of purpose and meaning, unencumbered by the burdens of worldly ambition.