na tvahaṃ kāmaye rājyaṃ nāpi daṇḍa-n-aśāsanam । nāartho na dharmo na kāmo me vidyā eva mama lābikā ॥
“I do not desire a kingdom, nor do I desire to rule with a sceptre; wealth, righteousness, and pleasure are not my goals; only knowledge is my gain.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - daṇḍa - n - aśāsanam - nāartho - na - dharmo - na - kāmo - me - vidyā - eva - mama - lābikā
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) nāpi (nor) daṇḍa (punishment) n (and) aśāsanam (ruling) na (not) ārtho (wealth) na (not) dharmo (righteousness) na (not) kāmo (pleasure) me (to me) vidyā (knowledge) eva (only) mama (my) lābikā (acquired)
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 |
| nāpi | nāpi | indeclinable | — | nor |
| daṇḍa | daṇḍa | noun | nominative · singular · masculine | stick, rod |
| n | n | — | ||
| aśāsanam | aśāsanam | noun | accusative · singular · neuter | ruling, governing |
| nāartho | nārtho | noun | nominative · singular · masculine | wealth |
| na | na | indeclinable | — | not |
| dharmo | dharmo | noun | nominative · singular · masculine | dharma, righteousness |
| na | na | indeclinable | — | not |
| kāmo | kāmo | noun | nominative · singular · masculine | desire |
| me | me | pronoun | dative · singular | to me |
| vidyā | vidyā | noun | nominative · singular · feminine | knowledge |
| eva | eva | indeclinable | — | only |
| mama | mama | pronoun | possessive · singular | my |
| lābikā | lābikā | noun | nominative · singular · feminine | acquired, obtained |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the ultimate goal is not worldly possessions or pleasures, but the realization of Brahman. Shankara's commentary on the Brahma Sutras emphasizes the idea that true knowledge (vidyā) is the means to attain this realization. In the context of this verse, vidyā refers to the knowledge of the identity of the individual self (ātman) with the ultimate reality (Brahman). The rejection of earthly desires and the pursuit of knowledge alone highlights the renunciatory aspect of the Advaita tradition, where one must transcend worldly attachments to realize the true nature of the self. This verse, thus, points to the ultimate goal of Advaita Vedanta: the direct experience of the non-dual reality, unencumbered by the fleeting nature of worldly achievements or desires.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the devotee's single-minded dedication to the Lord. The rejection of worldly desires, including the desire for wealth, righteousness, or pleasure, is a testament to the devotee's exclusive focus on the Lord. Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the importance of prapatti, or self-surrender, to the Lord. In this context, the knowledge (vidyā) mentioned in the verse refers to the knowledge of the Lord's true nature and the devotee's relationship with Him. This knowledge is not merely intellectual but is rooted in devotion and a deep sense of dependence on the Lord. The verse, therefore, underscores the Vaiṣṇava emphasis on bhakti, or devotion, as the primary means of achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, emphasizing as it does the pursuit of knowledge over materialistic or hedonistic goals. Swami Vivekānanda, in his lectures on practical Vedanta, often stressed the importance of realizing one's true nature and the interconnectedness of all existence. The rejection of external sources of happiness in favor of the pursuit of knowledge echoes Vivekānanda's call for individuals to look within themselves for true fulfillment. This verse also resonates with S. Radhakrishnan's emphasis on the universal and eternal principles of Vedanta, which transcend temporal and spatial boundaries. In contemporary life, this verse reminds us of the importance of cultivating inner wisdom and understanding, rather than merely chasing external markers of success. It advocating for a life of purpose and meaning, grounded in the pursuit of knowledge and self-realization, offers a timeless and universally applicable message.