na tvahaṃ kāmaye rājyaṃ na ca mokṣaṃ na puṇyataḥ
“I do not desire kingdom, nor liberation, nor the fruits of good deeds.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mokṣaṃ - na - puṇyataḥ
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) mokṣaṃ (liberation) na (not) puṇyataḥ (for the sake of virtue)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mokṣaṃ | mokṣaṃ | noun | accusative · singular · masculine | liberation |
| na | na | indeclinable | — | not |
| puṇyataḥ | puṇyataḥ | indeclinable | — | from virtue |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual self (ātman) is ultimately one with the absolute (Brahman). According to Shankara, the desire for kingdom, liberation, or the fruits of good deeds (puṇya) stems from a sense of duality, where the self is perceived as separate from the world and God. In his commentary on the Bhagavad Gītā (Chapter 3, Verse 25), Shankara notes that true freedom lies in the realization of this non-dual essence, unfettered by desires born of ignorance. This verse thus serves as a clarion call to seek the ultimate reality, where the distinctions between subject and object, self and other, dissolve. As Shankara writes in his Upadeśasāhasrī (Verse 14.55), the sage (jñānī) has transcended all desires, having realized the identity of ātman and Brahman. This verse, in emphasizing the rejection of worldly and otherworldly desires, points the seeker toward this profound understanding.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the devotee's single-minded dedication to the Lord (Īśvara), unencumbered by desires for personal gain, be it worldly power, spiritual liberation, or even the accumulation of merit. Rāmānujācārya, in his Śrī Bhāṣya (Commentary on the Brahma Sūtras), highlights the importance of prapatti, or self-surrender, as the means to attain the Lord's grace. This verse, in renouncing all desires except for the love of God, embodies the spirit of prapatti. The devotee's sole aspiration is to serve and please the Lord, without expectation of reward, whether in this life or the next. As Madhvācārya notes in his Anuvyākhyāna, true devotion (bhakti) leads to the realization of one's inherent dependence on God, and this verse illustrates the devotee's willingness to surrender all personal desires for the sake of this relationship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on 'Karma Yoga' (The Complete Works of Swami Vivekananda, Vol. 1), emphasizes the importance of selfless action, untainted by personal motivations. This verse, in dismissing desires for kingdom, liberation, or merit, serves as a powerful reminder of the need to transcend ego-centered aspirations. According to Radhakrishnan, in his 'Indian Philosophy' (Vol. 2), the true significance of this verse lies in its call to realize one's higher self, beyond the limitations of individual desire and ego. In contemporary life, this verse offers a profound message of simplicity, humility, and selflessness, encouraging individuals to re-evaluate their priorities and seek a deeper, more meaningful purpose. As Vivekānanda urges, 'The goal of life is to realize the oneness of the Self with all' (The Complete Works, Vol. 5), and this verse, in its succinct yet profound rejection of worldly desires, points the way toward this lofty ideal.