na tvahaṃ kāmaye rājyaṃ na ca mokṣaṃ na puṇyānī
“I do not desire kingdom, nor liberation, nor punya.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mokṣaṃ - na - puṇyānī
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) mokṣaṃ (liberation) na (not) puṇyānī (merit)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I, we (inclusively) |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| mokṣaṃ | mokṣaṃ | noun | accusative · singular · masculine | liberation |
| na | na | indeclinable | — | not, no |
| puṇyānī | puṇyānī | noun | accusative · plural · feminine | good deeds, virtuous acts |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na tvahaṃ kāmaye rājyaṃ na ca mokṣaṃ na puṇyānī, encapsulates the essence of non-dualistic philosophy by negating the triad of desires for kingdom, liberation, and merit. According to Shankara's commentary on the Taittiriya Upanishad (2.1), the ultimate reality, Brahman, is beyond all human constructs and desires. The negation of desires in this verse points towards the identity of Brahman and the Atman, where the individual self, freed from the fetters of worldly attachments, realizes its true nature. Shankara's reasoning on similar passages, such as the Brihadaranyaka Upanishad (4.4.6), emphasizes the futility of seeking fulfillment in external accomplishments or possessions, instead guiding the seeker towards the inward journey of self-discovery and the realization of the unchanging, all-pervading Brahman. This verse, in essence, invites the seeker to transcend the boundaries of empirical existence and merge with the ultimate reality, thus exemplifying the non-dualistic tenet that the Self (Atman) is not different from the Absolute (Brahman).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse revolves around the concept of selfless devotion to the Supreme Lord. Ramanuja, in his commentary on the Bhagavad Gita, underscores the importance of bhakti, or devotion, as the means to achieve liberation and union with God. The statement 'na tvahaṃ kāmaye rājyaṃ na ca mokṣaṃ na puṇyānī' signifies the devotee's detachment from worldly gains and the desire for personal liberation, instead, focusing on the pure love and service to the Īśvara. This detachment is not a negation of the world but a transcendence of egoistic motivations, allowing the devotee to act selflessly in the world while being centered in devotion. Madhva, on the other hand, emphasizes the real distinction between the jīva (individual soul) and Īśvara (God), highlighting that true liberation comes from recognizing and serving this distinction with devotion. Both Ramanuja and Madhva would see this verse as an expression of a devotee's humility and detachment, necessary for achieving a deeper, personal relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, exponents of Neo-Vedānta, interpreted this verse in the light of practical Vedānta and its application to everyday life. According to Vivekananda, this verse points to the universal principle of renunciation, not in the sense of fleeing from the world, but in transcending the petty desires and egoistic boundaries that limit human potential. In his lecture 'The Real Nature of the Soul' (Complete Works, Vol. 2), Vivekananda emphasizes the importance of realizing one's true nature beyond the ephemeral pursuits of power, wealth, or even the desire for personal salvation. Radhakrishnan, in his writings, such as 'The Hindu View of Life', underscores the ethical implications of this verse, suggesting that true freedom and happiness can only be achieved when the individual renounces selfish desires and works selflessly for the common good. Both these thinkers saw this verse as a call to a higher form of living, where the individual, unencumbered by personal ambitions, contributes positively to society while striving for spiritual growth and self-realization.