Na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmnā . Amoghaṃ pāṇḍityena chātro vidvān bhavedguruḥ .
“A teacher should not desire power or wealth; a scholar's expertise is useless if the teacher himself does not possess knowledge.”
Structure
Na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmnā - Amohaṃ - pāṇḍityena - chātroḥ - vidvān - bhavet - guruh
Na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom),na (not) ca (and) kāmnā (desire) rājyasya (of kingdom)amohaṃ (not useless) pāṇḍityena (with scholarship) chātroḥ (student) vidvān (learned) bhavet (should be) guruh (teacher)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | I |
| kāmaye | kāmaye | verb | √kām · present · first | desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmnā | kāmnā | noun | ablative · singular · feminine | desire |
| Amoghaṃ | amoghaṃ | noun | accusative · singular · neuter | fruit of learning |
| pāṇḍityena | pāṇḍityena | noun | instrumental · singular · masculine | with learning |
| chātroḥ | chātroḥ | noun | genitive · singular · masculine | of the student |
| vidvān | vidvān | noun | nominative · singular · masculine | learned |
| bhavet | bhavet | verb | √bhū · optative · third | be |
| guruh | guruḥ | noun | nominative · singular · masculine | teacher |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, as it cautions against the desires for power and wealth, which are mere manifestations of the unreal, or māyā. Shankara's commentary on the Brahmasūtras (1.1.1) similarly emphasizes the importance of knowledge over worldly pursuits. The phrase 'amoghaṃ pāṇḍityena' suggests that true knowledge is unfailing and can only be attained when one transcends worldly desires. This aligns with Shankara's notion that the ultimate reality, Brahman, is beyond human constructs and can only be realized through self-inquiry and the rejection of external, ego-driven desires. By stating that a teacher should not desire power or wealth, the verse points to the identity of brahman and ātman, where the individual self, or ātman, is not separate from the ultimate reality, Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse through the lens of devotion and the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrībhāṣya (1.1.1), emphasizes the importance of self-surrender and devotion to the Lord. The verse's emphasis on the teacher's character and the importance of knowledge can be seen as a reflection of the Lord's attributes, which the devotee seeks to emulate. By rejecting desires for power and wealth, the teacher embodies the selfless love and devotion that is at the heart of Vaiṣṇava theology. This reading is supported by the Bhāgavata Purāṇa (7.9.47), which says that the guru should be devoid of selfish motives and dedicated to the service of the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for modern life, as it highlights the importance of selfless service and the pursuit of knowledge over personal gain. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion' (1896), emphasizes the need for a universal, practical spirituality that is rooted in service and selflessness. The verse's rejection of desires for power and wealth resonates with Radhakrishnan's concept of the 'pluralistic absolute,' where the individual is encouraged to transcend narrow, ego-driven pursuits and recognize their place within the larger, universal whole. By applying this verse to contemporary life, we can foster a more compassionate, equitable, and just society, where individuals prioritize knowledge, service, and the greater good over personal ambition and wealth.