na tv-evāhaṁ jātu mumukṣur vidyāṁ vṛṇīmahе.
“But I do not indeed desire knowledge; for I am a seeker of liberation.”
Structure
na - tu - eva - aham - jātu - mumukṣuḥ - vidyām - vṛṇīmahe
aham (I) jātu (ever) mumukṣuḥ (desiring liberation) na tu (but not) eva (indeed) vidyām (knowledge) vṛṇīmahe (seek)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, surely |
| eva | eva | indeclinable | — | only, indeed |
| ahaṁ | ahaṁ | pronoun | nominative · singular | I |
| jātu | jātu | verb | √jan · liṅ-optative · first | may I be born |
| mumukṣuḥ | mumukṣuḥ | noun | nominative · singular · masculine | one desiring liberation |
| vidyām | vidyām | noun | accusative · singular · feminine | knowledge |
| vṛṇīmahe | vṛṇīmahe | verb | √vṛṇ · laṭ-present · first | we choose |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as the seeker of liberation (mumukṣu) recognizes the futility of desiring knowledge (vidyā) as a means to an end. Shankara's commentary on the Bhagavad Gītā highlights the distinction between knowledge that leads to liberation and that which reinforces the ego. The mumukṣu's rejection of vidyā signifies a transcendence of the empirical self, aligning with the brahman-ātman identity. In his Bhāṣya on the Brahma Sūtra, Shankara explains that the ultimate reality is beyond all dichotomies, including the subject-object distinction. This verse points to the direct experience of brahman, unmediated by scriptural knowledge or ritual practice. The Advaitin's emphasis on self-inquiry (ātma-vichāra) is thus reinforced, as the mumukṣu's quest for liberation becomes a journey of self-discovery, culminating in the realization of the ultimate non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya's commentary on the Bhagavad Gītā interprets this verse as an expression of the jīva's (individual self) longing for liberation, which is only possible through devotion to Īśvara (the Lord). The mumukṣu's rejection of vidyā is seen as a recognition of the limitations of human knowledge in achieving union with God. Instead, the Vaiṣṇava tradition emphasizes the importance of bhakti (devotion) and prapatti (self-surrender) as the means to attain liberation. Madhvācārya's Dvaita Vedānta, while differing from Rāmānuja's Viśiṣṭādvaita, also underscores the role of devotion in realizing the distinction between the jīva and Īśvara, and the ultimate dependence of the former on the latter. This verse thus highlights the Vaiṣṇava emphasis on the personal relationship between the individual and the divine, and the need for a devotional approach to achieve liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is seen as a powerful statement on the human condition, where the seeker of liberation recognizes the limitations of knowledge in achieving true freedom. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasized the importance of practical spirituality, where knowledge is not an end in itself, but a means to an end. The mumukṣu's rejection of vidyā is thus seen as a call to action, to move beyond mere intellectual understanding and embody the principles of spirituality in daily life. S. Rādhākrishnan, in his writings on the Upaniṣads, highlighted the universal relevance of this verse, as it underscores the human quest for meaning and purpose. This verse is thus seen as a bridge between traditional Indian thought and contemporary life, emphasizing the need for a holistic approach to spirituality, where knowledge, devotion, and action converge to achieve true liberation and self-realization.