na tvahaṃ kāmaye rājyaṃ na svargaṃ nāpi mokṣam । anṛtaṃ satyamāhuḥ paṇḍitairupadhāritam ॥ 200 ॥
“I do not desire kingdom, nor heaven, nor liberation; the learned say that truth alone is the highest good.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargaṃ - nāpi - mokṣam - anṛtam - satyam - āhuḥ - paṇḍitaiḥ - upadhāritam
Tvahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (not) svargaṃ (heaven) nāpi (nor) mokṣam (liberation) paṇḍitaiḥ (by scholars) upadhāritam (considered) anṛtam (false) satyam (truth) āhuḥ (they call)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| svargaṃ | svargaṁ | noun | accusative · singular · neuter | heaven |
| nāpi | nāpi | indeclinable | — | nor |
| mokṣam | mokṣam | noun | accusative · singular · neuter | liberation |
| anṛtam | anṛtam | noun | nominative · singular · neuter | falsehood |
| satyaṃ | satyaṁ | noun | accusative · singular · neuter | truth |
| āhuḥ | āhuḥ | verb | √ā · liṅ-optative · third | they say |
| paṇḍitaiḥ | paṇḍitaiḥ | noun | ablative · plural · masculine | by scholars |
| upadhāritam | upadhāritam | verb | √dhā · past participle | stated |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dualistic perspective of Advaita Vedanta, where the pursuit of ephemeral entities like kingdom, heaven, or even liberation is transcended. Shankara's commentary on the Bhagavad Gita highlights the concept of 'anāsakti' or detachment, which aligns with the sentiment expressed here. The rejection of 'rājyaṃ', 'svargaṃ', and 'mokṣam' points towards the ultimate reality, Brahman, which is the only truth. The phrase 'anṛtaṃ satyamāhuḥ' reinforces the idea that what is not truth (anṛta) is to be discarded, leading to the realization of the brahman-ātman identity, where the individual self (ātman) is ultimately the same as the universal consciousness (Brahman). This verse, in the context of Advaita, serves as a reminder to seek the timeless and unchanging truth beyond the fleeting attractions of the worldly and heavenly realms.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of devotion to the ultimate reality, Viṣṇu or Narayana. Ramanuja's teachings emphasize the path of 'prapatti' or self-surrender, where the individual, recognizing their limitations, surrenders to the divine will. The rejection of 'rājyaṃ', 'svargaṃ', and 'mokṣam' can be understood as a renunciation of any personal gain or achievement, including the desire for liberation, in favor of dedicating oneself to the service of Īśvara (the Lord). The phrase 'anṛtaṃ satyamāhuḥ' suggests that what is not in accordance with the divine will is considered false, and thus, the pursuit of truth is essentially the pursuit of aligning one's actions and desires with the divine plan. Madhva, on the other hand, might interpret this verse as an affirmation of the reality of the world and the importance of recognizing the distinction between the individual soul (jīva) and God (Īśvara), emphasizing devotion as the means to achieve a genuine understanding of this relationship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse resonates deeply with the universal and practical teachings of Neo-Vedanta, which seeks to apply the timeless wisdom of the Vedas to contemporary life. Swami Vivekananda, in his lectures, often emphasized the importance of discerning the real from the unreal, the eternal from the transient. He would likely interpret this verse as a call to reevaluate one's priorities, recognizing that true fulfillment and happiness cannot be found in external achievements or possessions, including the concept of liberation when understood in a limited sense. The phrase 'anṛtaṃ satyamāhuḥ' underscores the necessity of seeking truth, which, according to Vivekananda, is not just an intellectual pursuit but a lived experience. S. Radhakrishnan, in his philosophical works, might view this verse as an illustration of the human quest for meaning and the ultimate reality, highlighting the importance of integrating spiritual insights into daily life and societal structures to foster a more compassionate and enlightened world.