na tvahaṃ kāmaye rājā na ca rājyaṃ na dhanaṃ na ca । kāmukatvaṃ ca me nāsti yathārhatyena jīvitum ।
“I do not desire to be a king, nor a kingdom, nor wealth; nor am I lustful, and I just want to live as is worthy.”
Structure
na - tvahaṃ - kāmaye - rājā - na - ca - rājyaṃ - na - dhanaṃ - na - ca - kāmukratvaṃ - ca - me - nāsti - yathā - arhatyena - jīvitum
na tvahaṃ (I do not) kāmaye (desire) rājā (to be a king),na (not) ca (and) rājyaṃ (a kingdom),na (not) dhanaṃ (wealth),na (not) ca (and) kāmukratvaṃ (sensuality) me (to me) nāsti (there is not),yathā (so that) arhatyena (I may live) jīvitum (my life)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular · masculine | you |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājā | rājā | noun | accusative · singular · masculine | king |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not, no |
| dhanaṃ | dhanam் | noun | accusative · singular · neuter | wealth |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| kāmukatvaṃ | kāmukatvaṁ | noun | accusative · singular · neuter | lustfulness |
| ca | ca | indeclinable | — | and |
| me | me | pronoun | dative · singular · masculine | to me |
| nāsti | nāsti | verb | √as · present · third | there is not |
| yathā | yathā | indeclinable | — | in order that, so that |
| arhatyena | arhatyena | noun | instrumental · singular · masculine | with a gain |
| jīvitum | jīvitum | verb | √jīv · infinitive | to live |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra resonates with the non-dual philosophy of Advaita Vedānta. According to Śaṅkarācārya, the ultimate reality, Brahman, is beyond human desires and worldly attachments. The statement 'na tvahaṃ kāmaye rājā na ca rājyaṃ na dhanaṃ na ca' underscores the idea that true freedom lies in transcending worldly ambitions and desires. In his commentary on the Brihadaranyaka Upanishad, Śaṅkarācārya explains that the self (ātman) is not bound by worldly desires but is, in essence, identical with Brahman. This verse points to the brahman-ātman identity, emphasizing that true fulfillment comes from realizing one's true nature, unencumbered by worldly desires. The phrase 'yathārhatyena jīvitum' suggests living in accordance with one's true nature, which, according to Śaṅkarācārya, is the state of freedom from all desires and the realization of the non-dual Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of detachment (vairāgya) which is a prerequisite for devotion (bhakti). Rāmānujācārya, in his commentary on the Bhagavad Gita, emphasizes the importance of renouncing worldly desires to attain spiritual liberation. The renunciation spoken of in this verse (not desiring to be a king, nor a kingdom, nor wealth) can be seen as a step towards focusing one's energies on devotion to the Supreme Being. The lack of lustfulness (kāmukatvaṃ ca me nāsti) indicates a purity of heart, necessary for true devotion. Madhvācārya would likely interpret 'yathārhatyena jīvitum' as living in such a way that is pleasing to God, emphasizing the personal relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). This verse, in the Vaiṣṇava perspective, encourages a life of devotion and service to the Lord, free from worldly attachments.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would likely interpret this verse as a call to practical spirituality in everyday life. Vivekānanda, in his lectures and writings, often emphasized the importance of renouncing selfish desires and living a life of service to others. This verse's rejection of desires for kingship, kingdom, and wealth can be seen as a universal message of simplicity and the renunciation of egoistic ambitions. The statement 'kāmukatvaṃ ca me nāsti' highlights the importance of purity and self-control in achieving one's goals, whether spiritual or worldly. Rādhākrishnan, with his philosophical inclination, might connect 'yathārhatyena jīvitum' to living a life that is ethically and morally upright, contributing to the greater good of society. This verse, in the Neo-Vedānta perspective, encourages a practical application of spiritual principles in daily life, leading to a more balanced and fulfilling existence.