na tvahaṃ kāmaye rājyaṃ na ca devaripuṃ vadhām । nānāni asmi kāmaye kastu mā cchaṣṭimān ॥
“I do not desire a kingdom, nor the death of my enemy; what then can I, a powerful person, possibly desire?”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - devaripuṃ - vadhām - nānāni - asmi - kāmaye - kaḥ - stu - mā - cchaṣṭimān
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom), na (not) ca (and) kāmaye (desire) devaripuṃ (enemy of the gods) vadhām (killing), asmi (I am) kāmaye (desire) nānāni (various things), kaḥ (who) stu (indeed) mā (my) cchaṣṭimān (has power over)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devaripuṃ | devaripuṁ | noun | accusative · singular · masculine | enemy of the gods |
| vadhām | vadhām | noun | accusative · singular · masculine | killing |
| nānāni | nānāni | noun | accusative · plural · neuter | varied things |
| asmi | asmi | verb | √as · laṭ-present · first | I am |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| stu | stu | indeclinable | — | praise |
| mā | mā | indeclinable | — | me |
| cchaṣṭimān | cchaṣṭimān | noun | nominative · singular · masculine | sixty |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, emphasizing that the ultimate goal is not to achieve worldly power or victory over enemies, but to realize the identity of brahman and ātman. Shankara's commentary on the Brihadaranyaka Upanishad (4.4.6) highlights the futility of worldly desires, which are rooted in ignorance of one's true nature. In this context, the verse suggests that the one who has realized their true nature as brahman-ātman has transcended all desires, including the desire for kingdom or victory. This realization is akin to the state of turīya, where one is beyond all dualities, and thus, the concept of desiring or not desiring becomes irrelevant. The verse points to the freedom from the cycle of desires and aversions, leading to the ultimate goal of liberation, or mokṣa.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse can be seen as an expression of the devotee's selfless love for the Lord, where one's desires are solely focused on pleasing the divine. Ramanuja's commentary on the Bhagavad Gita (12.13-14) emphasizes the importance of cultivating a desireless state, not for personal liberation, but to be of service to the Lord. In this context, the verse suggests that the devotee is not interested in personal gain or power but is solely motivated by the desire to be an instrument of the Lord's will. The phrase 'what then can I, a powerful person, possibly desire?' can be interpreted as the devotee's humility, recognizing that true power and strength come from the Lord, and thus, one's desires should be aligned with the Lord's will. This verse highlights the importance of Prapatti, or self-surrender, in the Vaiṣṇava tradition, where one surrenders their desires and ego to the Lord, seeking refuge in His mercy and grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant practical implications for contemporary life, emphasizing the importance of desirelessness and selflessness. Swami Vivekananda, in his lecture on 'The Powers of the Mind' (Complete Works, Vol. 3), highlights the need to transcend personal desires and ambitions, recognizing that they are rooted in a limited and egoistic understanding of the self. The verse suggests that true freedom and empowerment come from transcending the boundaries of the ego, and recognizing one's interconnectedness with the universe. In this sense, the verse can be seen as a call to action, encouraging individuals to re-examine their values and priorities, and to strive for a more selfless and compassionate way of living. As S. Radhakrishnan notes in his book 'Indian Philosophy' (Vol. 1), the concept of desirelessness is not about suppressing one's desires but about cultivating a deeper understanding of the self and the world, leading to a more authentic and meaningful existence.