na tvahaṃ kāmaye rājānaṃ na ca devari saṅgraham । amī hi mama santi yatpraśnādupajāyate ॥
“I do not desire a king nor a rich husband, these treasures are mine as they arise from my questions.”
Structure
na - tvahaṃ - kāmaye - rājānaṃ - na - ca - devari - saṅgraham - amī - hi - mama - santi - yat - praśnāt - upajāyate
na (not) tvahaṃ (I) kāmaye (desire) rājānaṃ (a king) na (not) ca (and) devari (a queen) saṅgraham (acquisition),amī (these) hi (indeed) mama (my) santi (are) yat (which) praśnāt (from question) upajāyate (arises)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājānaṃ | rājānaṁ | noun | accusative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devari | devari | noun | accusative · singular · feminine | queen or wife of a god |
| saṅgraham | saṅgraham | noun | accusative · singular · masculine | acquisition or collection |
| amī | amī | pronoun | nominative · plural | these |
| hi | hi | indeclinable | — | for |
| mama | mama | pronoun | genitive · singular | my |
| santi | santi | verb | √as · present · third | they are |
| yat | yat | pronoun | ablative · singular · neuter | from which |
| praśnāt | praśnāt | noun | ablative · singular · masculine | question |
| upajāyate | upajāyate | verb | √jā · present · third | is born or arises |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual perspective by indicating that true wealth and fulfillment arise from within. Śaṅkarācārya, in his commentary on the Brahma Sutras, emphasizes the importance of self-inquiry and knowledge (jñāna) in realizing the identity of brahman and ātman. The phrase 'amī hi mama santi' can be seen as a pointer to the ultimate reality that resides within, suggesting that one's true treasure lies in the understanding and experience of this unity. The rejection of external desires, such as kingship or wealth, is a renunciation of the ephemeral in favor of the eternal and the absolute, aligning with Śaṅkarācārya's teachings on detachment and the pursuit of self-knowledge. By seeking answers to profound questions, one uncovers the treasures that are inherently one's own, reflecting the advaitic notion that the self is complete and whole, unenhanced by external acquisitions.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted as a devotionally charged statement of dependence on the divine for all knowledge and wealth. Rāmānujācārya, in his exposition of the Bhagavad Gītā, highlights the importance of bhakti (devotion) and prapatti (surrender) as means to achieving spiritual enlightenment. The speaker's declaration of not desiring worldly power or riches can be seen as an act of surrender, recognizing that true value and knowledge come from a higher source. The phrase 'yatpraśnādupajāyate' suggests that the questions and inquiries one makes are themselves inspired by the divine, leading to a deeper understanding and relationship with Īśvara. This perspective aligns with Vaiṣṇava teachings on the interconnectedness of jīva and Īśvara, where the individual soul seeks guidance and enlightenment from the supreme being, acknowledging that all treasures, whether material or spiritual, are bestowed by the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the importance of looking within for strength and wisdom, resonating with this verse's message. He emphasized in his lectures and writings, such as in 'The Complete Works of Swami Vivekananda,' that true power and wealth are rooted in the self, and external acquisitions are fleeting and unsatisfying. The idea that one's questions and inquiries lead to the realization of inner treasures aligns with Vivekānanda's advocacy for self-reliance, intellectual curiosity, and spiritual exploration. Furthermore, S. Radhakrishnan, in his philosophical works, discussed the universal applicability of Indian thought, suggesting that such verses offer insights into human nature and the pursuit of happiness that transcend cultural boundaries. This verse, therefore, can be seen as a call to contemporary individuals to reflect on their values and aspirations, encouraging a shift from external validation to inner fulfillment and self-awareness, in line with the practical and universal principles advocated by Neo-Vedānta thinkers.