na tvahaṃ kāmaye rājā na ca devaribhavet । na brahmāgrato nādy na ca śūdrastathaiva ca ॥
“I do not desire to be a king, nor a god, nor a brahmin, nor a śūdra, nor anything in between.”
Structure
na - tvahaṃ - kāmaye - rājā - na - ca - devaribhavet - na - brahmāgrato - nādy - na - ca - śūdrastathaiva - ca
na (not) tvahaṃ (I) kāmaye (desire) rājā (to be a king)na (not) ca (and) devaribhavet (to be a god)na (not) brahmāgrato (from the head of Brahma)nādy (not even) na (not) ca (and) śūdrastathaiva (nor a Shudra) ca (also)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājā | rājā | noun | nominative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devaribhavet | devaribhavet | verb | √bhu · liṅ-optative · third | may he become a god's enemy |
| na | na | indeclinable | — | not |
| brahmāgrato | brahmāgrato | compound | karmadhāraya · "brahmā agrato" | in front of Brahmā |
| nādy | nādy | noun | nominative · singular · masculine | a musician |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| śūdrastathaiva | śūdrastathaiva | compound | tatpuruṣa · "śūdraḥ tathaiva" | a Śūdra likewise |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra underscores the non-dualistic perspective of Advaita Vedānta, as it negates the desire for any worldly or divine status, implying the ultimate reality is beyond such distinctions. Śaṅkarācārya's commentary on the Brahmasūtra (1.1.1) emphasizes the notion of 'neti neti' (not this, not that), which aligns with the verse's rejection of all social and divine positions. By stating 'na tvahaṃ kāmaye rājā na ca devaribhavet', the verse points towards the identity of brahman and ātman, where the ultimate truth transcends all finite and conditioned existence. This rejection of worldly and heavenly aspirations is a call towards understanding the absolute, unconditioned reality that underlies all existence, echoing the Upanishadic dictum 'Tat Tvam Asi' (You are That). Shankara's reasoning on such verses typically guides the seeker towards the realization of this ultimate, non-dual truth, beyond the confines of worldly desires and divine aspirations.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lens of Rāmānujācārya and Madhvācārya, interprets this verse with a focus on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānuja, in his commentary on the Brahmasūtra, would likely view the rejection of desires for royal, divine, or brahminical status as an expression of the jīva's inherent dependence on Īśvara. The verse implies that true fulfillment and liberation come not from achieving social or divine statuses but from recognizing and surrendering to the will of the Supreme. Madhva, with his emphasis on the difference between the jīva and Īśvara, might see this verse as a call to detachment from worldly and divine aspirations, recognizing that the jīva's true nature is to serve Īśvara without desiring to be like Him. Both perspectives within the Vaiṣṇava tradition highlight the importance of devotion and surrender as the path to realizing one's true nature and purpose, underscoring the unique relationship between the individual soul and the Supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would interpret this verse as a universal call to self-realization and service. Vivekānanda, in his lectures on 'Service and Charity', emphasized the importance of renouncing personal desires for power and status, focusing instead on serving humanity as a means to realize the divine within. This verse would be seen as a practical application of such principles, where the renunciation of desires for royal, divine, or social status is not an end in itself but a means to understand and connect with the universal truth that underlies all existence. Rādhākrishnan, in his philosophical writings, often highlighted the need for a synthesis between the spiritual and the secular, where spiritual growth is not divorced from worldly concerns. This verse, in his view, could symbolize a balance between the inner quest for truth and outer engagement with the world, free from the desires that typically drive human action. Both perspectives emphasize the practical, universal, and inclusive nature of Vedānta, encouraging individuals to find the divine in all aspects of life and to strive for self-realization through service and detachment from worldly ambitions.