na tvahaṃ kāmaye rājyaṃ na ca mokṣaṃ na puṇyāni । mama kāmanā pārvaṇyāi natosmi parvatăgreḥ ॥
“I do not desire a kingdom, nor liberation, nor religious merit; my desire is only to bow to you, O you whose sides are mighty like a mountain.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mokṣaṃ - na - puṇyāni - mama - kāmanā - pārvaṇyāi - na - tosmi - parvata - agreḥ
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) mokṣaṃ (liberation) na (not) puṇyāni (good deeds) mama (my) kāmanā (desire is) pārvaṇyāi (for Parvatee) na (not) tosmi (I bow) parvata (mountain) agreḥ (on top)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mokṣaṃ | mokṣaṃ | noun | accusative · singular · masculine | liberation |
| na | na | indeclinable | — | not |
| puṇyāni | puṇyāni | noun | accusative · plural · neuter | meritorious deeds |
| mama | mama | pronoun | possessive · singular · masculine | my |
| kāmanā | kāmanā | noun | instrumental · singular · masculine | with desire |
| pārvaṇyāi | pārvaṇyāi | noun | dative · singular · feminine | to Parvaṇā |
| na | na | indeclinable | — | not |
| tosmi | tosmi | verb | √tus · present · first | I am pleased |
| parvata | parvata | noun | genitive · singular · masculine | of the mountain |
| agreḥ | agreḥ | noun | ablative · singular · masculine | from the top |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse encapsulates the essence of non-dual realization, where the individual self (jīva) transcends desires for worldly kingdoms, liberation (mokṣa), and religious merit (puṇyāni). According to Shankara, the ultimate reality (Brahman) is the only true existence, and the jīva's quest is to realize its identity with Brahman. The verse's emphasis on bowing to the mighty mountain-like reality signifies the jīva's surrender to the ultimate truth, acknowledging the illusoriness of individual desires and striving for unity with the Absolute. This reading is in harmony with Shankara's commentary on the Bhagavad Gītā, where he explains that true freedom lies in the realization of the Self (Ātman) as identical with Brahman. The verse thus serves as a pointer to the brahman-ātman identity, guiding the seeker toward the path of Self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is often seen as an expression of intense devotion (bhakti) and surrender to the Lord (Īśvara). The speaker's rejection of desires for kingdom, liberation, and merit in favor of bowing to the mighty reality represents the jīva's recognition of its inherent dependence on Īśvara. Rāmānujācārya, for instance, would interpret this as an illustration of the soul's (jīva) natural inclination toward servitude (śeṣatva) to the Lord, emphasizing the loving relationship between the jīva and Īśvara. The 'mighty mountain-like' reality likely refers to the Lord's majesty and omnipotence, to which the jīva humbly submits. This reading underscores the Vaiṣṇava emphasis on the personal relationship between the devotee and the divine, highlighting the path of devotion as the means to attain union with or proximity to the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message relevant to contemporary life, emphasizing the importance of reevaluating one's priorities and desires. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, often stressed the need to look beyond materialistic and egoistic aspirations, advocating for a life dedicated to the pursuit of the higher Self. The verse's rejection of external achievements in favor of a deeper, personal connection with the ultimate reality resonates with Vivekānanda's call for individuals to realize their inner potential and strive for spiritual growth. In a similar vein, S. Rādhākrishnan highlighted the universal applicability of Vedāntic principles, suggesting that the path of self-realization and service to others is a viable and meaningful way to address the complexities of modern life. This verse, therefore, serves as a reminder of the enduring importance of spiritual seeking and the cultivation of a deeper sense of purpose and connection in one's life.