na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmanā. amoghaṃ pāṇḍityena me mano ramate
“I do not desire kingdom, nor do I have a desire for kingdom; my mind delights in scholarly erudition which yields results.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmanā - amoghaṃ - pāṇḍityena - me - manō - ramate
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmanā (for the desire)amoghaṃ (fruitfully) pāṇḍityena (with learning) me (my) manō (mind) ramate (rejoices)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmanā | kāmanā | noun | ablative · singular · masculine | by desire |
| amoghaṃ | amoghaṃ | noun | accusative · singular · neuter | fruitless |
| pāṇḍityena | pāṇḍityena | noun | instrumental · singular · masculine | with scholarship |
| me | me | pronoun | dative · singular · masculine | to me |
| manō | manō | noun | nominative · singular · neuter | mind |
| ramate | ramate | verb | √ram · laṭ-present · third |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reality where the individual self (ātman) is ultimately identical to the universal reality (brahman). Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the futility of worldly desires, including the desire for kingdom, which is ephemeral and bound to suffering. The phrase 'amoghaṃ pāṇḍityena' suggests that true fulfillment comes from the pursuit of knowledge that is non-dual and yields lasting results. This knowledge leads to the realization of the brahman-ātman identity, liberating one from the cycle of desires and sufferings. In essence, the verse points towards the path of jñāna yoga, where the mind, free from worldly attachments, delights in the understanding of its true nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of bhakti, or devotional love towards a personal deity. Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the importance of selfless action and knowledge that is grounded in devotion to Īśvara. The rejection of the desire for kingdom and the delight in scholarly erudition that yields results can be seen as a metaphor for the pursuit of spiritual knowledge that deepens one's relationship with the divine. Here, 'amoghaṃ pāṇḍityena' could imply that true knowledge is not just intellectual but also practical, leading to a life of service and devotion to Īśvara, thereby finding fulfillment in one's spiritual journey.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on practical Vedānta, often emphasized the universal applicability of Vedāntic principles in modern life. This verse can be seen as a call to re-evaluate one's priorities and aspirations. The rejection of the desire for external power and wealth in favor of knowledge that is 'amoghaṃ' or effective, resonates with Vivekānanda's message of self-empowerment through education and service. He believed that true fulfillment and service to humanity come not from political power but from the cultivation of the mind and the heart, leading to a life of purpose and contribution to society. This verse, in the context of modern life, encourages individuals to pursue knowledge and self-awareness as a means to achieve personal growth and contribute positively to the world.