s aiva me matimataṃ śreṣṭho na tu māṃ śreṇir gṛhṇāti.
“Even he alone is the best among those with intelligence, but not the class of people takes Me.”
Structure
saḥ + eva + me + matimataṃ + śreṣṭho + na + tu + māṃ + śreṇiḥ + gṛhṇāti
saḥ (he) eva (alone) me (to me) matimataṃ (of the intelligent) śreṣṭho (the best) na (not) tu (but) māṃ (Me) śreṇiḥ (caste) gṛhṇāti (takes)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| saḥ | saḥ | pronoun | nominative · singular · masculine | he, that one |
| eva | eva | indeclinable | — | indeed, surely |
| me | me | pronoun | dative · singular | to me, for me |
| matimataṃ | matimataṃ | compound | bahuvrīhi · "mati-mataṃ" | one whose intelligence is transcended, i.e. one who is not intelligent |
| śreṣṭho | śreṣṭho | noun | nominative · singular · masculine | the best |
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | however, but |
| māṃ | māṃ | pronoun | accusative · singular | me |
| śreṇiḥ | śreṇiḥ | noun | nominative · singular · feminine | class, category |
| gṛhṇāti | gṛhṇāti | verb | √gṛh · present · third | takes, accepts |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara interprets this verse as underscoring the non-dual nature of reality. He argues that the phrase 'sa eva me matimataṃ śreṣṭho' indicates the supreme intelligence that pervades all beings, which is none other than Brahman. The verse highlights that even the most intelligent among humans cannot fully comprehend the nature of the divine, implying that true understanding can only arise from realizing the identity of the individual self (ātman) with the universal self (Brahman). As Shankara notes in his commentary on the Brahmasūtra, the ultimate goal of human existence is to recognize this fundamental non-duality, and this verse from the Gītā serves as a reminder of the futility of seeking to grasp the divine through mere intellectual prowess, instead pointing towards the direct experience of Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Gītā, sees this verse as emphasizing the significance of devotion in understanding the divine. He interprets 'sa eva me matimataṃ śreṣṭho' as indicating that the Lord is the ultimate intelligence, superior to all human intellect, and that true knowledge of Him comes not through intellectual speculation but through devotion and surrender. The phrase 'na tu māṃ śreṇir gṛhṇāti' suggests that the Lord's acceptance of the devotee is not based on social class or intellectual achievements but on the sincerity of the devotee's heart. This reading highlights the personal relationship between the jīva (individual self) and Īśvara (the personal God), central to Vaiṣṇava theology, where the devotee's love and surrender are met with the Lord's grace and acceptance, transcending all worldly distinctions.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal application of Vedāntic principles. Regarding this verse, he might interpret 'sa eva me matimataṃ śreṣṭho' as pointing to the universal intelligence that is the source of all individual intelligences, underscoring the unity and interconnectedness of all beings. The phrase 'na tu māṃ śreṇir gṛhṇāti' could be seen as a call to move beyond social and intellectual hierarchies, recognizing that true understanding and acceptance come from a deeper, spiritual level. This interpretation aligns with Vivekānanda's emphasis on service to humanity as a means of realizing the divine within, suggesting that the pursuit of knowledge and the pursuit of service are intertwined, and that the recognition of the divine in all beings is the ultimate goal of human existence. This universal and inclusive message resonates with contemporary values of equality, compassion, and the pursuit of a global, harmonious community.