na tvahaṃ kāmaye ’psarasaṃ gṛhṇāti nāham indrajālaṃ na ca māyikarm
“I do not wish to capture an Apsaras, nor do I practice Indrajala (magic) nor Māyikarm (sorcery)”
Structure
na - tvahaṃ - kāmaye - apsara-saṃ - gṛhṇāti - nāha-m - indra-jālaṃ - na - ca - māyikarm
na (not) tvahaṃ (I) kāmaye (desire) apsara-saṃ (heavenly maiden) gṛhṇāti (takes) nāha-m (I am not) indra-jālaṃ (a magical trick) na (not) ca (and) māyikarm (a magical act)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| apsara-saṃ | apsarasaṃ | compound | dvandva · "apsarā + saṃ" | the Apsaras |
| gṛhṇāti | gṛhṇāti | verb | √gṛh · laṭ-present · third | takes |
| nāha-m | nāham | pronoun | nominative · singular | I |
| indra-jālaṃ | indrajālaṃ | compound | karmadhāraya · "indrasya jālam" | a magical trick |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| māyikarm | māyikarm | compound | karmadhāraya · "māyā kārmam" | a magical act |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse points to the non-dual nature of reality, where the individual self (jīva) is ultimately identical with the supreme reality (Brahman). According to Śaṅkara, the rejection of desire for apsaras, indrajala, and māyikarm signifies the renunciation of worldly attachments and the illusory nature of the phenomenal world. In his commentary on the Brahma Sūtras, Śaṅkara explains that the knowledge of Brahman is not obtained through magical powers or sensual pleasures, but through the realization of the identity of the individual self with the supreme self. This verse, in the context of the Pañcatantra, underscores the importance of discernment and detachment in achieving spiritual liberation. By citing the example of one who does not hanker after worldly pleasures or supernatural powers, the verse illustrates the Advaitic ideal of the jīvanmukta, one who is liberated while still embodied.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of devotion to the supreme Lord (Īśvara) and a rejection of worldly desires and illusions. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of self-surrender (prapatti) and devotion to the Lord. The rejection of apsaras, indrajala, and māyikarm in this verse can be seen as a symbol of the devotee's detachment from worldly attachments and their sole focus on the Lord. Madhvācārya, on the other hand, would interpret this verse as an expression of the jīva's inherent bondage to the cycle of suffering (saṃsāra) and the need for the Lord's grace to attain liberation. In this sense, the verse underscores the Vaiṣṇava emphasis on the Lord's sovereignty and the devotee's dependence on His mercy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application in contemporary life. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of self-control and detachment in achieving spiritual growth. The rejection of apsaras, indrajala, and māyikarm in this verse can be seen as a call to renounce worldly desires and distractions, and to focus on the inner quest for meaning and purpose. S. Rādhākrishnan, in his writings on Indian philosophy, highlights the importance of integrating spiritual values into everyday life. This verse, in this context, serves as a reminder of the need to cultivate discernment and detachment in our daily lives, and to strive for a deeper sense of purpose and fulfillment. By applying the principles of this verse, individuals can cultivate a more balanced and meaningful life, unencumbered by the distractions and illusions of the world.