na tvāham ekaḥ samartho yathā mayā śṛṇu । yat praśne ca tṛpyanti na tattathā pravakṣye ॥
“I am not alone competent (to narrate stories) as I desire; you listen (to them) as I relate a portion to satiate your query.”
Structure
na - tvāham - ekaḥ - samartho - yathā - mayā - śṛṇu - yat - praśne - ca - tṛpyanti - na - tat - tathā - pravakṣye
na (no) tvāham (I) ekaḥ (alone) samartho (capable) yathā (as) mayā (by me) śṛṇu (listen) yat (what) praśne (question) ca (and) tṛpyanti (satisfies) na (not) tat (that) tathā (thus) pravakṣye (I will speak)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvāham | tvāham | compound | dvandva · "tva + aham" | you and I |
| ekaḥ | ekaḥ | noun | nominative · singular · masculine | one, alone |
| samartho | samartho | noun | nominative · singular · masculine | capable, competent |
| yathā | yathā | indeclinable | — | as, in the manner that |
| mayā | mayā | pronoun | instrumental · singular | by me, with me |
| śṛṇu | śṛṇu | verb | √śru · imperative · second | hear |
| yat | yat | pronoun | — | what, which |
| praśne | praśne | noun | locative · singular · masculine | in questioning, in the question |
| ca | ca | indeclinable | — | and |
| tṛpyanti | tṛpyanti | verb | √tṛp · present · third | they are satisfied |
| na | na | indeclinable | — | not |
| tat | tat | pronoun | — | that |
| tathā | tathā | indeclinable | — | in that way, thus |
| pravakṣye | pravakṣye | verb | √vākṣ · future · first | I will speak |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse न त्वाहमेकः समर्थो यथा मया शृणु underscores the idea that the ultimate reality or Brahman cannot be fully understood or narrated by any single entity, including the self. This is in line with Shankara's non-dualistic interpretation, where he emphasizes the limitations of language and individual perspective in describing the Absolute. In his commentary on the Brahma Sutras, Shankara notes that the ultimate truth is beyond human comprehension and can only be intuited through the negation of all attributes (neti neti). This verse, by highlighting the inadequacy of individual narrative, points towards the futility of attempting to capture Brahman through words, thereby alluding to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal reality (Brahman). By saying 'na tvāham ekaḥ samartho', the speaker humbly acknowledges this limitation, inviting the listener to transcend the bounds of language and individual understanding.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of humility and dependence on a higher power. The speaker's admission of not being alone competent (ekaḥ samartho) to narrate stories suggests a recognition of the role of divine grace or Īśvara's assistance in all endeavors. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of surrendering one's ego and recognizing the dependence of the jīva (individual self) on Īśvara (the Supreme Lord). This verse, in saying 'yathā mayā śṛṇu', implies a devotional attitude, where the listener is invited to hear the stories with an openness to receive divine guidance or wisdom, thereby fostering a deeper relationship between the jīva and Īśvara. Madhvācārya, with his emphasis on the difference between the individual self and the Supreme Lord, might interpret the verse as highlighting the necessity of divine intervention in understanding spiritual truths.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, often emphasized the practical application of Vedāntic principles in everyday life. This verse can be seen as a call to collaborative learning and the recognition of the limitations of individual knowledge. Vivekānanda, in his lectures, stressed the importance of education as a process of mutual discovery, where both the teacher and the learner grow together. The phrase 'na tvāham ekaḥ samartho' resonates with this idea, highlighting the value of shared inquiry and dialogue. S. Radhakrishnan, with his focus on the universal relevance of Indian philosophy, might view this verse as an invitation to engage in a global conversation about the human condition, where stories and experiences from diverse cultures can come together to enrich our understanding of the world and our place within it. This universal and inclusive approach underscores the contemporary relevance of ancient wisdom, encouraging us to listen to each other's stories and learn from our collective experiences.