Na tvahaṃ kāmaye rājyaṃ nāpi rājyasya kāmnā । Rājyaṃ daṇḍena vinaiva na labhyate hi mṛgayā ॥ 119 ॥
“I do not desire a kingdom, nor do I have a desire for a kingdom; a kingdom cannot be attained by hunting alone, without (also using) the stick (of administration).”
Structure
Na - tvahaṃ - kāmaye - rājyaṃ - nāpi - rājyasya - kāmnā - Rājyaṃ - daṇḍena - vina - eva - na - labhyate - hi - mṛgayā
Ahaṃ (I) tv (not) rājyaṃ (kingdom) kāmaye (desire) nāpi (nor) rājyasya (of kingdom) kāmnā (for the desire) Rājyaṃ (the kingdom) hi (indeed) mṛgayā (by hunting) eva (alone) daṇḍena (by force/stick) vina (without) na (not) labhyate (is obtained)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I, but more accurately here, it simply emphasizes 'I' |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyam | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor, not at all |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of kingdom |
| kāmnā | kāmnā | noun | ablative · singular · masculine | from desire |
| Rājyaṃ | rājyam | noun | nominative · singular · neuter | the kingdom |
| daṇḍena | daṇḍena | noun | instrumental · singular · masculine | by the stick, i.e. by force |
| vina | vina | indeclinable | — | without |
| eva | eva | indeclinable | — | indeed, surely |
| na | na | indeclinable | — | not |
| labhyate | labhyate | verb | √labh · laṭ-present · third | is obtained |
| hi | hi | indeclinable | — | for, indeed |
| mṛgayā | mṛgayā | noun | instrumental · singular · feminine | by hunting |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra offers insights that align with the non-dual philosophy of Advaita Vedānta. The statement 'I do not desire a kingdom, nor do I have a desire for a kingdom' can be seen as pointing towards the ultimate reality where desires, which are a product of the conditioned mind (manas), are transcended. Śaṅkarācārya, in his commentary on the Brahma Sutras, emphasizes the distinction between the empirical self (jiva) and the ultimate reality (Brahman). This verse, in essence, underscores the futility of seeking fulfillment in external attainments like kingdoms, hinting at the impermanence of all worldly pursuits. The phrase 'a kingdom cannot be attained by hunting alone, without (also using) the stick (of administration)' metaphorically suggests that mere desire or pursuit is not enough; true understanding and the application of wisdom (akin to the 'stick of administration') are necessary. This aligns with Shankara's emphasis on the path of knowledge (jnanayoga) as a means to realize the brahman-ātman identity, where the distinctions between the individual self and the ultimate reality dissolve.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on devotion and the personal relationship between the jiva (individual soul) and Īśvara (the Lord), views this verse through the lens of dependence on a higher power. Rāmānujācārya, in his philosophy of Viśiṣṭādvaita, would interpret the rejection of kingdom and its desires as a form of detachment (vairagya) necessary for spiritual growth. The pursuit of a kingdom is seen as a metaphor for the pursuit of anything that is not conducive to the service of the Lord. The 'stick of administration' can be seen as a symbol of divine guidance or the grace of Īśvara, without which even the most diligent efforts (hunting) are futile. This interpretation aligns with the Vaiṣṇava emphasis on surrender (prapatti) to the will of the Lord, recognizing that all achievements and possessions are ultimately due to His grace. Madhvācārya's Dvaita tradition would also highlight the distinction between the independent will of the Lord and the dependent nature of the jiva, underscoring that true fulfillment comes from serving the Lord, not from worldly pursuits.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse as a call to practical application of spiritual principles in everyday life. He emphasized the importance of service to others and the realization of the divine within every being. The 'kingdom' in this context could symbolize any form of external validation or material success, which, according to Vivekānanda, is insufficient for true fulfillment. The 'stick of administration' represents the organized and diligent effort required to achieve lasting change, whether in personal life or societal reform. Vivekānanda's teachings on the four yogas (Raja, Bhakti, Karma, and Jnana) offer a comprehensive approach to spiritual growth and service, echoing the idea that mere desire or pursuit (hunting) is not enough; disciplined practice and selfless work (the 'stick') are necessary. S. Radhakrishnan, another prominent figure, would view this verse as highlighting the importance of integrating spiritual insights into practical life, advocating for a balance between the inner quest for meaning and the outer engagement with the world, thus reflecting the universal and eternal applicability of Vedantic principles.