na tvahaṃ kāmaye rājyaṃ nāpi mokṣaṃ na puṇyataḥ । vidyāṃ draviḍaṃ kāmayedatibidhaḥ śṛṇu kāraṇam ।
“I do not desire sovereignty, nor liberation, nor heaven; a scholar desirous of wealth desires only learning, hear the reason.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - mokṣaṃ - na - puṇyataḥ - vidyāṃ - draviḍaṃ - kāmaye - atibidhaḥ - śṛṇu - kāraṇam
ahaṃ (I) tv (indeed) na (not) kāmaye (desire) rājyaṃ (kingdom) nāpi (nor) mokṣaṃ (liberation) na (nor) puṇyataḥ (righteousness) ,atidvidhaḥ (one who knows thoroughly) vidyāṃ (knowledge) draviḍaṃ (riches) kāmaye (desires) ,śṛṇu (listen) kāraṇam (the reason)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kam · present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor |
| mokṣaṃ | mokṣaṃ | noun | accusative · singular · masculine | liberation |
| na | na | indeclinable | — | not |
| puṇyataḥ | puṇyataḥ | indeclinable | — | from piety |
| vidyāṃ | vidyāṃ | noun | accusative · singular · feminine | learning |
| draviḍaṃ | draviḍaṃ | noun | accusative · singular · masculine | wealth |
| kāmaye | kāmaye | verb | √kam · present · first | I desire |
| atibidhaḥ | atibidhaḥ | noun | nominative · singular · masculine | such a one |
| śṛṇu | śṛṇu | verb | √śru · imperative · second | listen |
| kāraṇam | kāraṇam | noun | accusative · singular · masculine | reason |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra offers a glimpse into the non-dual nature of reality as understood by Advaita Vedānta. Shankara, in his Tattva Anusandhana, would likely interpret the speaker's renunciation of desires for 'sovereignty, liberation, nor heaven' as a demonstration of vairagya, or detachment, a crucial step towards realizing the ultimate truth. The desire for 'learning' or vidya, in this context, symbolizes the quest for knowledge of the Self (Atman), which is essentially the same as the ultimate reality, Brahman. This verse, through its emphasis on the pursuit of knowledge over worldly achievements, points towards the Brahman-Atman identity, underscoring that true fulfillment lies in understanding one's true nature, not in external attainments. As Shankara might argue, this pursuit of knowledge is a means to strip away the veils of ignorance (avidya), revealing the inherent non-duality of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as highlighting the importance of devotion and knowledge (bhakti and jnana) in achieving spiritual growth. Ramanuja, in his exposition of the Bhagavad Gita, emphasizes the role of devotion in realizing one's true self and its relationship with the divine (Isvara). The speaker's desire for learning (vidya) can be interpreted as a longing for spiritual knowledge that brings one closer to Isvara. This pursuit, when infused with devotion, leads to a deeper understanding of one's role in the cosmic order and fosters a loving relationship with the divine. The renunciation of worldly desires, including sovereignty and heaven, is seen as a means of purifying one's heart, making it receptive to divine grace. Madhva, on the other hand, might view this verse as an illustration of the distinction between the soul (jiva) and God (Vishnu), where the pursuit of knowledge is a recognition of one's dependence on the divine and the desire to serve and know God in a more profound way.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, a key figure in Neo-Vedānta, would likely interpret this verse as an exhortation to seekers to prioritize spiritual knowledge and self-realization over material and worldly ambitions. He often emphasized the importance of education and the pursuit of knowledge in his lectures and writings, such as in 'The Complete Works of Swami Vivekananda'. The desire for 'learning' in this verse resonates with Vivekananda's call for individuals to strive for intellectual and spiritual enlightenment as a means to uplift themselves and society. Radhakrishnan, in his philosophical works, highlighted the universal principles of Vedānta, including the concept of the ultimate reality being beyond human desires and the importance of realizing one's true nature. This verse, through its emphasis on the pursuit of knowledge, can be seen as promoting a universal and inclusive approach to spirituality, where the ultimate goal is not power or salvation but understanding and realizing one's true self and place in the world.