Na kavitve ratiḥ śāstre na cāritre ca na | Athekato ramaloktērva kathañ tāṃ vedyamāhṛtam
“She does not enjoy poetry, nor does she take interest in scriptures or good character; how then can she be considered a learned woman?”
Structure
Na kavitve ratiḥ śāstre na cāritre ca na | Atha ekataḥ ramaloktēr vā kathaṁ tām vedaṁ āhṛtam
Na (not) ratiḥ (interest) kavitve (in poetry) na (nor) śāstre (in scripture) na (nor) cāritre (in character) ca (and) na (not) | Atha (now) ekataḥ (on one side) vā (or) ramaloktēr (of the pleasant world) kathaṁ (how) tām (that) vedaṁ (knowledge) āhṛtam (can be obtained)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| kavitve | kavitve | noun | locative · singular · neuter | in poetry |
| ratiḥ | ratiḥ | noun | nominative · singular · feminine | delight |
| śāstre | śāstre | noun | locative · singular · neuter | in scripture |
| na | na | indeclinable | — | not |
| cāritre | cāritre | noun | locative · singular · neuter | in history |
| ca | ca | indeclinable | — | and |
| na | na | indeclinable | — | not |
| Atha | Atha | indeclinable | — | then |
| ekataḥ | ekataḥ | indeclinable | — | from one |
| ramaloktēr | ramaloktēr | noun | ablative · singular · masculine | the world of Rama |
| vā | vā | indeclinable | — | or |
| kathaṁ | kathaṁ | indeclinable | — | how |
| tām | tām | pronoun | accusative · singular · feminine | that |
| vedaṁ | vedaṁ | noun | nominative · singular · neuter | Veda |
| āhṛtam | āhṛtam | verb | √hṛ · past participle · third | has been brought |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the concept of ignorance and its relation to the ultimate reality, Brahman. According to Shankara, true knowledge lies in understanding the non-dual nature of reality. The woman in the verse, lacking interest in poetry, scriptures, or good character, exemplifies the state of ignorance, unable to perceive the ultimate truth. Shankara's commentary on the Taittiriya Upanishad (2.1.1) emphasizes that true knowledge is not about accumulation of information but about realizing one's true nature as Brahman. This verse, in the Advaitic tradition, points to the importance of self-inquiry and the pursuit of knowledge that leads to the realization of the identity of the individual self (ātman) with the ultimate reality (Brahman). The non-dual reading suggests that the ignorance or lack of interest depicted in the verse is a call to introspection and a reminder of the true nature of reality that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as a reflection on the nature of devotion and knowledge. Ramanuja, in his commentary on the Brahma Sutras (1.1.1), emphasizes the importance of bhakti (devotion) as a means to attain knowledge of the ultimate reality, Vishnu. The woman's lack of interest in poetry, which could be seen as a allegory for bhakti, or in scriptures and good character, indicates a disconnection from the path that leads to the realization of Īśvara (the Lord). This verse might suggest that without a devotional inclination or an interest in sacred knowledge, one remains unaware of the divine presence. Madhva, focusing on the distinction between the individual self (jīva) and Īśvara, would likely view this verse as highlighting the importance of recognizing one's limitations and the need for divine grace to overcome ignorance and attain knowledge of the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on practical Vedanta, often emphasized the importance of applying spiritual principles to everyday life. This verse can be seen as a commentary on the state of ignorance that prevents individuals from reaching their full potential. Vivekananda would likely interpret this verse as a call to action, encouraging individuals to pursue knowledge and self-improvement, not merely for personal gain but for the upliftment of society as a whole. In his speech 'The Ideal of a Universal Religion,' Vivekananda emphasized the need for a universal and practical approach to spirituality, one that combines the pursuit of knowledge with the development of character. This verse, in the context of contemporary life, serves as a reminder of the importance of lifelong learning, personal growth, and the cultivation of qualities that contribute to the betterment of the world. Radhakrishnan, in a similar vein, would focus on the universal and humanistic aspects of this verse, linking it to the broader discussion on the nature of reality, human dignity, and the pursuit of knowledge as a fundamental aspect of human existence.